kasmāt saṅkliśyate vidvān vyarthayārthehayāsakṛt |
kasyacin māyayā nūnaṁ loko’yaṁ suvimohitaḥ ||
(Śrīmad Bhāgavatam: 11.23.26)
“Why is [even] a learned person repeatedly troubled by meaningless endeavors for wealth? Certainly this world is completely bewildered by someone’s māyā.”
man-māyā-mohita-dhiyaḥ puruṣāḥ puruṣarṣabha |
śreyo vadanty anekāntaṁ yathā-karma yatha-ruci ||
(Śrīmad Bhāgavatam: 11.14.9)
[Kṛṣṇa to Uddhava:] “O best of human beings, human beings whose minds are bewildered by my māyā speak of good (śreyas) in many different ways according to [their own] karma and according to [their own] taste.”
dustyajaś cānurāgo’smin sarveṣāṁ no vrajaukasām |
nanda te tanaye’smāsu tasyāpy autpattikaḥ katham ||
(Śrīmad Bhāgavatam: 10.26.13)
“How is it that all of us residents of Vraja have innate, irresistible love for him, O Nanda, your son, and he too has this for us?”
ya etasmin mahābhāgāḥ prītiṁ kurvanti mānavāḥ |
nārayo’bhibhavanty etān viṣṇu-pakṣān ivāsurāḥ ||
(Śrīmad Bhāgavatam: 10.8.18)
[Gargācārya to Nanda Mahārāja:] “Enemies do not overcome those greatly fortunate human beings who adore him [i.e., Kṛṣṇa], just as the asuras do not overcome those who are on the side of Viṣṇu.”
rundhann ambu-bhṛtaś camatkṛti-paraṁ kurvan muhus tumburuṁ
dhyānād antarayan sanandana-mukhān vismāpayan vedhasam |
autsukyāvalibhir baliṁ caṭulayan bhogīndram āghūrṇayan
bhindann aṇḍa-kaṭāha-bhittim abhito babhrāma vaṁśī-dhvaniḥ ||
(Vidagdha-mādhava-nāṭaka: 1.26; cited in Bhakti-rasāmṛta-sindhu: 2.1.214; Caitanya-caritāmṛta: 3.1.164)
“Stopping the clouds,
Repeatedly astonishing Tumburu,
Pulling Sanandana and company out of meditation,
Astounding Brahmā,
Exciting Bali with eagernesses,
Causing the king of serpents [i.e., Ananta Śeṣa] to whirl,
And piercing through the wall of the egg’s [i.e., universe’s] shell,
The sound of the flute roved all about.”
vana-mālini yādṛśāśayo mama tādṛṅ na kapāla-mālini |
asite mudire yathā śikhī mudam abhyeti tathā na pāṇḍure ||
devyas taṭinyas tridaśās taḍāgā viśveśvaro’yaṁ saritām adhīśaḥ |
tṛṣṇāharaḥ ko’pi kṛṣṇa-meghaṁ vihāya cintāmaṇi-cātakasya ||
(Cintāmaṇi Dīkṣita; cited in Bhakti Sandarbha 106)
“My heart does not find delight in he who wears a skull-garland [i.e., Śiva] as it does in he who wears a forest garland [i.e., Kṛṣṇa]; a peacock does not find delight in a white cloud as it does in a dark cloud. The devīs are [like] rivers, the devas are [like] ponds, and this Viśveśvara [i.e., Śiva] is [like] an ocean, but no one is the remover of the cātaka Cintāmaṇi’s thirst except the cloud Kṛṣṇa.”
veda-śāstre upadeśe—kṛṣṇa eka sāra |
(Caitanya-caritāmṛta: 2.22.3)
“The Vedic śāstra teaches that Kṛṣṇa is sole essence.”
guṇaiḥ svair hīnā me yadapi kavitā nātimadhurā
satāṁ svādyāthāpy acyuta-guṇa-yutatvena bhavitā |
ayaḥ-śastrī spṛṣṭā mṛgayu-gṛha-gā sparśa-maṇinā
suvarṇatvaṁ prāptā bhavati mahatāṁ bhūṣaṇa-kṛte ||
(Govinda-līlāmṛta: 16.5)
[On the order of Vṛndā following the indication of Rādhā, a parrot begins to speak in praise of Kṛṣṇa:] “Although my poetry is deficient in its own attributes and not very sweet, still it shall be relishable to sādhus because of it being endowed with [descriptions of] the qualities of Acyuta, since [even] an iron knife situated in the home of a hunter that has been touched by a touchstone and attained the state of being golden becomes suitable for decorating a great person.”
vaśam alpikayāpi sevayāmuṁ
vihite’py āgasi duḥsahe smitāsyam |
para-duḥkha-lave’pi kātaraṁ me
harim udvīkṣya manas tanoti tṛṣṇām ||
(Ujjvala-nīlamaṇi: 10.4)
“Observing Hari captivated by even a little service, with a smiling face even when an intolerable offense is committed [against him], and distressed by even very slight suffering in another, my mind thirsts [for him].”
