puṁsāṁ kali-kṛtāṁ doṣān dravya-deśātma-sambhavān |
sarvān harati citta-stho bhagavān puruṣottamaḥ ||
(Śrīmad Bhāgavatam: 12.3.45)
“Bhagavān, Puruṣottama, situated in the citta, removes from people all the faults created by Kali existing amid objects, places, and the self.”
hṛd-vapre nava-bhakti-śasya-vitateḥ sañjīvanī svāgamā-
rambhe kāma-tapa-rtu-dāha-damanī viśvāpagollāsinī |
dūrān me maru-śākhino’pi sarasī-bhāvāya bhūyāt prabhu-
śrī-caitanya-kṛpā-niraṅkuśa-mahā-mādhurya-kādambinī ||
(Mādhurya-kādambinī: 1.1)
“The revitalizer of the grains of young bhakti in the field of the heart, the subduer from its outset of the burning of the hot season of kāma, the delighter of the rivers of the world—may that great, unrestrained cloud bank (kādambinī) of the mellifluousness (mādhurya) of Prabhu Śrī Caitanya’s grace from afar fill even me, a [dry] tree in the desert, with rasa [i.e., water, alt., bhakti-rasa].”
nānā-rūpātmano buddhiḥ svairiṇīva guṇānvitā |
tan-niṣṭhām agatasyeha kim asat-karmabhir bhavet ||
(Śrīmad Bhāgavatam: 6.5.14)
“The ātmā’s intellect (buddhi), like a wanton woman [i.e., like one intent upon selfish gain through reprehensible means], is of various forms and infused with [various, mundane] qualities. What can be the use of the meaningless acts here [i.e., in this world] of one who does not know its application [i.e., one who does not discern between proper and improper application of the intellect]?”
eṣā buddhimatāṁ buddhir manīṣā ca manīṣiṇām |
yat satyam anṛteneha martyenāpnoti māmṛtam ||
(Śrīmad Bhāgavatam: 11.29.22)
“This is the intelligence of the intelligent, and the cleverness of the clever: here with that which is unreal and mortal [the material body], one attains Me, who am real and immortal.”
santu ramyāṇi bhūrīṇi prārthyaṁ syād idam eva me |
iti yo nirṇayo dhīrair abhimānaḥ sa ucyate ||
(Ujjvala-nīlamaṇi: 14.19)
“‘Let many pleasing things be [i.e., let me disregard them], and let this alone be desirable to me [i.e., let me desire only this],’—such determination is called abhimāna by the wise.”
didṛkṣus tad ahaṁ bhūyaḥ praṇidhāya mano hṛdi |
vīkṣamāṇo’pi nāpaśyam avitṛpta ivāturaḥ ||
evaṁ yatantaṁ vijane mām āhāgocaro girām |
gambhīra-ślakṣṇayā vācā śucaḥ praśamayann iva ||
(Śrīmad Bhāgavatam: 1.6.20–21)
[Nārada:] “Desiring to see that [form of Bhagavān] again, I fixed my mind in my heart. Though I looked intently, I did not see [him]. Not fully satiated, I became as though diseased. As I endeavored in this way in seclusion, he who is inexpressible by words then spoke to me with deep, gentle words which somewhat alleviated my distress.”
vayaṁ tu na vitṛpyāma uttama-śloka-vikrame |
yac chṛṇvatāṁ rasa-jñānāṁ svādu svādu pade pade ||
(Śrīmad Bhāgavatam: 1.1.19)
“We, however, are not fully satiated with the prowess of he of the highest glory (Uttamaśloka) [i.e., Bhagavān Śrī Kṛṣṇa], which for listeners cognizant of rasa becomes sweeter and sweeter step by step [and moment by moment].”
bhaktiḥ pareśānubhavo viraktir
anyatra caiṣa trika eka-kālaḥ |
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo’nughāsam ||
ity acyutāṅghriṁ bhajato’nuvṛttyā
bhaktir viraktir bhagavat-prabodhaḥ |
bhavanti vai bhāgavatasya rājaṁs
tataḥ parāṁ śāntim upaiti sākṣāt ||
(Śrīmad Bhāgavatam: 11.2.42–43; cited in Bhakti Sandarbha: 262, 340; Prīti Sandarbha: 1)
“Bhakti, experience of the Supreme Lord, and detachment from all else—this triad shall occur at one time for one who has taken shelter just as satisfaction, nourishment, and relief from hunger shall for one who eats with each mouthful. Thus, O King, bhakti, detachment, and understanding of Bhagavān occur for a bhāgavata [i.e., a bhakta] engaged in bhajana continuously to the feet of Acyuta, and thereafter one attains complete peace directly.”
atha saiva bhajana-viṣayā ruciḥ parama-prauḍhitamā satī yadā bhajanīyaṁ bhagavantaṁ viṣayīkaroti tadeyam āsaktir ity ākhyāyate |
(Mādhurya-kādambinī: 6.1)
“When ruci related to bhajana reaches its full-blown development and makes worshippable Bhagavān its focus, then it becomes known as āsakti.”
śravaṇa-kīrtanādīnām anyato vailakṣaṇyena rocakatvaṁ ruciḥ |
(Mādhurya-kādambinī: 5.1)
“Ruci means special tastefulness for śravaṇa, kīrtana, and so forth respectively [i.e., for each individually].”
