bhukti-siddhi-mukti-sukha chāḍāya yāra gandhe |
alaukika śakti-guṇe kṛṣṇa-kṛpā bāndhe ||
(Caitanya-caritāmṛta: 2.24.39)
“Kṛṣṇa’s grace, the fragrance of which causes one to abandon the pleasures of [sāṁsārika] enjoyment, [yogic] siddhi, and mukti, binds one with the quality [alt., rope] of its extraordinary power.”
kṛṣṇa-bahirmukha-doṣe māyā haite bhaya |
kṛṣṇonmukha bhakti haite māyā-mukta haya ||
(Caitanya-caritāmṛta: 2.24.136)
”As a result of the fault of obliviousness of Kṛṣṇa, fear arises because of māyā. A jīva who is intent upon Kṛṣṇa becomes liberated from māyā because of bhakti.”
siktāpy aśru-jalotkareṇa bhagavad-vārttā-nadī-janmanā
tiṣṭhaty eva bhavāgni-hetir iti te dhīmann alaṁ cintayā |
hṛd-vyomany amṛta-spṛhā-hara-kṛpā-vṛṣṭeḥ sphuṭaṁ lakṣyate
nediṣṭhaḥ pṛthu-roma-tāṇḍava-bharāt kṛṣṇāmbudhasyodgamaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.278)
“O wise one, enough with your worry that the flame of the fire of saṁsāra still remains even after you have been drenched by a profusion of tears produced by the river of discussion of Bhagavān, since the rising in the sky of your heart of the cloud Kṛṣṇa, filled with the rain of grace that removes desire [even] for amṛta, is clearly recognized to be very near on account of the abundance of the plentiful dancing of your bodily hairs [alt., as the rising in the sky of a dark cloud filled with gracious rain that removes desire for water is known to be very near on account of the abundance of dancing fish (that can be seen in nearby bodies of water)].”
dhyānaṁ ca taila-dhārāvad avicchinna-smṛti-santāna-rūpam |
(Śrī-bhāṣya on Vedānta-sūtra: 1.1.1)
“And meditation (dhyāna) is of the nature of a continuous flow of uninterrupted remembrance resembling a stream of oil.”
yathā nabhasi meghaugho reṇur vā pārthivo’nile |
evaṁ draṣṭari dṛśyatvam āropitam abuddhibhiḥ ||
ataḥ paraṁ yad avyaktam avyūḍha-guṇa-vyūhitam |
adṛṣṭāśruta-vastutvāt sa jīvo yat punar-bhavaḥ ||
yatreme sad-asad-rūpe pratiṣiddhe sva-saṁvidā |
avidyayātmani kṛte iti tad brahma-darśanam ||
yady eṣoparatā devī māyā vaiśāradī matiḥ |
sampanna eveti vidur mahimni sve mahīyate ||
evaṁ janmāni karmāṇi hy akartur ajanasya ca |
varṇayanti sma kavayo veda-guhyāni hṛt-pateḥ ||
(Śrīmad Bhāgavatam: 1.3.31–35)
“As a mass of clouds is attributed [i.e., taken to be] to the sky or a particle of earth [is taken to be] to the air, so the visible [i.e., the body] is [taken to be] to the seer [i.e., the ātmā] by the unintelligent. Beyond this [i.e., the gross body] is the jīva [i.e., the subtle body], which is unmanifest [i.e., externally imperceptible] because of its being an unseen and unheard of entity not arranged by the guṇas to be developed [i.e., to have physical, visible limbs] and [because of its] undergoing rebirth. When these gross and subtle forms are negated [i.e., understood to not be the self] through full knowledge of the self, whereby they are recognized as being imposed upon the ātmā by ignorance (avidyā), then darśana [i.e., sākṣātkāra, direct experience] of Brahman occurs. When this supernatural māyā belonging to the Expert [i.e., Īśvara] in the form of thought [i.e., misunderstanding] becomes withdrawn, then one certainly becomes fortunate [i.e., endowed with experience of the bliss of Brahman] and exalted in one’s own greatness—this is known [to the wise]. In this [same] way, the wise describe the births and activities, hidden to the Vedas, of he who is a non-actor and unborn [i.e., Bhagavān, who is transcendental to saṁsāra], the Lord [situated] in the heart.”
nātmā śruter nityatvāc ca tābhyaḥ |
(Vedānta-sūtra: 2.3.16)
“The ātmā [i.e., the jīva] is not [created like other things in the world] because of [statements in] the Śruti [e.g., KU 1.2.18], because of [its] being eternal and so forth [i.e., its being conscious (by nature)], and because of those [i.e., other statements in the Smṛti].”
sa īśo yad-vaśe māyā sa jīvo yas tayārditaḥ |
(Viṣṇu Svāmī; cited in the Bhāvārtha-dīpīkā on Śrīmad Bhāgavatam: 1.7.6)
“He under whose control māyā exists is the Lord, and he who is afflicted by that [i.e., by māyā] is the jīva.”
vākya-doṣo nāma yathā khalv asminn arthe nyūnam adhikam anarthakam apārthakaṁ viruddhaṁ ceti |
(Caraka-saṁhitā: 3.8.54)
“Fault in a statement is known as follows in regard to the object [which the statement describes]: (1) deficient (nyūna) [i.e., the statement fails to sufficiently convey the nature of the object; the statement is too laconic], (2) verbose (adhika) [i.e., the statement uses more words than necessary to convey the nature of the object; the statement contains redundancy or irrelevant content], (3) meaningless (anarthaka) [i.e., the statement does not make sense; the statement does not convey any object], (4) incoherent (apārthaka) [i.e., the statement does not convey a complete sense; the statement contains syntactically disjointed content], (5) contradictory (viruddha) [i.e., the statement conveys an idea of the object that is contrary to the actual nature of the object; the statement is erroneous].”
cittaṁ tu ceto hṛdayaṁ svāntaṁ hṛn mānasaṁ manaḥ |
(Amara-kośa: 1.4.31)
“The words citta, cetas, hṛdayam, svāntam, hṛd, mānasam, and manas [are synonymous and mean either heart or mind, depending on the context].”
kuruta budhā hṛdi sapadi mukundam |
(Stava-mālā: Mukunda-muktāvalī, 27)
“O wise ones, quickly fix Mukunda in the heart.”
