puṁsāṁ kali-kṛtāṁ doṣān dravya-deśātma-sambhavān |
sarvān harati citta-stho bhagavān puruṣottamaḥ ||
(Śrīmad Bhāgavatam: 12.3.45)
“Bhagavān, Puruṣottama, situated in the citta, removes from people all the faults created by Kali existing amid objects, places, and the self.”
yadā sarve pramucyante kāmā ye’sya hrdi sthitāḥ |
atha martyo’mṛto bhavaty atra brahma samaśnute ||
(Bṛhad-ārayaṇka Upaniṣad: 4.4.7; Kaṭha Upaniṣad: 2.3.14; cited in Bhāvārtha-dīpikā and Sārātha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 2.2.32, Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 7.10.9, the Sārārtha-varṣiṇī-ṭīkā on Śrīmad Bhagavad-gītā: 2.55; Govinda-bhāṣya on Vedānta-sūtra: 4.2.7)
“When all the desires present in one’s heart are dispelled, then a mortal becomes immortal and here experiences Brahman.”
cittam eva hi saṁsāras tat prayatnena śodhayet |
yac cittas tanmayo bhāti guhyam etat sanātanam ||
(Maitrāyaṇīya Upaniṣad: 6.34.3; Śāṭyāyanīya Upaniṣad: 3)
“The citta (mind) itself is saṁsāra [i.e., the condition of one’s citta is the cause of the perpetuation of one’s bondage in saṁsāra]. Purify it with exertion. As is the citta, so one becomes [i.e., one becomes absorbed in, constituted of, and/or identical to the content in one’s citta]. This is the eternal secret.”
antar-dhvāntacayaṁ samasta-jagatām unmūlayantī haṭhāt
premānanda-rasāmbudhiṁ niravadhiṁ prodvelayantī balāt |
viśvaṁ śītalayanty atīva vikalaṁ tāpa-trayeṇāniśaṁ
yuṣmākaṁ hṛdaye cakāstu satataṁ caitanya-candra-cchaṭā ||
(Caitanya-candrāmṛta: 17)
“May Caitanyacandra’s radiance, which forcibly uproots all darkness from the heart of the entire world, powerfully swells the boundless ocean of the rasa of prema’s bliss, and greatly soothes the world constantly dismayed by the three miseries, shine within your heart forever.”
heloddhūnita-khedayā viśadayā pronmīlad-āmodayā
śāmyac-chāstra-vivādayā rasa-dayā citārpitonmādayā |
śaśvad-bhakti-vinodayā samadayā mādhurya-maryādayā
śrī-caitanya dayā-nidhe tava dayā bhūyād amandodayā ||
(Caitanya-candrodaya-nāṭakam: 8.14; cited in Caitanya-caritāmṛta: 2.10.119)
“O ocean of grace, Śrī Caitanya! May your grace arising in abundance with the limit of mādhurya—[mādhurya] by which lamentation is easily cast away, which is brilliant [i.e., pure], which fully expands delight, which resolves dispute over śāstra, which bestows rasa, by which unmāda [i.e., madness] is cast into the mind, which manifests eternal delight in bhakti, and which is endowed with mada [i.e., jubilation]—be [bestowed upon me].”
prabhu bole “torā āra nā karis pāpa” |
jagāi-mādhāi bale “āra nāre bāpa” ||
prabhu bale “śuna śuna tumi dui-jana |
satya ei āmi tore balila vacana ||
koṭi koṭi janme yata āche pāpa tora |
āra yadi nā karis, saba dāya mora ||
(Caitanya-bhāgavata: 2.13.225–227)
“Prabhu said, ‘You should not commit sin any more.‘
Jagāi and Mādhāi replied, ‘We shall not any more, O Father.’
Prabhu said, ‘Listen, listen you two. True are these words I am telling you: all of your sin from crores and crores of births—if you do not commit any more—is all my responsibility [i.e., I will absolve you of all of it].”
yat-sevayāgner iva rudra-rodanaṁ
pumān vijahyān malam ātmanas tamaḥ |
bhajeta varṇaṁ nijam eṣa so’vyayo
bhūyāt sa īśaḥ paramo guror guruḥ ||
(Śrīmad Bhāgavatam: 8.24.48)
[Satyavrata Rāja to Matsya Avatāra:] “He by means of whose service a person can relinquish the taint of darkness [i.e., ignorance] within themself [i.e., within the mind] and realize their own form [i.e., essential nature], just like gold [can do so] by means of fire—may he, the imperishable Īśa, be [our] guru, since he is the Supreme Guru [i.e., the greatest of all persons who perform the function of a teacher].”
bhavad-vidhā bhāgavatās tīrtha-bhūtāḥ svayaṁ prabho
tīrthī-kurvanti tīrthāni svāntaḥsthena gadā-bhṛtā
(Śrīmad Bhāgavatam: 1.13.10; cited in Caitanya-caritāmṛta: 1.1.63)
[Mahārāja Yudhiṣṭhira to Vidura:] “O master, devotees like you are themselves manifest tīrthas. They make the tīrthas tīrthas by the presence of the Club-bearer [i.e., Bhagavān] within their hearts.”
bhavān hi kāraṇaṁ tatra sarva-jño jagad-īśvaraḥ |
anugrahaṁ nigrahaṁ vā manyase tad vidhehi naḥ ||
(Śrīmad Bhāgavatam: 10.16.59)
“Because you, the all-knowing Īśvara of the universe, are the cause in this regard [i.e., of one giving up your māyā], please give us mercy or punishment, as you think [fit].”
doṣa-mūlaṁ hi jīvasya parama-tattva-jñānābhāva evety uktam—‘bhayaṁ dvitīyābhiniveśataḥ syāt’ ity ādau, ‘īśād apetasya’ ity-ādibhiḥ | atas taj-jñānam eva śuddhatvam … |
(Prīti Sandarbha: 1)
“The root of the jīva’s deficiency (doṣa) is only the absence of awareness of the Supreme Entity (Parama-tattva), as stated by [the phrase], ‘For one who is averse to the Lord’ (Īśād apetasya) in [the verse] bhayaṁ dvitīyābhiniveśataḥ syād … [i.e., SB 11.2.37]. Therefore, only awareness of him [i.e., the Supreme Entity] is purity.”
