alaukika kṛṣṇa-līlā—divya-śakti tāra |
tarkera gocara nahe caritra yā̐hāra ||
(Caitanya-caritāmṛta: 3.19.103)
“Kṛṣṇa-līlā is otherworldly, and it possess divine śakti the acts of which are not within the scope of tarka.”
purāṇaṁ pañcarātraṁ ca vedāḥ pāśupatās tathā |
atipramāṇāny etāni na hantavyāni hetubhiḥ ||
(Yājñavalkya Ṛṣi; cited in Hari-bhakti-vilāsa: 12.421)
“Purāṇas, Pañcarātras, Vedas, and Pāśupatas—these are highly authoritative and should not be controverted with arguments.”
duṣkaraṁ parama-jñānaṁ tarkeṇātra vyavasyati |
śrutir dharma iti hy eke vadanti bahavo janāḥ |
na tv etat pratisūyāmi na hi sarvaṁ vidhīyate ||
(Mahābhārata: 8.49.48–49)
[Bhagavān Śrī Kṛṣṇa recounts to Arjuna a statement of Indra:] “Complete understanding [of dharma] is difficult to attain. In this regard [i.e., in regard to proper understanding of dharma] one ascertains it with reasoning. Many persons says, ‘Dharma is śruti.’ While I do not oppose this [i.e., this view], it is not applicable to everything.”
tarko’pratiṣṭhaḥ śrutayo vibhinnā
nāsāv ṛṣir yasya mataṁ na bhinnam |
dharmasya tattvaṁ nihitaṁ guhāyāṁ
mahājano yena gataḥ sa panthāḥ ||
(Mahābhārata: Vana-parva, 313.117; cited in Caitanya-caritāmṛta: 2.17.186, 2.25.57)
“Reasoning is inconclusive, the Śrutis are variegated, and one whose opinion is not distinctive is not a ṛṣi. The nature of dharma is [thus] hidden in secret. [Therefore,] That by which a mahājana has gone is the path.”
tat tu laukika-sad-bandhu-buddhyā prema bhayādi-jam |
vighnaṁ nirasya tad-gopa-gopī-dāsyepsayārjayet ||
(Bṛhad Bhāgavatāmṛta: 2.5.217)
“With desire for servitude to the gopas and gopīs and the mentality of a real, worldly friend [i.e., relating to Śrī Kṛṣṇa as one’s true and dear friend just as husbands, sons, and others are related to in worldly life], one should overcome the obstacles produced by fear and so forth [e.g., reverence, lack of faith, and shyness] and obtain that prema.”
mahāśakti-vilāsātmā bhāvo’cintya-svarūpa-bhāk |
raty-ākhyā ity ayaṁ yukto na hi tarkeṇa bādhitum |
(Bhakti-rasāmṛta-sindhu: 2.5.92)
“This bhāva, known as rati, by constitution an expression of the supreme potency [i.e., the hlādinī-śakti], and [thus] possessed of an inconceivable nature, is not fit to be assailed with argument.”
ithe tarka kari keho nā kara saṁśaya |
kṛṣṇera acintya-śakti ei-mata haya ||
(Caitanya-caritāmṛta: 1.17.305)
“No one should engage in argument and foster doubt in this regard. Kṛṣṇa’s inconceivable śakti is like this.”
acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet |
prakṛtibhyaḥ paraṁ yac ca tad acintyasya lakṣaṇam ||
(Mahābhārata: 6.5.12)
“Do not assess states of being which are verily inconceivable with tarka. That which is beyond the material elements is known as inconceivable.”
