śuddhiṁ śuddha-bhakti-vāsanā-rūpām
śuddhiṁ śuddha-bhakti-vāsanā-rūpām |
(Prīti Sandarbha: 36)
“‘Purity’ (śuddhim) [as spoken of in SB 7.13.22] refers to inclination (vāsanā) for pure bhakti [to Bhagavān].”
Bābāra Kathā
tad evaṁ śaraṇāpattir vivṛtā
tad evaṁ śaraṇāpattir vivṛtā |
asyāś cāpūrvatvaṁ tāṁ vinā tadīyatvāsiddheḥ |
(Bhakti Sandarbha: 237)
“Thus, in this way, śaraṇāpatti [i.e., śaraṇāgati] has been described. And its incomparability [lit., “unprecedentedness”] is because of the non-establishment of being his own without it [i.e., one does not attain the actual feeling of belonging to Bhagavān, and Bhagavān does not actually consider one his own, that is, as one of his bhaktas, without śaraṇāgati].”
yat pālitaṁ tāta-mukhair vardhitaṁ
yat pālitaṁ tāta-mukhair vardhitaṁ
līlā-rasair mitra-gaṇair niṣevitam |
bhaktaiḥ sadāsvāditam etad ālibhiḥ
śrī-rādhayā kṛṣṇa-rasāmṛtaṁ phalam ||
(Govinda-līlāmṛta: 23.92)
“This fruit—Kṛṣṇa, the nectar of rasa [i.e., Kṛṣṇa, who is the nectar of prema personified]—which is continuously nourished with the rasas of līlās [i.e., with līlās full of varieties of rasa] by his father and so forth, [continuously] increased [with the rasas of līlās] by his friends, and [continuously] served [with the rasas of līlās] by his bhaktas [i.e., his servants], is [continuously] tasted [through the rasas of līlās] by Śrī Rādhā and friends.”
alaukika kṛṣṇa-līlā—divya-śakti tāra
alaukika kṛṣṇa-līlā—divya-śakti tāra |
tarkera gocara nahe caritra yā̐hāra ||
(Caitanya-caritāmṛta: 3.19.103)
“Kṛṣṇa-līlā is otherworldly, and it possess divine śakti the acts of which are not within the scope of tarka.”
kṛṣṇa-caritaṁ kali-kalmaṣa-ghnaṁ
kṛṣṇa-caritaṁ kali-kalmaṣa-ghnaṁ … |
(Śrīmad Bhāgavatam: 10.1.14)
“The acts of Kṛṣṇa are dispellers of the defilement of [the Age of] Kali.”
kṛṣṇera yateka khelā sarvottama nara-līlā
kṛṣṇera yateka khelā sarvottama nara-līlā
nara-vapu tāhāra svarūpa |
gopa-veśa, veṇu-kara nava-kiśora, naṭa-vara
nara-līlāra haya anurūpa ||
(Caitanya-caritāmṛta: 2.21.101)
“Of all of Kṛṣṇa’s play, his human [i.e., human-like] līlā is the supreme. His human form is his true nature. His cowherd dress, flute-in-hand, adolescence, and superb dancing [perfectly] suit his human līlā.”
nivṛtta-tarṣair upagīyamānād
nivṛtta-tarṣair upagīyamānād
bhavauṣadhāc chrotra-mano-’bhirāmāt |
ka uttamaśloka-guṇānuvādāt
pumān virajyeta vinā paśughnāt ||
(Śrīmad Bhāgavatam: 10.1.4)
“Other than one who slaughters animals, what person could desist from narration of the qualities of he of highest praise [i.e., Śrī Kṛṣṇa], which is sung continuously by those whose thirst [i.e., desire for objects of the senses] has been quenched [i.e., the liberated], which is the cure for material existence, and which is a delight to the ears and mind?”
nigama-kalpa-taror galitaṁ phalaṁ
nigama-kalpa-taror galitaṁ phalaṁ
śuka-mukhād amṛta-drava-saṁyutam |
pibata bhāgavataṁ rasam ālayaṁ
muhur aho rasikā bhuvi bhāvukāḥ ||
(Śrīmad Bhāgavatam: 1.1.3)
“O relishers of rasa! O aesthetes! Drink continuously and [even] beyond [the attainment of] liberation the rasa of Śrīmad Bhāgavatam, the fruit of the wish-fulfilling tree of the Vedas, which has fallen from the mouth of Śuka [i.e., Śukadeva Gosvāmī] and is constituted of liquid nectar.”
vaṁśī-vibhūṣita-karān nava-nīradābhāt
vaṁśī-vibhūṣita-karān nava-nīradābhāt
pītāmbarād aruṇa-bimba-phalādharauṣṭhāt |
pūrṇendu-sundara-mukhād aravinda-netrāt
kṛṣṇāt paraṁ kim api tattvam ahaṁ na jāne ||
(Gītā-gūḍhārtha-dīpikā on Śrīmad Bhagavad-gītā: 15.20; cited in the Sārārtha-varṣiṇī-ṭīkā on Śrīmad Bhagavad-gītā: 15.18)
“His hands adorned with the flute,
His luster like that of a fresh cloud,
His garments bright yellow,
His lower lip red like a bimba fruit,
His face beautiful like the full moon,
His eyes like lotuses,
I know of no entity of any kind higher than Kṛṣṇa.”
īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ
īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ |
anādir ādir govindaḥ sarva-kāraṇa-kāraṇam ||
(Brahma-saṁhitā: 5.1)
“The Controller, the Supreme Being, Kṛṣṇa, is the embodiment of eternal being, consciousness, and bliss, the origin without origin, Govinda, and the cause of all causes.”