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ṣaṣṭhi-varṣa-sahasrāṇi

śrī-bṛhad-vāmane ca bhṛgv-ādīn prati śrī-brahma-vākyaṁ—
ṣaṣṭhi-varṣa-sahasrāṇi mayā taptaṁ tapaḥ purā |
nanda-gopa-vraja-strīṇāṁ pāda-reṇūpalabdhaye |
tathāpi na mayā prāptās tāsāṁ vai pāda-reṇavaḥ ||
bhṛgv-ādi-vākyaṁ—
vaiṣṇavānāṁ pāda-rajo gṛhyate tvad-vidhair api |
santi te bahavo loke vaiṣṇavā nāradādayaḥ ||
teṣāṁ vihāya gopīnāṁ pāda-reṇus tvayāpi yat |
gṛhyate saṁśayo me’tra ko hetus tad vada prabho ||
śrī-brahma-vākyaṁ—
na striyo vraja-sundaryaḥ putrāḥ śreṣṭhāḥ śriyo’pi tāḥ |
nāhaṁ śivaś ca śeṣaś ca śrīś ca tābhiḥ samāḥ kvacit ||
(Bṛhad-vāmana Purāṇa; cited in Laghu Bhāgavatāmṛta: 2.1.31–33)

“A statement of Śrī Brahmā to Bhṛgu and others in Śrī Bṛhad-vāmana Purāṇa: ‘Austerity was practiced by me for 60,000 years to attain the foot-dust of the women of Nanda’s cowherd pasturelands. Still, their foot-dust was not attained by me.’ The reply of Bhṛgu and so forth: ‘[If] The foot-dust of Vaiṣṇavas is honored even by those like yourself, [then] there are many Vaiṣṇavas in the world such as Nārada [whose foot-dust you could honor]. [Still,] Avoiding theirs [i.e., their foot-dust], the foot-dust of the gopīs is honored even by you. I have a doubt about this. Please say, O Prabhu, what is the reason for that?’ The reply of Śrī Brahmā: ‘O sons! The beauties of Vraja are not women. They are superior even to Śrī [i.e., Lakṣmī]. Neither I, nor Śiva, nor Śeṣa, nor Śrī are ever equal to them.”

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nikhila-śruti-mauli-ratna-mālā

nikhila-śruti-mauli-ratna-mālā-
dyuti-nīrājita-pāda-paṅkajānta |
api mukta-kulair upāsyamānaṁ
paritas tvāṁ hari-nāma saṁśrayāmi ||
(Stava-mālā: Nāmāṣṭaka, 1)

“O you the tips of whose lotus feet are worshiped by the radiances of the jewel-necklaces of the foremost of the Śrutis! O name of Hari! In all respects, I take shelter fully in you, who are worshiped even by the liberated.”

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nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ

nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ |
pūrṇaḥ śuddho nitya-mukto’bhinnatvān nāma-nāminoḥ ||
(Padma Purāṇa; cited in Hari-bhakti-vilāsa: 11.503; Bhakti-rasāmṛta-sindhu: 1.2.233; Bhagavat Sandarbha: 47; Caitanya-caritāmṛta: 2.17.133)

“[Translated according to the interpretation of Śrī Sanātana Gosvāmīpāda:] The name is a thought-jewel, Kṛṣṇa [himself], an embodiment of consciousness and rasa, complete, pure, and eternally liberated, because of the name and the bearer of the name being non-different.”

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sarvāparādha-kṛd api mucyate hari-saṁśrayaḥ

sarvāparādha-kṛd api mucyate hari-saṁśrayaḥ |
harer apy aparādhān yaḥ kuryād dvipada-pāṁsanaḥ ||
nāmāśrayaḥ kadācit syāt taraty eva sa nāmataḥ |
nāmno’pi sarva-suhṛdo hy aparādhāt pataty adhaḥ ||
(Padma Purāṇa; cited in Hari-bhakti-vilāsa: 11.518–520; Bhakti-rasāmṛta-sindhu: 1.2.119-120; Bhakti Sandarbha: 265, 273)

“[Śrī Sanat-kumāra to Śrī Nārada:] Even one who has committed all [types of] offenses (aparādhas) [i.e., sins in general] is delivered [from the consequences of those sins] by taking shelter of Hari, and a reprobate among the two-legged who shall commit offenses (aparādhas) even to Hari verily overcomes [the consequences of those offenses] on account of the name [of Hari] should he at any time take shelter in the name. As a result of offense even to the name [of Hari], the well-wisher of all, [however,] one certainly falls down.”

