Remembrance

kathañcana smāraṇam eva teṣām

kathañcana smāraṇam eva teṣām
avehi taj-jīvana-dānam eva |
teṣāṁ yato vismaraṇaṁ kadācit
prāṇādhikānāṁ maraṇāc ca nindyam ||
na sambhaved asmaraṇaṁ kadāpi
sva-jīvanānāṁ yad api priyāṇām |
tathāpi kenāpi viśeṣaṇena
smṛtiḥ praharṣāya yathā su-jīvitam ||
(Bṛhad Bhāgavatāmṛta: 1.7.129–130)

[Bhagavān to Nārada:] “Understand that somehow producing remembrance of them [i.e., those who are dear] is to give [those endowed with prema] life itself because any sort of forgetfulness of them who are more [dear] than one’s very life is more contemptible than dying [for those endowed with prema]. Although forgetting those who are as dear as one’s very life is never possible, still any sort of special remembrance [of them] is as great a joy as an abundant life.”

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smartavyaṁ satataṁ viṣṇor vismartavyo na jātucit

smartavyaṁ satataṁ viṣṇor vismartavyo na jātucit |
sarve vidhi-niṣedhāḥ syur etayor eva kiṅkarāḥ ||
(Padma Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 1.2.8; Caitanya-caritāmṛta: 2.22.113)

“Viṣṇu is to be remembered always and is never to be forgotten. All injunctions and prohibitions should be servants of these two [principles].”

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ratnākaras tava gṛhaṁ gṛhinī ca padmā

ratnākaras tava gṛhaṁ gṛhinī ca padmā
kiṁ deyam asti bhavate jagadīśvarāya |
ābhīra-vāma-nayanāhṛta-mānasāya
dattaṁ mano yadupate tad idaṁ gṛhāna ||
(Rahīma-ratnāvalī)

“Your home is the ocean [lit., the source of jewels], and your wife is Padmā [i.e., Lakṣmī Devī, the goddess of wealth]. What can be given to you, the Lord of the universe [i.e., you who possess everything]? Therefore, to you whose mind has been stolen by the charming eyes of the gopīs, I have given my mind. O King of the Yadus, please accept it.”

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yatraikāgrato tatrāviśeṣāt

yatraikāgrato tatrāviśeṣāt |
(Vedānta-sūtra: 4.1.11)

“[Where should one perform upāsana?] Where one-pointedness [of mind] occurs, because of [there being] no particulars in that regard [i.e., because śāstra gives no injunctions regarding where upāsana should be performed other than where the mind can become one-pointed].”

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ānanda-cinmaya-rasātmatayā manaḥsu

ānanda-cinmaya-rasātmatayā manaḥsu
yaḥ prāṇināṁ pratiphalan smaratām upetya |
līlāyitena bhuvanāni jayaty ajasraṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||
(Brahma-saṁhitā: 42)

“I worship Govinda, the Original Person, who, by virtue of being constituted of blissful spiritual rasa, appears to living beings engaged in remembrance [of Him] by reflecting into their minds and thus perpetually conquers the worlds with his play.”

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sā hānis tan mahac chidraṁ sa mohaḥ sa ca vibhramaḥ

sā hānis tan mahac chidraṁ sa mohaḥ sa ca vibhramaḥ |
yan muhūrtaṁ kṣaṇaṁ vāpi vāsudevaṁ na kīrtayet ||
(Kātyāyana Saṁhitā; cited in Hari-bhakti-vilāsa: 11.508; Bhakti Sandarbha: 115; Sarva-samvādinī on Bhagavat Sandarbha, Durgama-saṅgaminī to Bhakti-rasāmṛta-sindhu: 1.2.247; Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 2.9.35)

“That moment or even instant in which Vāsudeva is not praised is a loss, a great fault, a delusion, and a fiasco.”

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dūrasthe’pi na dūrastho yo yasya manasi sthitaḥ

dūrasthe’pi na dūrastho yo yasya manasi sthitaḥ |
yo yasya hṛdaye nāsti samīpasthō’pi dūrataḥ ||
(Cāṇakya-nīti-sāra)

“Even if situated far away, one who is present in one’s heart is not situated far away. One who is not present in one’s heart is far away [however] even if situated nearby.”

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asyā janma-lakṣaṇaṁ bhakti-vyatirekeṇānyatrānabhirucim upalakṣya

asyā janma-lakṣaṇaṁ bhakti-vyatirekeṇānyatrānabhirucim upalakṣya—sā śraddadhānasya vivardhamānā viraktim anyatra karoti puṁsaḥ | hareḥ padānusmṛti-nirvṛtasya samasta-duḥkhāpyayam āśu dhatte ||
(Excerpted from Bhakti Sandarbha: 310)

“Indicating the absence of relish [alt., pleasure, inclination, interest, desire] for anything apart from bhakti to be the characteristic of its [i.e., rāgānugā-bhakti’s] appearance [i.e., to be the characteristic of taste (ruci) for a specific rāga and its manners of expression (paripāṭis)], [it is stated in Śrīmad Bhāgavatam 3.5.13]: ‘That [i.e., inclination, meaning, taste, for discussion of Hari], upon flourishing, produces disinterest in all else in a person endowed with śraddhā. The dissolution of all suffering of one who is delighted by continuous remembrance of Hari’s feet is quickly effected.’”

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