śrī-kali-yuga-pāvana-sva-bhajana-vibhājana-prayojanāvatāra-śrī-śrī-bhagavat-kṛṣṇa-caitanya-deva … |
(Bhāgavata Sandarbha)
“Bhagavān Śrī Śrī Kṛṣṇa Caitanyadeva, the purifier of the [jīvas of] Kali-yuga, the avatāra whose purpose is distribution of his own service ….”
sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham |
mad-anyat te na jānanti nāhaṁ tebhyo manāg api ||
(Śrīmad Bhāgavatam: 9.4.68; cited in Paramātma Sandarbha: 93, Prīti Sandarbha: 65; Caitanya-caritāmṛta: 1.1.62)
[Viṣṇu to Durvāsā:] “Sādhus are my heart, and I am the sādhus’ heart. They do not know anyone other than me, and I do not know anyone other than them at all.”
ahaṁ bhakta-parādhīno hy asvatantra iva dvija |
sādhubhir grasta-hṛdayo bhaktair bhakta-jana-priyaḥ ||
(Śrīmad Bhāgavatam: 9.4.63; cited in Paramātma Sandarbha: 93, Kṛṣṇa Sandarbha: 177, Bhakti Sandarbha: 181, Prīti Sandarbha: 62, 122, 146)
[Viṣṇu to Durvāsā:] “O brāhmaṇa, I am completely controlled by my bhaktas. Indeed, it is as though I am not independent. My heart is captured by the sādhus, my bhaktas, as I hold my bhaktas dear [and so also those who belong to my bhaktas].”
bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo’smṛtiḥ |
tan-māyayāto budha ābhajet taṁ
bhaktyaikayeśaṁ guru-devatātmā ||
(Śrīmad Bhāgavatam: 11.2.37; cited in Tattva Sandarbha: 32; Paramātma Sandarbha: 47; Bhakti Sandarbha: 1, 59, 114; Prīti Sandarbha: 1; Caitanya-caritāmṛta: 2.20.116)
“Non-awareness, misapprehension, and fear because of absorption in a second shall occur by means of Īśa’s māyā for one who is averse to him. Therefore, a wise person, being one for whom the guru is the Devatā and the self (ātmā), should fully worship him [viz., Īśa, Bhagavān] with one-pointed bhakti.”
ātmā na devo na naro na tiryak sthāvaro na ca |
na deho nendriyaṁ naiva manaḥ prāṇo na nāpi dhīḥ ||
na jaḍo na vikārī ca jñāna-mātrātmako na ca |
svasmai svayaṁ-prakāśaḥ syād eka-rūpaḥ svarūpa-bhāk ||
cetano vyāpti-śīlaś ca cid-ānandātmakas tathā |
aham-arthaḥ prati-kṣetraṁ bhinno’ṇur nitya-nirmalaḥ ||
tathā jñātṛtva-kartṛtva-bhoktṛtva-nija-dharmakaḥ |
paramātmaika-śeṣatva-svabhāvaḥ sarvadā svataḥ ||
(Jāmātṛ Muni; cited in Paramātma Sandarbha: 19)
“The ātma is neither a deva, nor a human, nor an animal, nor a stationary being [i.e., plant, rock, etc.], nor the body, nor the senses, nor the mind, nor the prāṇa, nor the intellect, nor inert, nor transformable, nor of the nature of only awareness [i.e., nor lacking the capacity to know]. The ātma is self-luminous to its own self, of one form, situated in its own nature, conscious, pervasive [of the body], of the nature of consciousness (cit) and bliss (ānanda), the referent of ‘I’, distinct from every [other] field [i.e., entity], atomic, eternal, pure, endowed with its own knowership, doership, and perceivership, and always by its own nature a singular subsidiary of the Paramātmā.”
jñānāśrayo jñāna-guṇaś cetanaḥ prakṛteḥ paraḥ |
na jāto nirvikāraś ca eka-rūpaḥ svarūpa-bhāk ||
aṇur nityo vyāpti-śīlaś cid-ānandātmakas tathā |
aham artho’vyayaḥ kṣetrī bhinna-rūpaḥ sanātanaḥ ||
adāhyo’cchedya akledya aśoṣyo’kṣara eva ca |
evam ādi-guṇair yuktaḥ śeṣa-bhūtaḥ parasya vai ||
ma-kāreṇocyate jīvaḥ kṣetrajñaḥ paravān sadā |
dāsa-bhūto harer eva nānyasyaiva kadācana |
(Padma-purāṇa: Uttara-khaṇḍa, 226.34–37)
“The jīva is the bearer of awareness (jñāna), endowed with the quality of awareness, conscious, beyond material energy (prakṛti), unborn, untransformable, of one form, situated in its own nature, atomic, eternal, pervasive [of the body], of the nature of consciousness (cit) and bliss (ānanda), the referent of‘I’, undecaying, the bearer of the field [i.e., the body], of distinct form [i.e., an individual distinct from all others], never-ending, unburnable, indivisible, unmoistenable, undriable, imperishable, endowed with other attributes, by nature a subsidiary of the Paramātmā, referred to by the letter m [within Om], the knower of the field [i.e., the body] (kṣetrajñā), ever dependent, and a servant of Hari alone and never of anyone else.”
ātmā nityo’vyayaḥ śuddha ekaḥ kṣetra-jña āśrayaḥ |
avikriyaḥ sva-dṛg hetur vyāpako’saṅgy anāvṛtaḥ ||
etair dvādaśabhir vidvān ātmano lakṣaṇaiḥ paraiḥ |
ahaṁ mamety asad-bhāvaṁ dehādau mohajaṁ tyajet ||
(Śrīmad Bhāgavatam: 7.7.19–20; cited in Paramātma Sandarbha: 46)
“The ātmā is eternal [i.e. indestructible], undiminishing, pure, one [i.e., singular, not an aggregate like the body], the knower of the field [i.e., endowed with capacity for awareness], the shelter [i.e., the shelter of the senses and other faculties, such as the manas and buddhi], immutable, self-witnessing [i.e., self-luminous to its own self], the cause [i.e., the cause of the universe’s emanation], pervasive [i.e., pervasive of the body], unattached, and without any covering. By means of these twelve distinguishing characteristics of the ātmā, a learned person should give up the false notions of ‘I’ and ‘mine’ related to the body and so forth [i.e., the body’s paraphernalia], which are products of delusion.”
yadaivam etena viveka-hetinā
māyāmayāhaṅkaraṇātma-bandhanam |
chittvācyutātmānubhavo’vatiṣṭhate
tam āhur ātyantikam aṅga samplavam ||
(Śrīmad Bhāgavatam: 12.4.34; cited in Paramātma Sandarbha: 84)
“O King! When in this way the ātma’s [i.e., the self’s] bondage—the notion of ‘I’ constituted of māyā—is cut away with the sword of discernment and one is situated in unwavering experience of the Ātmā, then that is called absolute dissolution [i.e., mukti].”
