cakrāyudhasya nāmāni sadā sarvatra kīrtayet |
nāśaucaṁ kīrtane tasya sa pavitra-karo yataḥ ||
(Padma Purāṇa; Skanda Purāṇa; Viṣṇu-dharmottama; cited in Hari-bhakti-vilāsa: 11.409)
“One should always and everywhere chant the names of the Wielder of the cakra since he is purifying and there is no [consideration of] impurity in chanting about him.”
svapan bhuñjan vrajaṁs tiṣṭhaṁś ca vadaṁs tathā |
ye vadanti harer nāma tebhyo nityaṁ namo namaḥ ||
(Bṛhan Nāradīya Purāṇa; cited in Hari-bhakti-vilāsa: 11.404)
“Obeisance and obeisance forever unto they who speak Hari’s name while sleeping, eating, moving, standing, and speaking.”
sarvārtha-śakti-yuktasya deva-devasya cakriṇaḥ |
yac cābhirucitaṁ nāma tat sarvārtheṣu yojayet ||
(Brahmāṇḍa Purāṇa; cited in Hari-bhakti-vilāsa: 11.401)
“One should meditate on that name of the Wielder of the cakra, the Deva of devas endowed with the śakti of all objects, which is also liked [by oneself, i.e., for which one feels a specific taste] for the sake of [attaining] all objects.”
dāna-vrata-tapas-tīrtha-yātrādīnāṁ ca yāḥ sthitāḥ |
śaktayo deva-mahatāṁ sarva-pāpa-harāḥ śubhāḥ ||
rājasūyāśvamedhānāṁ jñānasyādhyātma-vastunaḥ |
ākṛṣya hariṇā sarvāḥ sthāpitāḥ sveṣu nāmasu ||
(Skanda Purāṇa; cited in Hari-bhakti-vilāsa: 11.398–399)
“All the auspicious śaktis dispelling of all sin which are present in charity, rites, austerity, pilgrimages to tīrthas, and so forth, as well as in devas and mahats, and in coronations, horse sacrifices, knowledge, and spiritual objects, have been extracted by Hari and established in his own names.”
sarveṣāṁ bhagavan-nāmnāṁ samāno mahimāpi cet |
tathāpi sva-priyeṇāśu svārtha-siddhiḥ sukhaṁ bhavet ||
vicitra-ruci-lokānāṁ kramāt sarveṣu nāmasu |
priyatā-sambhavāt tāni sarvāṇi syuḥ priyāṇi hi ||
(Bṛhad Bhāgavatāmṛta: 2.3.160–161)
“Although all of Bhagavān’s names have equal greatness, still attainment of one’s object shall occur quickly and easily by means of that [name] which is dear to oneself. Because of the possibility of dearness in regard to all names [of Śrī Bhagavān] on account of the particular manner of people’s of varied taste [i.e., on account of people having a variety of tastes and thus individuals having personal taste for different names of Śrī Bhagavān], all these [names of Śrī Bhagavān] shall be [regarded as] dear [by virtue of their potentially being dear to anyone and inevitably being dear to someone].”
sarvārtha-śakti-yuktasya deva-devasya cakriṇaḥ |
yathābhirocate nāma tat sarvārtheṣu kīrtayet ||
(Viṣṇu-dharmottara; cited in Hari-bhakti-vilāsa: 11.304)
“One should chant that name of the Wielder of the cakra, the Deva of devas endowed with the śakti of all objects, as one likes [i.e., as per the specific taste one feels for a particular name] for the sake of [attaining] all objects.”
antar deheṣu bhūtānām ātmāste harir īśvaraḥ |
sarvaṁ tad-dhiṣṇyam īkṣadhvam evaṁ vas toṣito hy asau ||
(Śrīmad Bhāgavatam: 6.4.13)
“The Self, Hari, Īśvara, is present inside the bodies of [all] living beings. [Therefore,] See everything as an abode of his. In this way, he will certainly be pleased with you all.”
rāso hi tasya bhagavattva-viśeṣa-gopyaḥ
sarvasva-sāra-paripākamayo vyanakti |
utkṛṣṭata-mādhurīmāpara-sīma-niṣṭhāṁ
lakṣmyā manoratha-śatair api yo durāpaḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.150)
“Rāsa, the confidential, special feature of his Bhagavattva [i.e., Śrī Kṛṣṇa’s ‘Bhagavān-hood’] constituted of the complete perfection of the essence of his whole being which is difficult to attain [even] for Lakṣmī even with hundreds of yearnings divulges the culmination of the ultimate limit of the sweetness of his excellence.”
rādhādyās tāḥ parama-bhagavatyas tu paty-ātmajādīn
lokān dharmān hriyam api parityajya bhāvaṁ tam āptāḥ |
yenājasraṁ madhura-kaṭukair vyākulās tad-vikārair
mugdhāḥ kiñcit taru-gatim itā nānusandhātum īśāḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.147)
“They, the supremely fortunate Rādhā and company, however, have completely relinquished [their] husbands, sons, and so forth, the worlds [i.e., the prospects of conventional weal in this life on Earth and future lives in other planes such as Svarga], duties, and even shyness and reached to that bhāva by which they become as a result of the pungent and sweet transformations thereof constantly unsettled, bewildered, possessed of the condition of trees [i.e., transfixed], and unable to understand anything.”
na śrī-mukhenopaniṣan-mukhaiḥ kṛtaṁ
yad veda-vākyair aparair vaco’mṛtaiḥ |
tat tasya bimbādhara-yoga-mātrataḥ
sā dāravī mohana-vaṁśikākarot ||
(Bṛhad Bhāgavatāmṛta: 2.5.142)
“That which was not accomplished with his [i.e., Śrī Bhagavān’s] blessed mouth by means of the statements of the Vedas led by the Upaniṣads and other nectars of his speech [such as the Purāṇas] the enchanting little wooden flute has accomplished just by contact with his bimba lips.”
