jñāna-karma-yoga-dharme nahe kṛṣṇa vaśa |
kṛṣṇa-vaśa-hetu eka—prema-bhakti-rasa ||
(Caitanya-caritāmṛta: 1.17.75)
“Captivation of Kṛṣṇa does not occur through the dharmas of jñāna, karma, or yoga. The cause of captivation of Kṛṣṇa is one: the rasa of prema-bhakti.”
atra pariśramam iti kṛpayety ābhyāṁ dvy-aṅgula-nyūnatā-samāhitā bhakta-niṣṭhā bhajanotthā śrāntis tad-darśanotthā sva-niṣṭhā kṛpā ceti dvābhyām eva bhagavān baddho bhavet | te dve yāvan nābhūtāṁ tāvad dvy-aṅgula-nyūnatā āsīt | tayor udbhūtayos tu baddho’bhūd iti premnā sva-baddhena prakāra sva-mātari svayam udāhṛto bhagavateti jñeyam ||
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 10.9.18)
“Here exertion (pariśrama) and grace (kṛpā)—by these the [cause of the] shortness of two fingers is inferred; the fatigue arising from bhajana present in the bhakta and the grace arising from seeing this present in him—specifically by these two Bhagavān became bound. As long as these two did not manifest, the shortness of two fingers was present. When these two manifested, however, he became bound. Thus, it is to be understood that the way to bind him with prema has been demonstrated by Bhagavān Himself through his own mother.”
viśvopaplava-śamanaika-baddha-dīkṣaṁ
viśvāsa-stavakita-cetasaṁ janānām |
praśyāma-prati-nava-kānti-kandalārdraṁ
paśyāmaḥ pathi pathi śaiśavaṁ murāreḥ ||
(Kṛṣṇa-karṇāmṛta: 56)
“On every path we see the youthfulness of Murāri, which is tender with the fresh shoots of his ever-new, deep swarthy radiance, and which has taken dīkṣa [i.e., is resolved] solely to subdue the distress of all persons whose hearts have blossomed with faith [in him].”
na kaścin mat-paraṁ loke tejasā yaśasā śriyā |
vibhūtibhir vābhibhaved devo’pi kim u pārthivaḥ ||
(Śrīmad Bhāgavatam: 10.72.11)
[Bhagavān Śrī Kṛṣṇa:] “No one in this world, [not] even a deva, much less a king, with power, fame, beauty, or resources, can subjugate one who is given over to me [i.e., one who has nothing in the world except me, so there is certainly no way anyone can subjugate you, Yudhiṣṭhira].”
bhakti-viśeṣa-mātreṇaivodaya-viśeṣa-niyamāt |
(Kṛṣṇa Sandarbha: 149)
“[Kṛṣṇa became the son of Droṇa and Dharā] Because of the rule that a particular manifestation [of him] is a result of a particular [corresponding] form of bhakti.”
avadhāraya dharmeṣu pradhānam avadhānataḥ |
nirbharānanda-kandāya govindāya mano’rpaya ||
(Mahāsubhāṣita-saṅgraha: 3238)
“Attentively determine the foremost principle among all dharmas: offer the mind to Govinda, the source of immeasurable bliss.”
jānanta eva jānantu kiṁ bahūktyā na me prabho |
manaso vapuṣo vāco vaibhavaṁ tava gocaraḥ ||
(Śrīmad Bhāgavatam: 10.14.38)
“O Prabhu! Let those who ‘know’ you know you [i.e., let them think they know you even though they really do not]. What need I say more? Your greatness is not within the reach of my mind, body, or words.”
māyā-javanikācchannam ajñādhokṣajam avyayam |
na lakṣyase mūḍha-dṛśā naṭo nāṭyadharo yathā ||
(Śrīmad Bhāgavatam: 1.8.19)
[Kuntī Devī to Śrī Kṛṣṇa:] “Covered by the curtain of māyā, imperceptible to the ignorant, and immutable, you are not perceived by one of untrained eye just like an actor engaged in performance arts [is not really perceived properly by those untrained in appreciation of the arts].”
bhagavān iti śabdo’yaṁ tathā puruṣa ity api |
vartate nirupādhiś ca vāsudeve’khilātmani ||
(Padma Purāṇa; cited in Tattva Sandarbha 30)
“The words ‘Bhagavān‘ and ‘Puruṣa’ free from upādhis (limiting modifiers) refer to Vāsudeva, the Self of all.”
bhagavāṁs tāvad asādhāraṇa-svarūpaiśvarya-mādhuryas tattva-viśeṣaḥ | tatra svarūpaṁ paramānandaḥ, aiśvaryam asamordhvānanta-svābhāvika-prabhutā, mādhuryam asamordhvatayā sarva-manoharaṁ svābhāvika-rūpa-guṇa-līlādi-sauṣṭhavaṁ … |
(Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam 10.12.11)
“Bhagavān specifically is that particular entity (tattva) who possesses extraordinary nature (svarūpa), capability (aiśvarya), and mellifluousness (mādhurya). In this regard, his nature (svarūpa) is supreme blissfulness, his capability (aiśvarya) is unparalleled and unending natural mastery, and his mellifluousness (mādhurya) is the excellence of his natural figure, qualities, līlās, and so forth, which are captivating to all on account of being unparalleled.”
