sunūpurā-rañjita-pāda-padma-
kṣarat-sudhā-bhṛtya-sukha-pradāya |
vicitra-ratnaugha-vibhūṣitāya
premānam evādya harau videhi ||
(Śrī Kṛṣṇa-caitanya-caritāmṛta: 3.8.17)
“[Obeisance] Unto you who a bestower joy
Upon the servitors of your nectar exuding lotus feet
Which are illumined by fine ankle bells,
Unto you who are adorned with a multitude of variegated jewels.
May you now bestow [upon me] only prema for Hari.
vṛndāvanāvani-pate jaya soma soma-
maule sanandana-sanātana-nāradeḍya |
gopīśvara vraja-vilāsa-yugāṅghri-padme
prītiṁ prayaccha nitarāṁ nirupādhikam me ||
(Saṅkalpa-kalpadruma: 103)
“O protector of the land of Vṛndāvana! Glory to you! O husband of Umā! O you whose crown is the moon! O you are worshipped by Sananda, Sanātana, and Nārada! O guardian of the gopīs! Please bestow upon me firm, unconditional prīti for the lotus feet of the Playful Couple of Vraja.”
dhyāyen nityaṁ maheśaṁ rajata-giri-nibhaṁ cāru-candrāvataṁsaṁ
ratnākalpojjvalāṅgaṁ paraśu-mṛga-varābhīti-hastaṁ prasannam |
padmāsīnaṁ samantāt stutam amara-gaṇair vyāghra-kṛtiṁ vasānaṁ
viśvādyaṁ viśva-bījaṁ nikhila-bhaya-haraṁ pañca-vaktraṁ trinetram ||
(Śiva Purāṇa: 1.20.52)
“Meditate always upon Maheśa (Śiva),
Resembling a silver mountain,
Beautifully crowned by the moon,
Body shining like a jewel,
An axe, a deer, [and the mudras of] blessing and fearlessness in his hands,
Satisfied,
Seated in lotus [posture],
Praised by immortals on all sides,
Wearing a garment made of tiger-skin,
The foremost being in the universe,
The cause of the universe,
The dispeller of all fear,
Of five faces and three eyes.”
śrī-rāma govinda mukunda śaure
śrī-kṛṣṇa nārāyaṇa vāsudeva |
ity ādi-nāmāmṛta-pāna-matta-
bhṛṅgādhipāyākhila-duḥkha-hantre ||
śrī-nāradādyaiḥ satataṁ sugopya-
jijñāsitāyāśu vara-pradāya |
tebhyo harer bhakti-sukha-pradāya
śivāya sarva-gurave namo namaḥ ||
śrī-gaurī-netrosava-maṅgalāya
tat-prāṇa-nāthāya rasa-pradāya |
sadā samutkaṇṭha-govinda-līlā-
gāna-praviṇāya namo’stu tubhyam ||
(Śrī Kṛṣṇa-caitanya-caritāmṛta: 3.8.18–20)
“‘O Śrī Rāma, O Govinda, O Mukunda, O Śauri,
O Śrī Kṛṣṇa, O Nārāyaṇa, O Vāsudeva!’
Unto you who are the king of the bees
Maddened by drinking
The nectar of such names [of Hari],
You who are a destroyer of all suffering,
You who are always inquired from by Śrī Nārada and others
About that which is most confidential,
You who are a quick bestower of boons,
You who are a bestower of the joy of bhakti to Hari,
[Unto you,] Śiva,
You who are the guru of all—
Obeisance and obeisance.
Let obeisance
Be ever unto you,
You who are the auspiciousness of a festival
For the eyes of Śrī Gaurī,
You who are the lord of her life-breath,
You who are a bestower of rasa,
You who are adept in singing
Of the līlās of Govinda with intense longing.
siddhiś cātrāntaḥkaraṇa-kāmādi-doṣa-kṣaya-kāri-paramānanda-paramakāṣṭhā-gāmi-śrī-hari-sphuraṇa-rūpaiva jñeyā |
(Bhakti Sandarbha: 173)
“And siddhi [“attainment”] is to be understood specifically in the form of a manifestation (sphuraṇa) of Śrī Hari [in the antaḥkaraṇa] that destroys the faults of kāma and so forth in the antaḥkaraṇa (psyche) and leads to the highest limit of the highest bliss.”
