yo dustyajān dāra-sutān suhṛd-rājyaṁ hṛdi-spṛśaḥ |
jahau yuvaiva mala-vad uttama-śloka-lālasaḥ ||
(Śrīmad Bhāgavatam: 5.14.43; cited in Bhakti-rasāmṛta-sindhu: 1.3.31; Caitanya-caritāmṛta: 2.23.25, 3.6.137)
“Longing for he of highest praise [i.e., Bhagavān], Bharata Mahārāja even in his youth abandoned like stool his most difficult to give up and heart-touching wife, sons, friends, and kingdom ”
mahāprabhura bhakta-gaṇera vairāgya pradhāna |
yāhā dekhi prīta haya gaura bhagavān ||
(Caitanya-caritāmṛta: 3.6.220)
“The vairāgya of Mahāprabhu’s bhaktas is pre-eminent, and seeing it, Bhagavān Gaura is pleased.”
anirloḍita-kāryasya vāg-jālaṁ vāgmino vṛthā |
nimittād aparāddheṣor dhānuṣkasyeva valgitam ||
(Mahāsubhāṣita-saṅgraha)
“The net of words [i.e., verbosity] of a speaker who has not thoroughly deliberated on the subject [meant to be addressed] is as vain as the swaggering [alt., boasting] of an archer who has missed his mark.”
mitaṁ ca sāraṁ ca vaco hi vāgmitā |
(Viśva-prakāśa-koḍa; cited in Caitanya-caritāmṛta: 1.1.106)
“Speech which is concise and sound is eloquence.”
pṛthos tat sūktam ākarṇya sāraṁ suṣṭhu mitaṁ madhu |
smayamāna iva prītyā kumāraḥ pratyuvāca ha ||
(Śrīmad Bhāgavatam: 4.22.17)
“Hearing the fine speech of Pṛthu, which was sound, superlative, concise, and sweet, the Kumāras, mildly smiling, replied thus with satisfaction.”
upāvṛttasya pāpebhyo yas tu vāso guṇaiḥ saha |
upavāsaḥ sa vijñeyaḥ sarva-bhoga-vivarjitaḥ ||
(Hari-bhakti-vilāsa: 13.35)
“The abiding (vāsa) with virtues and without all enjoyments of one who abstains (upāvṛttasya) from sins is to be known as upavāsa [i.e., ‘fasting’].”
upāsanaṁ tu yathā-śāstra-samarthitaṁ kiñcid ālambanam upādāya tasmin samāna-citta-vṛtti-santāna-karaṇaṁ tad-vilakṣaṇa-pratyayāntaritam … |
(Śaṅkarācārya’s bhāṣya on Chāndogya Upaniṣād: 1.1.1)
“Upāsanā means taking up some basis [i.e., object of meditation] as established by śāstra and maintaining a continuous flow of a singular course of thought (citta-vṛtti) [in regard to it] that is protected from thought distinct from it.”
yathā-śāstram upāsyasya arthasya viṣayīkaraṇena sāmīpyam upagamya taila-dhārāvat samāna-pratyaya-pravāheṇa dīrgha-kālaṁ yat āsanaṁ tat upāsanam ācakṣate |
(Śaṅkarācārya’s ṭīkā on Śrīmad Bhagavad-gītā: 12.3)
“Approaching the proximity of the entity to be worshipped as per the śāstra by making it an object and dwelling [upon it] for a long time with a flow of singular thought like a stream of oil—this is called upāsana.”
darśanāliṅganādīnām ānukūlyān niṣevayā |
yūnor ullāsam ārohan bhāvaḥ sambhoga īryate ||
(Ujjvala-nīlāmaṇi: 15.188)
“Through the adoration of seeing [one another], embracing, and so forth out of favorability [i.e. intentness upon the satisfaction of the other], the bhāva that increases the delight of a pair of youths [i.e., a nāyaka and nāyikā] is called sambhoga.”
diṣṭyā saṁsāra-cakre’smin vartamānaḥ punar-bhavaḥ |
upalabdho bhavān adya durlabhaṁ priya-darśanam ||
(Śrīmad Bhāgavatam: 10.5.24)
[Vasudeva to Nanda Mahārāja just after Kṛṣṇa’s birth:] “Meeting you by good fortune today I am reborn [i.e., I felt as though dead without seeing you], as within this wheel of saṁsāra meeting with dear ones is most precious.”
