Kṛṣṇa Sandarbha

tatra prakaṭa-līlā-gata-bhāvasya viraha-saṁyogādi-līlā-vaicitrī-bhara-vāhitvena

tatra prakaṭa-līlā-gata-bhāvasya viraha-saṁyogādi-līlā-vaicitrī-bhara-vāhitvena balavattaratvāt ubhaya-līlaikībhāvānantaram api tanmayas teṣām abhimāno’nuvartata eva | 
(Kṛṣṇa Sandarbha: 182)

“In this regard, because the bhāva present in prakaṭa-līlā is more powerful [than the bhāva in aprakaṭa-līlā] on account of its being a flow of an abundance of the wonderfulness of līlās of separation, union, and so forth, even after both līlās [merge and] become one, their [i.e., Kṛṣṇa’s associates’] mentality [i.e., sense of self and relationship to Kṛṣṇa] based on this [prakaṭa-līlā] indeed follows [i.e., remains predominant within them even after they merge into the aprakaṭa-līlā].”

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phullendīvara-kāntim indu-vadanaṁ barhāvataṁsa-priyaṁ

phullendīvara-kāntim indu-vadanaṁ barhāvataṁsa-priyaṁ
śrīvatsāṅkam udāra-kaustubha-dharaṁ pītāmbaraṁ sundaram |
gopīnāṃ nayanotpalārcita-tanuṁ go-gopa-saṅghāvṛtaṁ
govindaṁ kala-veṇu-vādana-paraṁ divyāṅgabhūṣaṁ bhaje||
(Śāradākāra; cited in Hari-bhakti-vilāsa: 1.3.114; Padyāvalī: 46; Kṛṣṇa Sandarbha: 106; Gaura-govindārcana-paddhati: 142)

“Blossoming blue-lotus luster,

A moon face,
A dear peacock-feather crest [atop his crown],
Marked with the śrīvatsa,
Wearing the charming Kaustubha,
Clad in yellow garments,
Charming,
His figure worshipped by the water lilies of the gopīs’ eyes,
Surrounded by a drove of cows and cowherds,
Sublime softly playing the flute,
Replete divine body ornaments,
I meditate on Govinda [in this way].”

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asyāvatāreṣu gaṇanā tu svayaṁ bhagavān apy asau svarūpa-stha

asyāvatāreṣu gaṇanā tu svayaṁ bhagavān apy asau svarūpa-stha eva nija-parijana-vṛndānām ānanda-viśeṣa-camatkārāya kim api mādhuryaṁ nija-janmādi-līlayā puṣṇan, kadācit sakala-loka-dṛśyo bhavatīty apekṣayaivety āyātam |
(Kṛṣṇa Sandarbha: 28.3)

“His [i.e., Kṛṣṇa’s] being listed among the avatāras [i.e., the general list of avatāras given in the third chapter of the First Canto of Śrīmad Bhāgavatam] even though he is Svayaṁ Bhagavān is because he, ever-situated in his svarūpa (intrinsic nature), sometimes becomes visible to all beings [i.e., the world at large] and exhibits some special mādhurya through the līlā of his own birth, etc. so as to bestow an astonishing form of bliss upon his personal associates.”

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nityo nityānāṁ cetanaś cetanānām 

nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān |
taṁ pīṭhagaṁ ye’nubhajanti dhīrās
teṣāṁ sukhaṁ śāśvataṁ netareṣām ||
(Gopāla Tāpanī Upaniṣad: 1.20; cited in Kṛṣṇa Sandarbha 106)

“The Eternal among eternals, the Conscious Being among conscious beings, although one, fulfills the desires of the multitudes. The joy [i.e., siddhi, attainment] of the resolute who worship him situated at the [yoga-] pītha is ever-lasting; that of others is not.”

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śucitvam atra tad-ananya-vṛttitvam

śucitvam atra tad-ananya-vṛttitvam |
(Kṛṣṇa Sandarbha: 106)

“Purity (śucitvam) in this regard [i.e., on the part of a bhakta] is the state of having a vṛtti [i.e., conduct, alt., mode of being, mentality] exclusively related to him [i.e., Bhagavān, and thus being free from any inclination and activity unrelated to Bhagavān].”

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śamo man-niṣṭhatā buddher

śamo man-niṣṭhatā buddher |
(Śrīmad Bhāgavatam: 11.19.36; cited in Kṛṣṇa Sandarbha: 67, 82; Prīti Sandarbha: 35, 84, 110; Caitanya-caritāmṛta: 2.19.211)

“Equanimity is fixity of the intellect in me [i.e., Bhagavān, and not merely peacefulness (śānti)].”

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aho bakī yaṁ stana-kāla-kūṭaṁ

aho bakī yaṁ stana-kāla-kūṭaṁ
jighāṁsayāpāyayad apy asādhvī |
lebhe gatiṁ dhātry-ucitāṁ tato’nyaṁ
kaṁ vā dayāluṁ śaraṇaṁ vrajema ||
(Śrīmad Bhāgavatam: 3.2.23; cited in Hari-bhakti-vilāsa: 11.679; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 1.5.29, 2.5.106; Kṛṣṇa Sandarbha: 103; Bhakti Sandarbha: 337; Caitanya-caritāmṛta: 2.22.98)

“Aho! In what compassionate person could we possibly take shelter other than he whom Bakī [i.e., Pūtanā] fed lethal poison on her breast with the intent to kill [him] and [yet still], although she was wicked, attained a position appropriate for a nurse?”

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svakīyaḥ paramānanda-śakti-vṛtti

svakīyaḥ paramānanda-śakti-vṛtti-viśeṣodaya-rūpa-prema-viśeṣa-svarūpo yaḥ kāmas … |
(Kṛṣṇa Sandarbha: 183)

“Kāma, which is of the nature of a special type of prema in the form of a manifestation of a special functional capacity (vṛtti) of his [i.e., Bhagavān’s] own potency (śakti) of supreme bliss ….”

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tad evaṁ tad-dhāmnām upary-adhaḥ

tad evaṁ tad-dhāmnām upary-adhaḥ prakāśa-mātratvenobhaya-vidhatvaṁ prasaktam | vastutas tu śrī-bhagavan-nityādhiṣṭhānatvena tac-chrī-vigrahavad ubhayatra prakāśāvirodhāt, samāna-guṇa-nāma-rūpatvenāmnātatvāt, lāghavāc ca, eka-vidhatvam eva mantavyam |
(Kṛṣṇa Sandarbha 106.8)

“ln this way, only because of his [i.e., Bhagavān’s] dhāmas being manifest above and below [i.e., in Vaikuṇṭha and in the midst of prakṛti] are they described as being of both types [i.e., as being of two different varieties and not simply one]. In reality, however, as these dhāmas are Śrī Bhagavān’s eternal residence [i.e., his invariable locus of being], they are to be understood as being of only one type (1) because like his divine form there is no contradiction in their being manifest in both places [i.e., simultaneously above in Vaikunṭha and below in the midst of prakṛti], (2) because they are said to have the same qualities, names, and forms, and (3) because of conciseness [in conception].”

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