niśāmya vaiṣṇavaṁ dhāma pārthaḥ parama-vismitaḥ |
yat kiñcit pauruṣaṁ puṁsāṁ mene kṛṣṇānukampitam ||
(Śrīmad Bhāgavatam: 10.89.63)
“After having seen the abode of Viṣṇu [i.e., Mahākālapura, the abode of Mahāviṣṇu], Arjuna, completely astonished, recognized that any prowess in a person (puruṣa) [including even the Supreme Puruṣa in the universe, Mahāviṣṇu], is manifest [only] by Kṛṣṇa’s favor.”
sarvatrāvaśeṣe luptasya śakty-āropa iti nyāyena samāsa-vigrahāṇāṁ lope sati tat-tac-chakteḥ samāsa evāvasthānāt tair api kārakāny uktāni syuḥ |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 929)
“As per the maxim, ‘Attribution of the śakti [i.e., the force, the meaning] of that which has been deleted [by means of the rules for forming compounds when a compound is formed] is present all throughout the remainder [i.e. the whole compound itself],’ when deletion of the vigrahas [i.e., the resolved parts] of compounds occurs, the kārakas shall be expressed even by those [deleted parts] because of their respective śakti remaining in the compound itself [even after they are deleted].”
śakti-graho vyākaraṇopamāna-
koṣāpta-vākyād vyavahārataś ca |
vākyasya śeṣād vivṛter vadanti
sānnidhyataḥ siddha-padasya vṛddhāḥ ||
(Unknown source; cited in the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 924)
“The learned say that comprehension of the force (śakti) [i.e., the meaning] of a declined word comes from grammar, comparison, dictionaries, the statement of a reliable person, common usage, the remainder [i.e., the word(s) implied but not stated] in a [elliptical] sentence, and commentaries.”
para-matam apratiṣiddham anumatam |
(Tantra-yukti: 28; cited in Vātsyānana’s Nyāya-bhāṣya on the Nyāya-sūtras of Gautama)
“Another’s view that is not negated is approved.”
sadhrīcīno hy ayaṁ loke panthāḥ kṣemo’kuto-bhayaḥ |
suśīlāḥ sādhavo yatra nārāyaṇa-parāyaṇāḥ ||
(Śrīmad Bhāgavatam: 6.1.17; cited in Hari-bhakti-vilāsa: 11.565; Bhakti Sandarbha: 93, 121; Bṛhad and Laghu Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.87.3)
“In this world, this path [i.e., the path of bhakti to Śrī Nārāyaṇa], whereupon there are those of high character [i.e., gracious], virtue [i.e., non-desirousness], and devotion to Nārāyaṇa, is certainly well-directed [i.e., the most appropriate], since it is [supremely] beneficial and completely free from fear [i.e., any cause of obstruction or danger].”
ye hi saṁsparśajā bhogā duḥkha-yonaya eva te |
ādy-anta-vantaḥ kaunteya na teṣu ramate budhaḥ ||
(Śrīmad Bhagavad-gītā: 5.22)
“The enjoyments produced by contact [of the senses with their respective objects] are verily causes of suffering and possess a beginning and end. O Kaunteya, an intelligent person [i.e., one who properly exercises one’s discernment] does not enjoy them.”
kāmaḥ bandhanam evaikan nānyad astīha bandhanam |
kāma-bandhana-mukto hi brahma-bhūyāya kalpate ||
(Mahābhārata: 12.243.7)
“Kāma (desire) is the one and only bondage [i.e., the one and only cause of all the jīva’s bondage in saṁsāra]. There is no other bondage here [i.e., in this world]. One who is free from the bondage of kāma is fit to realize Brahman.”
bhagavato’nyatra pṛthaṅ na kadācid api yā bhavati sā tv ananyā bhaktiḥ | sarvair api karaṇaiḥ vāsudevād anyan na upalabhyate yayā, sānanyā bhaktiḥ … |
(Śaṅkarācārya’s bhāṣya on Śrīmad Bhagavad-gītā: 11.54)
“That which never manifests separately apart from Bhagavān is ananyā-bhakti [i.e., bhakti which has no other object]. That by which nothing other than Vāsudeva is perceived with all the senses is ananyā-bhakti.”
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].”
saṅkalpa-jaṁ manoratham |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 4.9.27)
“That which is produced from a resolve (saṅkalpa)” refers to a desire [lit., “that which is a chariot of the mind,” i.e., that which leads the mind as a chariot leads a passenger].”