śāstrīyārtha-niścayaḥ siddhāntaḥ |
(Unknown source)
“Determination of the meaning of śāstra is siddhānta.”
siddhānta baliyā citte nā kara alasa |
ihā haite kṛṣṇe lāge sudṛḍha mānasa ||
(Caitanya-caritāmṛta: 1.2.117)
“Do not be weary within the mind regarding siddhānta. The mind becomes firmly attached to Kṛṣṇa because of it.
vaikuṇṭhasya bhagavato jyotir-aṁśa-bhūtā vaikuṇṭhaloka-śobhā-rūpā yā anantā mūrtayas tatra vartante tāsām ekayā saha muktasyaikasya mūrtiḥ bhagavatā kriyata iti vaikuṇṭhasya mūrtir iva mūrtir yeṣām ity uktam |
(Prīti Sandarbha: 10)
“The figure of one liberated jīva is made by Bhagavān with one of those unlimited figures existing there which is a form of Vaikuṇṭhaloka’s splendor and consists of a portion of the luster of Vaikuṇṭha, that is, of Bhagavān, and thus it has been stated [by Śrīdhara Svāmī in his commentary on SB 3.15.14 in relation to those who reside in Vaikuṇṭha], “whose figure is like the figure of Vaikuṇṭha [i.e., Bhagavān].”
bhakti-siddhās trividhāḥ—prāpta-bhagavat-pārṣada-dehāḥ, nirdhūta-kaṣāyāḥ, mūrcchita-kaṣāyāś ca | yathā śrī-nāradādayaḥ, śrī-śukadevādayaḥ, prāg-janma-gata-nāradādayaś ca … | … tad evaṁ samāna-premṇi trividhe pūrva-pūrvādhikyaṁ jñeyam | kvacit sthite’pi prākṛta-dehāditve yadi premṇaḥ parimāṇataḥ svarūpato vādhikyaṁ dṛśyate, tadā premādhikyenaivādhikyaṁ jñeyam | tac ca bhajanīyasya bhagavato’ṁśāṁśitva-bhedena bhajataś ca dāsya-sakhyādi-bhedena svarūpādhikyaṁ, premāṅkura-premādi-bhedena parimāṇādhikyaṁ ca prīti-sandarbhe vivṛtya darśayiṣyāmaḥ |
(Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 11.2.44; Bhakti Sandarbha: 187)
“Siddhas in bhakti [i.e., those who have achieved success on the path of bhakti] are of three types: (1) those who have attained the forms of associates of Bhagavān, (2) those who have been completely purged of impurities, and (3) those whose impurities are ineffective [lit., ‘fainted’], as in the case of (1) Śrī Nārada and others, (2) Śrī Śukadeva and others, and (3) Nārada in his previous life and others. … Thus, in this way, the superiority of the former and the former [thereof] is to be understood in regard to these three types [of siddha-bhaktas] similar with respect to their possessing prema [i.e., the three types of siddha-bhaktas, all endowed with prema for Bhagavān, have been listed in order from greater to lesser]. If sometimes, even while the material body and so forth remain, a superiority in the measure or nature of [a bhakta’s] prema is seen, then superiority [of that bhakta in whom it is seen] based solely on [that] superiority in prema is to be understood. Furthermore, this superiority in nature [i.e., in the nature of prema], based on a distinction in regard to Bhagavān, the object of worship, being [manifest in reciprocation with the prema of a particular bhakta in either] a partial manifestation (aṁśa) or [his] complete manifestation (aṁśī), and based on a distinction in regard to the worshipper’s [particular type of rati, namely,] dāsya, sakhya, and so forth, and [the] superiority in measure [of a bhakta’s prema] based on a distinction between a sprout of prema [i.e., rati], prema, and so forth [i.e., on which stage of prema is manifest in the bhakta, that is, the initial stage of rati, the general stage of prema, or any of the further advanced stages of prema beginning with sneha], will be shown and described in detail in Prīti Sandarbha [Anucchedas 98–104].”
ātma-koṭi-guṇaṁ kṛṣṇe premāṇaṁ paramaṁ gatāḥ |
nityānanda-guṇāḥ sarve nitya-siddhā mukundavat ||
(Bhakti-rasāmṛta-sindhu: 2.1.290)
“All of those whose qualities are eternal and blissful like Mukunda’s and who have paramount prema for Kṛṣṇa which is a crore of times more than their prema for their own self are nitya-siddhas [i.e., eternally realized].”
