viṣayo viśayaś caiva pūrvapakṣas tathottaram |
nirṇayaś ceti pañcāṅgaṁ śāstre’dhikaraṇaṁ smṛtam ||
(Śloka-vārtika of Kumārila Bhaṭṭa)
“(1) The subject (viṣaya), (2) a doubt (viśaya) [regarding it], (3) a prior position (pūrvapakṣa) [regarding it], then (4) the answer [lit., the ‘latter’ position regarding it], (5) and the conclusion (nirṇaya)—an adhikaraṇa [i.e., ‘topic’] in śāstra in known to be of these five parts.”
śarīrākāra-bhūtānāṁ bhūtānāṁ yad viśodhanam |
avyaya-brahma-samparkād bhūta-śuddhir iyaṁ matā ||
bhūta-śuddhiṁ vinā kartur japa-homādikāḥ kriyāḥ |
bhavanti niṣphalāḥ sarvā yathā-vidhy apy anuṣṭhitāḥ ||
(Hari-bhakti-vilāsa: 5.63–64)
“Purification of the elements which are existent in the form of the body by union with imperishable brahman—this is considered bhūta-śuddhi [lit., ‘purification of the elements’]. Without bhūta-śuddhi, an actor’s acts of japa, homa, and so forth, even all those performed according to rule, become fruitless.”
tam aṅkam ārūḍham apāyayat stanaṁ
sneha-snutaṁ sa-smitam īkṣatī mukham |
atṛptam utsṛjya javena sā yayāv
utsicyamāne payasi tv adhiśrite ||
sa jāta-kopaḥ sphuritāruṇādharaṁ
sandaśya dadbhir dadhi-mantha-bhājanam |
bhittvā mṛṣāśrur dṛṣad-aśmanā raho
jaghāsa haiyaṅgavam antaraṁ gataḥ ||
(Śrīmad Bhāgavatam: 10.9.5–6)
“Raised in her lap, she [i.e., Yaśodā] had him [i.e., Kṛṣṇa] drink from her breast, flowing [with milk] out of affection, as she beheld his smiling face, but when the milk on the fireplace was beginning to boil over, she put him down [although he was] unsatiated, and quickly went over [to attend to the milk on the fireplace]. Angered [by this] and biting his quivering reddish lips with his teeth, he [then] broke with a grindstone the pot [that Yaśodā had been using] for churning yoghurt, went inside [the house] with false tears [alt., non-false tears, in his eyes], and in a concealed place devoured the fresh butter [that Yaśodā had just churned].”
yadi vo’sti mayi prītiḥ ślāghyo’haṁ bhavatāṁ yadi |
tadātma-bandhu-sadṛśī buddhir vaḥ kriyatāṁ mayi ||
nāhaṁ devo na gandharvo na yakṣo na ca dānavaḥ |
ahaṁ vo bāndhavo jāto nātaś cintyam ato’nyathā ||
(Viṣṇu Purāṇa: 5.13.11–12; cited in Bhakti Sandarbha: 325)
“If you all have love (prīti) for me, and if you all [also] consider I am praiseworthy [i.e., a worthy object of reverence], then you all should [give up your awe and reverence of me and] foster the attitude in regard me that I am like the kinsmen (bandhu) of your very self (ātmā) [i.e., that I am one of your fellow cowherds, alt., that I am like the dear friend (bandhu) of your heart (ātmā)]. I am neither a deva, nor a gandharva, nor a yakṣa, nor a dānava. I have been born as your kinsmen (bāndhava—bandhu), and thus from now on I am not to be thought of otherwise [i.e., as anyone other than one of your fellow cowherds and kinsmen; I should not be thought of as any sort of devatā].”
