Pramāṇa

naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā

naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā |
bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī ||
tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye |
ceta etair anāviddhaṁ sthitaṁ sattve prasīdati ||
evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ |
bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate ||
(Śrīmad Bhāgavatam: 1.2.18–20)

“When [all] ills are nearly destroyed by service to Bhāgavatas [alt., to Śrīmad Bhāgavatam] continually, bhakti to Bhagavān, he of highest praise, becomes fixed. Then, the mind, situated in sattva and unassailed by states of rajas and tamas—desire, greed, and so forth—becomes satisfied. Realized knowledge [i.e., direct experience] of the essential nature of Bhagavān arises for one who in this way is of satisfied mind and [thus] freed from attachment as a result of the practice of bhakti to Bhagavān.”

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pratyakṣaṁ cānumānaṁ ca śāstraṁ ca vividhāgamam

pratyakṣaṁ cānumānaṁ ca śāstraṁ ca vividhāgamam |
trayaṁ suviditaṁ kāryaṁ dharma-śuddhim abhīpsatā ||
ārṣaṁ dharmopadeśaṁ ca veda-śāstrāvirodhinā |
yas tarkeṇānusandhatte sa dharmaṁ veda naitaraḥ ||
(Manu-smṛti: 12.105–106)

“(1) Perception (pratayakṣa), (2) inference (anumāna), and (3) the śāstra—various sacred knowledges [i.e., those coming from the Śruti and Smṛti]—accurate understanding of these three is to be gathered by one desirous of veracity in dharma. One who inquires into the seers’ teaching of the dharma [i.e., Vedic dharma] with reasoning (tarka) that is not contrary to Vedic śāstras understands dharma, and not another [i.e., and not someone who fails to inquire or reason inappropriately while doing so].”

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vartitavyaṁ śam-icchadbhir bhaktavan na tu kṛṣṇavat

vartitavyaṁ śam-icchadbhir bhaktavan na tu kṛṣṇavat |
ity evaṁ bhakti-śāstrāṇāṁ tātparyasya vinirṇayaḥ ||
rāmādivad vartitavyaṁ na kvacid rāvaṇādivat |
ity eṣa mukti-dharmādi-parāṇāṁ naya īryate ||
(Ujjvala-nīlamaṇi: 3.24–5)

“[Conduct] is to be observed like a bhakta, and not, rather, like Kṛṣṇa, by those who desire well-being—this is the proper determination of the intent of the bhakti-śāstras. [Conduct] is to observed like Rāma and others [i.e., other forms of Bhagavān], and never like Rāvaṇa and others [i.e., those who are inimical to Bhagavān]—this is said to be proper for those who seek mukti, dharma, and so on [but not for those who follow bhakti-śāstra].”

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śrī-gurūpasatti-kāraṇam

śrī-gurūpasatti-kāraṇam—
kṛpayā kṛṣṇa-devasya tad-bhakta-jana-saṅgataḥ |
bhakter māhātmyam ākarṇya tām ichchan sad-guruṁ bhajet ||
atrānubhūyate nityaṁ duḥkha-śreṇī paratra ca |
duḥsahā śrūyate śāstrāt titīrṣed api tāṁ sudhīḥ ||
(Śrī Hari-bhakti-vilāsa: 1.28–29)

“The cause of approaching a blessed guru [is described as follows]: Upon hearing by Kṛṣṇadeva’s grace in the company of his bhaktas of the greatness of bhakti and [then consequently] desiring that, one shall worship an excellent guru. A difficult to bear succession of sufferings is experienced continuously here [i.e., in this world] and from the śāstra is heard of [as also continuing] in the hereafter. One of sharp intellect shall desire [at least] just to cross beyond that.”

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nāsti tṛṣṇā-samaṁ duḥkhaṁ nāsti tyāga-samaṁ sukham

nāsti tṛṣṇā-samaṁ duḥkhaṁ nāsti tyāga-samaṁ sukham |
sarvān kāmān parityajya brahma-bhūyāya kalpate ||
(Unknown source)

“There is no suffering like desire. There is no satisfaction like renunciation. Completely relinquishing all desires, one becomes fit for the state of [i.e., experience of] Brahman.”

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ṛṣe vidanti munayaḥ praśāntātmendriyāśayāḥ

ṛṣe vidanti munayaḥ praśāntātmendriyāśayāḥ |
yadā tad evāsat-tarkais tirodhīyeta viplutam ||
(Śrīmad Bhāgavatam: 2.6.41)

“O sage, when of calm body, senses, and mind, contemplatives know him [i.e., Bhagavān]. [When] Assailed by spurious argumentation (asat-tarka) [however] he conceals himself.”

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bhrātaḥ premṇaḥ svarūpaṁ yat tad dhi jānanti tad-vidaḥ

bhrātaḥ premṇaḥ svarūpaṁ yat tad dhi jānanti tad-vidaḥ |
yasya cittārdratā-jātaṁ bāhyaṁ kampādi-lakṣaṇam ||
(Bṛhad Bhāgavatāmṛta: 2.5.226)

“Brother, only the experiencers thereof know that which is the essential nature of prema and of which the external characteristics of trembling and so on are produced by meltedness of the heart.”

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sarvajña munira vākya śāstra—paramāṇa

sarvajña munira vākya śāstra—paramāṇa |
āmā-sabhā-jīvera haya śāstra-dvārā jñāna ||
(Caitanya-caritāmṛta: 2.20.350)

“The statements of the all-knowing sages—the śāstra—is the pramāṇa [i.e., the means of attaining valid knowledge]. All of us jīvas have knowledge by means of the śāstra.”

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naiṣkarmyam apy acyuta-bhāva-varjitaṁ

naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam |
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam ||
(Śrīmad Bhāgavatam: 1.5.12; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.554; Bhagavat Sandarbha: 70, Bhakti Sandarbha: 3, 5, 23, 115, 116, 217; Caitanya-caritāmṛta: 2.22.19)

“[Śrī Nārada to Śrī Vyāsa:] Even untainting jñāna of Brahman (naiṣkarmya) [when] devoid of bhāva for Acyuta does not shine greatly [i.e., does not lead to direct experience of Brahman], so how much less so does ever-inauspicious karma not offered to Īśvara, even which [i.e., when it] is causeless?”

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