rāga-dveṣa-vimuktais tu viṣayān indriyaiś caran |
ātma-vaśyair vidheyātmā prasādam adhigacchati ||
(Śrīmad Bhagavad-gītā: 2.64)
“Perceiving objects of the senses
With senses freed from attachment and aversion
And subdued by the mind,
One of controlled mind attains peace.”
prajahāti yadā kāmān sarvān pārtha mano-gatān |
ātmany evātmanā tuṣṭaḥ sthita-prajñas tadocyate ||
(Śrīmad Bhagavad-gītā: 2.55)
“O Pārtha,
When one completely casts away
All desires situated in the mind,
Being satisfied in the self specifically
By means of the self,
Then one is said to be
One of steady wisdom (sthita-prajña).”
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam |
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ ||
(Vidagdha-mādhava-nāṭakam: 1.1.2; cited in Caitanya-caritāmṛta: 1.1.4)
“Having descended in the Age of Kali
To graciously impart in full
The wealth of bhakti to himself
Replete with elevated ujjvala-rasa
Which for a long time
Had not been imparted before,
May Hari,
The [lion-like] Son of Śacī,
Fully illuminated with a profusion radiance
More beautiful than gold,
Appear always in the cave of the hearts of you all.”
phalgu-vairāgya-nirdagdhāḥ śuṣka-jñānāś ca haitukāḥ |
mīmāṁsakā viśeṣeṇa bhakty-āsvāda-bahirmukhāḥ ||
ity eṣa bhakti-rasikaiś caurād iva mahānidhiḥ |
jaran-mīmāṁsakād rakṣyaḥ kṛṣṇa-bhakti-rasaḥ sadā ||
(Bhakti-rasāmṛta-sindhu: 2.5.129–130)
“Those burnt by useless non-attachment, those of dry knowledge, logicians, and in particular examiners (mīmāṁsakas) are averse to relishing bhakti. Thus, like a great treasure from a thief, this Kṛṣṇa-bhakti-rasa is always to be protected from old mīmāṁsakas [and to be protected as appropriate from the others] by bhakti-rasikas.”
tasmān mad-bhakti-yuktasya yogino vai mad-ātmanaḥ |
na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyo bhaved iha ||
yat karmabhir yat tapasā jñāna-vairāgyataś ca yat |
yogena dāna-dharmeṇa śreyobhir itarair api ||
sarvaṁ mad-bhakti-yogena mad-bhakto labhate’ñjasā |
svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati ||
(Śrīmad Bhāgavatam: 11.20.31–33)
“Therefore, for a yogī engaged in bhakti to me with mind on me, neither jñāna nor vairāgya shall in general be a means of benefit here. What can come to be by means of righteous acts, what can come to be by means of austerity, and what can come to be by means of jñāna and vairāgya, as well as by yoga, charity, and other means of benefit—all of that, as well as Svarga, apavarga [i.e., mukti], and my abode, my bhakta attains quickly by means of the practice (yoga) of bhakti to me if one somehow desires [to attain any of those ends].”
sā vāg yayā tasya guṇān gṛṇīte
karau ca tat-karma-karau manaś ca |
smared vasantaṁ sthira-jaṅgameṣu
śṛṇoti tat-puṇya-kathāḥ sa karṇaḥ ||
śiras tu tasyobhaya-liṅgam ānamet
tad eva yat paśyati tad dhi cakṣuḥ |
aṅgāni viṣṇor atha taj-janānāṁ
pādodakaṁ yāni bhajanti nityam ||
(Śrīmad Bhāgavatam: 10.80.3–4)
“That by which his qualities are praised is speech. Further, those which perform actions for him are hands. Further, that which shall remember [his] dwelling in the stationary and the moving is a mind. That which listens to purifying narrations of him is an ear. Indeed that which shall bow to both images of him is a head. That which beholds specifically those [i.e., images of him] is certainly an eye. Likewise, those which regularly honor the foot-wash of Viṣṇu and his devotees are limbs.”
jayati jana-nivāso devakī-janma-vādo
yadu-vara-pariṣat svair dorbhir asyann adharmam |
sthira-cara-vṛjina-ghnaḥ susmita-śrī-mukhena
vraja-pura-vanitānāṁ vardhayan kāma-devam ||
(Śrīmad Bhāgavatam: 10.90.48; cited in Hari-bhakti-vilāsa: 3.23; Bṛhad Bhāgavatāmṛta: 2.7.154; Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.1; Laghu Bhāgavatāmṛta: 1.5.430; Kṛṣṇa Sandarbha: 63, 116, 136, 182; Prīti Sandarbha: 52; Caitanya-caritāmṛta: 2.13.79; Ānanda-candrikā-ṭīkā on Ujjvala-nīlamaṇi: 15.185)
“He who is the abode of all beings [alt., he whose abode is all beings],
He whose birth is said to be from Devakī,
He whose retinue is the best of the Yadus,
He who destroys adharma with his own arms,
He who dispels the distress of the stationary and the moving—
Enkindling divine desire in the women of the abode of Vraja
With his beautiful, sweetly smiling face—
Triumphs!”
kathaṁ vinā romaharṣaṁ dravatā cetasā vinā |
vinānandāśru-kalayā śudhyed bhaktyā vināśayaḥ ||
(Śrīmad Bhāgavatam: 11.14.23)
“How without horripilation, without meltedness of the heart, without a teardrop of bliss—without bhakti—could the heart be purified?”
naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā |
bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī ||
tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye |
ceta etair anāviddhaṁ sthitaṁ sattve prasīdati ||
evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ |
bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate ||
(Śrīmad Bhāgavatam: 1.2.18–20)
“When [all] ills are nearly destroyed by service to Bhāgavatas [alt., to Śrīmad Bhāgavatam] continually, bhakti to Bhagavān, he of highest praise, becomes fixed. Then, the mind, situated in sattva and unassailed by states of rajas and tamas—desire, greed, and so forth—becomes satisfied. Realized knowledge [i.e., direct experience] of the essential nature of Bhagavān arises for one who in this way is of satisfied mind and [thus] freed from attachment as a result of the practice of bhakti to Bhagavān.”
puruṣasya ca saṁsthānaṁ svarūpaṁ vā parasya ca |
jñānaṁ ca naigamaṁ yat tad guru-śiṣya-prayojanam ||
(Śrīmad Bhāgavatam: 3.7.38)
“[Please explain] The full existence of the puruṣa, the essential nature of the Supreme, and that knowledge related to the Nigamas which is the aim of the guru and disciple.”
