yasya kasya taror mūlaṁ yena kenāpi miśritam |
yasmai kasmai pradātavyaṁ yadvā tadvā bhaviṣyati ||
(Unknown source)
[An āyurveda guru told a new disciple:] “When a root from some tree or other mixed with something or other is prescribed for something or other, then something or other will happen.”
pustakasthā tu yā vidyā para-hasta-gataṁ dhanam |
kārya-kāle samutpanne na sā vidyā na tad-dhanam ||
(Cāṇakhya-nīti-darpaṇa: 16.20)
“Knowledge situated in a book is not knowledge, and wealth held in the hand of another is not wealth, when the time of need arises.”
etan mahākhyāna-varaṁ mahā-hareḥ
kāruṇya-sārālaya-niścayārthakam |
yaḥ śraddhayā saṁśrayate kathañcana
prāpnoti tat-prema tathaiva so’py aram ||
(Bṛhad-Bhāgavatāmṛta: 1.7.160)
“Anyone who somehow [i.e., by śravaṇa, kīrtana, or otherwise] takes full shelter [i.e., becomes fully absorbed] with śraddhā in this most excellent narration—the purpose of which is determining the recipient of the essence of the great Hari’s grace—quickly attains that very prema for him [i.e., and so all the more so does one who engages in the process bhajana it describes].”
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.”
tad eva ramyaṁ ruciraṁ navaṁ navaṁ
tad eva śaśvan manaso mahotsavam |
tad eva śokārṇava-śoṣaṇaṁ nṛṇāṁ
yad uttamaḥśloka-yaśo’nugīyate ||
(Śrīmad Bhāgavatam: 12.12.50; cited in Bhakti Sandarbha 269)
“Only that [speech] through which the glory of he of highest praise is continuously sung is pleasing, relishable, and ever-new, only that is a grand, eternal festival for the heart, and only that dries up the ocean of humanity’s lamentation.”
mṛṣā giras tā hy asatīr asat-kathā
na kathyate yad bhagavān adhokṣajaḥ |
tad eva satyaṁ tad u haiva maṅgalaṁ
tad eva puṇyaṁ bhagavad-guṇodayam ||
(Śrīmad Bhāgavatam: 12.12.49; cited in Bhakti Sandarbha 269)
[Translation based on the Sārārtha-darśinī-ṭīkā:] “False, harsh, and improper is that speech which does not describe Bhagavān Adhokṣaja. Only that [speech] through which Bhagavān’s qualities manifest is truthful, only that is beneficial, and only that is purifying.”
[Translation based on the Bhakti Sandarbha vyākhyā:] “Vain, false, and extraneous is that speech which does not describe Bhagavān Adhokṣaja. Only that [speech] through which Bhagavān’s qualities manifest is truthful, only that is beneficial, and only that is purifying.”
vidvattvaṁ ca nṛpatvaṁ ca naiva tulye kadācana |
svadeśe pūjyate rājā vidvān sarvatra pūjyate ||
(Hitopadeśa)
“Being wise and being a ruler are never comparable [i.e, equal]. A king is honored in his own country. A wiseman is honored everywhere.”
kiṁ kāvyena kaves tasya kiṁ kāṇḍena dhanuṣmataḥ |
parasya hṛdaye lagnaṁ na ghūrṇayati yac chiraḥ ||
(Nala-campū: 1.5; cited in Caitanya-caritāmṛta: 3.1.195)
“What good is a poet’s poetry or a bowman’s arrow which strikes the heart of another but do not cause the head [of the other] to spin?”
itara-pāpa-phalāni yathecchayā
vitara tāni sahe caturānana |
arasikeṣu kavitva-nivedanaṁ
śirasi mā likha mā likha mā likha ||
(Mahāsubhāṣita-saṅgraha)
“I shall bear [all] those other reactions to my sins you allocate as per your wish, O Brahmā. Just do not write, do not write, do not write on my forehead, “Presenting poetics to the tasteless.”
sarva-laukikātīte’pi tasmin laukikārtha-viśeṣopamā-dvārā lokānāṁ buddhi-praveśaḥsyād iti kenāpy aṁśenopameyam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.1)
“People’s intellect can have [some limited] entrance into that [i.e., the subject matter of Śrī Kṛṣṇa, bhakti-rasa, and so forth], even though it is beyond everything of the world, through comparisons [made] with particular worldly objects. Thus, it is comparable in some respect [i.e., things of the world can be compared to particular aspects of it as required to convey general knowledge of those aspects of its nature].”
