bibhemy asmād dhanta durbodha-līlāt
kva tat tasyāḥ sāra-saubhagya-dānam |
kva sadyo’ntardhānato rodanābdhāv
anāthāyā yātanaikākinī yā ||
(Bṛhad Bhāgavatāmṛta: 2.5.154)
“Hanta! I fear he of unfathomable līlā! Where is that granting of the ultimate fortune to her? And where is that solitary anguish of hers as she was helpless in an ocean of [her own] tears because of his sudden disappearance?”
aho vaidagdhī sā madhura-madhurā śrī-bhagavataḥ
samākarṣaty uccair jagati kṛtinaḥ kasya na manaḥ |
kula-strīṇāṁ tāsāṁ vana-bhuvi tathākarṣaṇam atho
tathā vāk-cāturyaṁ sapadi ruditaṁ tābhir api yat ||
(Bṛhad Bhāgavatāmṛta: 2.5.151)
“Aho! What adept’s mind in this world does Śrī Bhagavān’s sweet, sweet artistry [in flute playing], [his] thereby attracting those noble women [i.e., the gopīs] into the region of the forest, and [his] similar expertise with speech because of which weeping was resorted to immediately even by them [i.e., the gopīs, once he spoke to them upon their arrival in his midst in the forest], not intensely attract in full?”
na deśa-niyamo rājan na kāla-niyamas tathā |
vidyate nātra sandeho viṣṇor nāmānukīrtane ||
kālo’sti dāne yajñe ca snāne kālo’sti saj-jape |
viṣṇu-saṅkīrtane kālo nāsty atra pṛthivī-tale ||
(Vaiṣṇava-cintāmaṇi; cited in Hari-bhakti-vilāsa: 11.412–413)
“O King, there is no regulation in regard to place, and no regulation in regard to time with respect to continuous kīrtana of Viṣṇu’s name. There is no doubt in this regard. There is a [designation of propriety with respect to] time for charity and sacrifice, and there is a [designation of propriety with respect to] time for bathing and proper japa. There is no [designated proper or improper] time here on the surface of the earth for saṅkīrtana of Viṣṇu [i.e., Bhagavan-nāma-saṅkīrtana can be done at any time].”
na deśa-kāla-niyamo na śaucāśauca-nirṇayaḥ |
paraṁ saṅkīrtanād eva rāma rāmeti mucyate ||
(Vaiśvānara-saṁhitā; cited in Hari-bhakti-vilāsa: 11.411)
“There is no regulation in regard to place or time, and there is no consideration of pure or impure. One is liberated just by the saṅkīrtana of ‘Rāma, Rāma.’”
na deśa-kālāvasthāsu śuddhy-ādikam apekṣate |
kintu svatantram evaitan nāma kāmita-kāmadam ||
(Skanda Purāṇa; cited in Hari-bhakti-vilāsa: 11.410)
“Purity and so forth in regard to place, time, and circumstance is not replied upon [by one who chants the name of Śrī Bhagavān]. Rather, this name is verily an independent bestower of all desired objects of desire.”
svapan bhuñjan vrajaṁs tiṣṭhaṁś ca vadaṁs tathā |
ye vadanti harer nāma tebhyo nityaṁ namo namaḥ ||
(Bṛhan Nāradīya Purāṇa; cited in Hari-bhakti-vilāsa: 11.404)
“Obeisance and obeisance forever unto they who speak Hari’s name while sleeping, eating, moving, standing, and speaking.”
sarvārtha-śakti-yuktasya deva-devasya cakriṇaḥ |
yac cābhirucitaṁ nāma tat sarvārtheṣu yojayet ||
(Brahmāṇḍa Purāṇa; cited in Hari-bhakti-vilāsa: 11.401)
“One should meditate on that name of the Wielder of the cakra, the Deva of devas endowed with the śakti of all objects, which is also liked [by oneself, i.e., for which one feels a specific taste] for the sake of [attaining] all objects.”
dāna-vrata-tapas-tīrtha-yātrādīnāṁ ca yāḥ sthitāḥ |
śaktayo deva-mahatāṁ sarva-pāpa-harāḥ śubhāḥ ||
rājasūyāśvamedhānāṁ jñānasyādhyātma-vastunaḥ |
ākṛṣya hariṇā sarvāḥ sthāpitāḥ sveṣu nāmasu ||
(Skanda Purāṇa; cited in Hari-bhakti-vilāsa: 11.398–399)
“All the auspicious śaktis dispelling of all sin which are present in charity, rites, austerity, pilgrimages to tīrthas, and so forth, as well as in devas and mahats, and in coronations, horse sacrifices, knowledge, and spiritual objects, have been extracted by Hari and established in his own names.”
sarveṣāṁ bhagavan-nāmnāṁ samāno mahimāpi cet |
tathāpi sva-priyeṇāśu svārtha-siddhiḥ sukhaṁ bhavet ||
vicitra-ruci-lokānāṁ kramāt sarveṣu nāmasu |
priyatā-sambhavāt tāni sarvāṇi syuḥ priyāṇi hi ||
(Bṛhad Bhāgavatāmṛta: 2.3.160–161)
“Although all of Bhagavān’s names have equal greatness, still attainment of one’s object shall occur quickly and easily by means of that [name] which is dear to oneself. Because of the possibility of dearness in regard to all names [of Śrī Bhagavān] on account of the particular manner of people’s of varied taste [i.e., on account of people having a variety of tastes and thus individuals having personal taste for different names of Śrī Bhagavān], all these [names of Śrī Bhagavān] shall be [regarded as] dear [by virtue of their potentially being dear to anyone and inevitably being dear to someone].”
sarvārtha-śakti-yuktasya deva-devasya cakriṇaḥ |
yathābhirocate nāma tat sarvārtheṣu kīrtayet ||
(Viṣṇu-dharmottara; cited in Hari-bhakti-vilāsa: 11.304)
“One should chant that name of the Wielder of the cakra, the Deva of devas endowed with the śakti of all objects, as one likes [i.e., as per the specific taste one feels for a particular name] for the sake of [attaining] all objects.”
