yadākṣaiś caritān dhyāyan karmāṇy ācinute’sakṛt |
sati karmaṇy avidyāyāṁ bandhaḥ karmaṇy anātmanaḥ ||
(Śrīmad Bhāgavatam: 4.29.78)
“[How is the mind the cause of saṁsāra?] When one repeatedly performs karmas thinking of objects attained [previously] by the senses, then, since karma [i.e., a karmic reaction] is present and thus [also] avidyā [i.e., the underlying basis of karma is also present], bondage to the karma of the non-ātmā occurs.”
tat karma hari-toṣaṁ yat sā vidyā tan-matir yayā ||
(Śrīmad Bhāgavatam: 4.29.49)
“That which satisfies Hari is karma [i.e., only action that is a cause of Hari’s satisfaction is truly action that ought to be performed], and that by which one becomes endowed with understanding of him is vidyā [i.e., only knowledge based on śāstra by which one comes to perceive Hari is true knowledge].”
jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāṁ bhavadīya-vārtām |
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo’jita jito’py asi tais trilokyām ||
(Śrīmad Bhāgavatam: 10.14.3)
[Brahmā to Kṛṣṇa:] “O you who are generally unconquerable throughout the three worlds, you are certainly conquered by those who throw away endeavor for jñāna, live situated in their position, and simply honor with their body, speech, and mind the narrations about you they hear resounded by the sādhus.”
śrī-rūpa-caraṇa-dvandva-rāginaṁ vraja-vāsinam |
śrī-jīvaṁ satataṁ vande mandeṣv ānanda-dāyinam ||
(Sādhana-dīpikā: 8)
“I offer obeisance always unto Śrī Jīva, the resident of Vraja who is lovingly attached to the feet of Śrī Rūpa and is a bestower of bliss upon the dull.”
svalpāyuṣāṁ kali-yuge’tra nṛṇāṁ śam icchan
śabdānuśāsana-mahājaladhiṁ vimathya |
nāmāmṛtaṁ samadadād ya idaṁ kṛpāluḥ
sa śrīla-jīva-caraṇaḥ śaraṇaṁ mamāstu ||
(Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇam 1)
“May he,
This gracious Śrīla Jīva-caraṇa,
Who, desiring the welfare of short-lived human beings
Here in the Age of Kali,
Churned the vast ocean of grammar
And presented the Nāmāmṛta
[i.e., his Hari-nāmāmṛta-vyākaraṇa grammar],
Be my shelter.”
hastāmalakavat tattvaṁ śrīmad-bhāgavatasya yaḥ |
darśayāmāsa jīvebhyas taṁ śrī-jīva-prabhuṁ numaḥ ||
(Unknown source)
“We offer obeisance to Śrī Jīva Prabhu,
Who revealed to the jīvas
The essence (tattva) of Śrīmad Bhāgavatam
Like an āmalakī fruit in hand.”
yaḥ sāṅkhya-paṅkena kutarka-pāṁśunā
vivarta-gartena ca lupta-dīdhitim |
śuddhaṁ vyadhād vāk-sudhayā maheśvaraṁ
kṛṣṇaṁ sa jīvaḥ prabhur astu me gatiḥ ||
(Baladeva Vidyābhūṣaṇa’s ṭīkā on Tattva-sandarbha: 1.4)
“The master Jīva—
He who with the nectar of his words
Made bright [alt., clear] the Supreme Īśvara, Kṛṣṇa,
Who had become of shrouded luster
Because of the mud of Sāṅkhya,
The dust of fallacious argument [i.e., Nyāya],
And the ditch of Vivarta [i.e., Māyāvāda]—
Be my shelter.”
jīva-svarūpa-bhūtasya sac-cid-ānanda-vastunaḥ |
sākṣād-anubhavenāpi syāt tādṛk sukham alpakam ||
(Bṛhad-Bhāgavatāmṛta: 2.2.176)
“The happiness that arises from direct experience of the existence, consciousness, and bliss inherent in the jīva’s svarūpa is meager.”
tatra tasya jaḍa-pratiyogitvena jñānatvaṁ duḥkha-pratiyogitvena tu jñānatvam ānandatvaṁ ca |
(Paramātma Sandarbha: 28)
“In this regard [i.e., in regard to the jīva being described in Padma-purāṇa, Uttara-khaṇḍa, 226.35 (see Paramātma Sandarbha: 19), as cid-ānandātmakaḥ, that is, of the nature of consciousness and bliss], because of the jīva’s being the counterpositive [i.e., negation] of inertness, the jīva is [said to be] of the nature of consciousness, and because of the jīva’s being the counterpositive [i.e., negation] of misery, the jīva is [said to be] of the nature of consciousness and bliss.”
buddhīndriya-manaḥ-prāṇān janānām asṛjat prabhuḥ |
mātrārthaṁ ca bhavārthaṁ ca ātmane’kalpanāya ca ||
(Śrīmad Bhāgavatam: 10.87.2)
[Translation as per Śrīdhara Svāmīpada’s ṭīkā:] “Prabhu emanated the intellect, senses, mind, and prāṇas of living beings for the sake of the objects [i.e., for the sake of enabling perception of objects of the senses constituted of the five elements], for the sake of production [i.e., for the sake of enabling karma to be performed], for the sake of the ātmā [i.e, for the sake of enabling the ātmā to travel to and experience various lokas], and for the sake of non-formulation [i.e, for the cessation of desire, that is, mukti for the ātmā].”