bhagavat-kṛpā-parimala-pātra-bhūtasya śrīmato mahataḥ saṅga eva kāraṇam | … nirguṇāvasthāto’py adhikatvāt parama-nirguṇa eva | … saguṇe devādau tasya kṛpā vāstavī na bhavati, kintu śrīmat-prahlādādiṣv eveti pratipādanān mahatāṁ nirguṇatvābhivyaktyā tat-saṅgasyāpi nirguṇatvaṁ vyaktam |
(Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 6.14.1; 11.25.24; Bhakti Sandarbha: 134)
“The association of a beautiful great personage (mahat) who is a vessel of the fragrance of Bhagavān’s grace is the only cause [of realization of Bhagavān]. … Because of it being superior even to the nirguṇa state [i.e., the state of being free from the material guṇas], it [i.e., such association] is parama-nirguṇa [i.e., the supreme state beyond the material guṇas]. … His [i.e., Bhagavān’s] true grace does not exist in the devas and so forth, who are saguṇa, but the nirguṇatva [i.e., state of being nirguṇa] of even the association of great personages is manifested by the manifestation of their [own] nirguṇatva as a result of bestowal [of Bhagavān’s true grace] upon [such great personages as] Śrīmat Prahlāda and others.”
viṣamābhiniveśo yo nityānitye hitāhite |
jñeyaḥ sa buddhi-vibhraṁśaḥ samaṁ buddhir hi paśyati ||
viṣaya-pravaṇaṁ sattvaṁ dhṛti-bhraṁśān na śakyate |
niyantum ahitād arthād dhṛtir hi niyamātmikā ||
tattva-jñāne smṛtir yasya rajo-mohāvṛtātmanaḥ |
bhraśyate sa smṛti-bhraṁśaḥ smartavyaṁ hi smṛtau sthitam ||
dhī-dhṛti-smṛti-vibhraṣṭaḥ karma yat kurute’śubham |
prajñāparādhaṁ taṁ vidyāt sarva-doṣa-prakopaṇam || …
buddhyā viṣama-vijñānaṁ viṣamaṁ ca pravartanam |
prajñāparādhaṁ jānīyān manaso gocaraṁ hi tat ||
(Caraka-saṁhita: 4.1.99–102, 109)
“Incorrect determination of the impermanent in the permanent [as well as the permanent in the impermanent] and the unwholesome in the wholesome [as well as the unwholesome in the wholesome] is to be known as divergence of the intellect, since the intellect sees correctly [when it is not divergent]. As a result of divergence of the will, the mind inclined to objects of the senses is unable to be restrained from unwholesome objects, since will is possessed of restraint [when it is not divergent]. The memory of one whose mind is covered over by passion or delusion diverging from knowledge of existence is [called] divergence of the memory, since that which is to be remembered is present in one’s memory [when it is not divergent]. Know an unwholesome action aggravating to all the doṣas which one of deviated intellect, will, or memory performs to be prajñāparādha [i.e., a transgression of discrimination]. … Incorrect understanding with the intellect and incorrect conduct should be known as prajñāparādha [i.e., transgressions of discrimination], since they are within the scope of the mind.”
trividham eva karma prajñāparādha iti vyavasyet |
(Caraka-saṁhita: 1.11.41)
“Action (karma) of these three types [i.e., overuse, disuse, or misuse of the mind, speech, and body as categorized in two prior passages] should be regarded as prajñāparādha [i.e., a transgression of discernment].”
prajñāyā aparādhā asādhv-ācaraṇāni |
(Aruṇadatta’s Sarvāṅga-sundarā-ṭīkā on Aṣṭāṅga-hṛdaya-saṁhitā: 1.4.32)
“Transgressions of discernment (prajñāparādhas) are improper actions.”
kāya-vāṅ-māno-bhedena trividham apy ahitaṁ karma prajñāparādhaḥ |
(Hemādri’s Āyurveda-rasāyana-ṭīkā on Aṣṭāṅga-hṛdaya-saṁhitā: 1.4.32)
“Unwholesome action of three types as per the division of [action performed with] the body, speech, and mind is [called] a prajñāparādha [i.e., a transgression of discernment].”
dhī-dhṛti-smṛti-vibhraṁśaḥ samprāptiḥ kāla-karmaṇām |
asātmyārthāgamaś ceti jñātavyā duḥkha-hetavaḥ ||
(Caraka-saṁhita: 4.1.98)
“Divergence of the intellect, will, or memory [i.e., prajñāparādhas], the onset of a time period [e.g., a season], karma [i.e., the results of one‘s past actions], and contact with unwholesome objects of the senses are to be known as causes of suffering.”
