Pāṇḍitya

lakṣeṣu śṛṇute kaścit koṭiṣv ekas tu budhyate

lakṣeṣu śṛṇute kaścit koṭiṣv ekas tu budhyate |
bhakti-tattvaṁ parijñāya kaścid eva samācaret ||
(Padma Purāṇa; cited in Hari-bhakti-vilāsa: 11.543)

“[Śrī Prahlāda to Śrī Bhagavān:] Among lakhs [of people], someone [i.e., a rare person] hears about the nature (tattva) of bhakti, yet among crores [of those who hear], one understands it, and only someone [i.e., an exceedingly rare person] can perform it after having thoroughly understood it.”

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lakṣeṣu śṛṇute kaścit koṭiṣv ekas tu budhyate Read on →

kaḥ paṇḍitas tvad aparaṁ śaraṇaṁ samīyād

kaḥ paṇḍitas tvad aparaṁ śaraṇaṁ samīyād
bhakta-priyād ṛta-giraḥ suhṛdaḥ kṛtajñāt |
sarvān dadāti suhṛdo bhajato’bhi kāmān
ātmanam apy upacayāpacayau na yasya ||
(Śrīmad Bhāgavatam: 10.48.26; cited in Hari-bhakti-vilāsa: 11.678; Bhakti Sandarbha: 107; Caitanya-caritāmṛta: 2.22.96)

“What paṇḍita would take full shelter in anyone other than you, to whom bhaktas are dear, whose words are truthful, who are well-wishing, who are grateful, and who bestow all thoroughly desired objects upon a well-wishing worshiper [of yourself] and even your own self [upon them] without any accumulation for, or diminution of, yourself [thereby]?”

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nṛṣu tava māyayā bhramam amīṣv avagatya bhṛśaṁ

nṛṣu tava māyayā bhramam amīṣv avagatya bhṛśaṁ
tvayi sudhiyo’bhave dadhati bhāvam anuprabhavam |
katham anuvartatāṁ bhava-bhayaṁ tava yad bhrū-kuṭiḥ
sṛjati muhus trinemir abhavac-charaṇeṣu bhayam ||
(Śrīmad Bhāgavatam: 10.87.32)

[Translated according to Śrī Śrīdhara Svāmīpāda’s commentary:] “Understanding the ignorance as a consequence of your māyā among these human beings wherefrom repeated birth ensues, the wise foster bhāva [i.e., render service] profusely for you, Non-existence [i.e., you who are the cause of liberation from material existence]. How could your followers have any distress on account of [material] existence, since the furrowing of your brows—time (trinemi)—creates distress perpetually for those who are not in your shelter?”

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nṛṣu tava māyayā bhramam amīṣv avagatya bhṛśaṁ Read on →

tat karma yan na bandhāya sā vidyā yā vimuktaye

tat karma yan na bandhāya sā vidyā yā vimuktaye |
āyāsāyāparaṁ karma vidyānyā śilpa-naipuṇam ||
(Viṣṇu Purāṇa: 1.19.41)

“[Prahlāda Mahārāja to Hiraṇyakaśipu:] Action is that which does not lead to bondage. Knowledge is that which leads to liberation [from bondage]. Action otherwise leads to hardship, and knowledge otherwise is [mere] proficiency in a craft.”

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iti sarvāṇi bhūtāni mad-bhāvena mahādyute

iti sarvāṇi bhūtāni mad-bhāvena mahādyute |
sabhājayan manyamāno jñānaṁ kevalam āśritaḥ ||
brāhmaṇe pukkase stene brahmaṇye’rke sphuliṅgake |
akrūre krūrake caiva sama-dṛk paṇḍito mataḥ ||
(Śrīmad Bhāgavatam: 11.29.13–14; cited in Bhakti Sandarbha: 331)

“O most brilliant one [i.e., O Uddhava], honoring and regarding all beings with thought of me, and thus having taken to pure awareness (kevala-jñāna), a person of equal vision in relation to a brāhmaṇa, an outcaste, a thief, a respecter of brāhmaṇas, the sun, a spark, a non-cruel person, and a cruel person, is considered a wise person.”

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sarva-dravyeṣu vidyaiva

sarva-dravyeṣu vidyaiva dravyam āhur anuttamam |
ahāryatvād anarghatvād akṣayatvāc ca sarvadā ||
(Hitopadeśa: Maṅgalācaraṇa, 4)

“Among all objects, knowledge alone is said to be the superlative object because of [its] always being inexhaustible, invaluable, and non-stealable.”

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vidyāvatāṁ bhāgavate parīkṣā

hutāśane hāṭaka-saṁparīkṣā vipatti-kāle gṛhiṇī-parīkṣā |
raṇa-sthale śastra-bhṛtāṁ parīkṣā vidyāvatāṁ bhāgavate parīkṣā ||
(Unknown source)

“The test of gold is in fire.
The test of a wife is at the time of adversity.
The test of warriors [lit., ‘weapon-bearers’] is at the battle ground.
And the test of the knowledgable is in the Bhāgavatam.”

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yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ

yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ |
jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ ||
(Śrīmad Bhagavad-gītā: 4.19)

“The wise say that one whose every undertaking is free from resolve for an object of desire [i.e., free from being a selfish pursuit], since it is an action burnt by the fire of jñāna, is a paṇḍita [i.e., learned].”

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