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hantāsmin janmani bhavān mā māṁ draṣṭum ihārhati

hantāsmin janmani bhavān mā māṁ draṣṭum ihārhati |
avipakva-kaṣāyāṇāṁ durdarśo’haṁ kuyoginām ||
sakṛd yad darśitaṁ rūpam etat kāmāya te’nagha |
mat-kāmaḥ śanakaiḥ sādhu sarvān muñcati hṛc-chayān ||
(Śrīmad Bhāgavatam: 1.6.22–23)

“[Bhagavān as a disembodied voice to Śrī Nārada in his previous life after once giving him darśana:] Hanta! You will not be able to see me [again] in this life. I am imperceptible to immature yogīs, whose impurities are not burnt away. O sinless one! This form which was once shown [to you by me] was for the sake of your desire [i.e., to intensify your desire for me]. A sādhu with desire for me gradually gives up all that lie in the heart.”

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bhūmau skhalita-pādānāṁ bhūmir evāvalambanam

bhūmau skhalita-pādānāṁ bhūmir evāvalambanam |
tvayi jātāparādhānāṁ tvam eva śaraṇaṁ prabho ||
(Skanda Purāṇa: 2.2.38.70; cited in Sādhanāmṛta-candrikā: 2.26)

“The ground is the only support for those whose feet have tripped on the ground. [Similarly,] You are the only shelter for those who have committed offense to you, O Master!”

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tasyā eva praticchāyā-rūpā māyā guṇātmikā

tasyā eva praticchāyā-rūpā māyā guṇātmikā ||
mithyā-prapañca-jananī mithyā-bhrānti-tamomayī |
ato’nirūpyānityādyā jīva-saṁsāra-kāriṇī ||
aṣṭamāvaraṇāsyādhiṣṭhātrī mūrtimatī hi yā |
kāryākāra-vikārasyāprāptyā prakṛtir ucyate ||
yasyās tv atikrameṇaiva muktir bhaktiś ca sidhyati |
utpāditaṁ yayā viśvam aindrajālikavan mṛṣā ||
(Bṛhad Bhāgavatāmṛta: 2.4.179–182)

“Her [i.e., Bhagavān’s superior potency’s (parā-śakti’s)] semblance is [his inferior (aparā) śakti known as] māyā constituted of the guṇas, who is the mother of the false phenomenal world (prapañca), constituted of the darkness of delusions based on falsity, thus unascertainable, impermanent, primordial, the cause of the jīvas’ saṁsāra, possessed of form as the superintendent of the eight coverings [of the brahmāṇḍa], and called prakṛti on account of [her] non-obtainment of transformations in the form of [the] effects [she produces]; only by crossing beyond whom [i.e., her] mukti, as well as bhakti, is attained, and by whom [i.e., her], like a magician, the universe is falsely produced.”

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ūtiḥ syād vāsanā sātra saptame kathyate dvidhā

ūtiḥ syād vāsanā sātra saptame kathyate dvidhā |
aśubhā ca śubhā cāpi kopato’nugrahāt satām ||
santaś ca trividhāḥ śuddha-bhaktā jñānādi-miśritām |
bhaktiṁ dadhānās tan-miśra-jñānavantaś ca kīrtitāḥ ||
hiraṇyakaśipoḥ svābhāvikī yā vāsanāśubhā |
tatra hetuḥ sanandādi-kopaḥ prācīna eva saḥ ||
tasyāpi putro yas tasya prahlādasya śobhottamā |
śuddha-bhaktau vāsanā śrī-nāradāṅghri-kṛpā-bharāt ||
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 7.1.1)

“Ūti (wish) shall mean [in this case] vāsanā (inclination). This is discussed here in the Seventh Canto and is of two types, inauspicious (aśubha) and auspicious (śubha), as a result of the anger and favor of the sat [i.e., inauspicious ūtis or vāsanās arise as a result of a sādhu’s anger and auspicious vāsanās arise as a result of a sādhu’s favor]. The sat, furthermore, are said to be of three types: (1) pure bhaktas, (2) those who foster bhakti mixed with jñāna and so forth, and (3) those possessed of jñāna mixed with that [i.e., with bhakti]. The cause in regard to the natural, inauspicious vāsanā which Hiraṇyakaśipu had was verily the prior anger of Sananda and so forth [i.e., the four kumāras]. The auspicious vāsanā for pure bhakti of Prahlāda, he who was his [i.e., Hiraṇyakaśipu’s] own son, was because of the abundance of grace [Prahāda received] from the blessed feet of Nārada.”

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