antaḥ kṛṣṇaṁ bahir gauraṁ darśitāṅgādi-vaibhavam |
kalau saṅkīrtanādyaiḥ smaḥ kṛṣṇa-caitanyam āśritāḥ ||
(Tattva Sandarbha: 2; cited in Śrī Caitanya-caritāmṛta: 1.3.80)
“Through saṅkīrtana and so forth in [the Age of] Kali, we have taken shelter in Kṛṣṇa Caitanya, who is internally Kṛṣṇa, externally golden, and manifest with the magnificence of his limbs and so forth [i.e., along with his sub-limbs, weapons, and associates].”
govindābhidham indirāśrita-padaṁ hastastha-ratnādivat
tattvaṁ tattva-vid-uttamau kṣiti-tale yau darśayāṁ cakratuḥ |
māyāvāda-mahāndhakāra-paṭalī-sat-puṣpavantau sadā
tau śrī-rūpa-sanātanau viracitāścaryau suvaryau stumaḥ ||
(Siddhānta-ratna: 1.4; Ṭīkā on Tattva Sandarbha: 1)
“The two foremost knowers of the Absolute
On the surface of the earth
Who have revealed the Absolute
Known as Govinda
Whose feet are the shelter of Indirā (Lakṣmī)
Like a jewel or otherwise present in their hands;
The illustrious sun and moon
Against the covering
Of the dense darkness of māyāvāda;
They who have [thus] performed [alt., composed] wonders
And are [thereby] most exalted—
We perpetually praise these two:
Śrī Rūpa and Śrī Sanātana.”
śrī-bhagavata eva sarva-hitopadeṣṭṛtvāt sarva-duḥkha-haratvāt raśmīnāṁ sūryavat sarveṣāṁ parama-svarūpatvāt sarvādhika-guṇa-śālitvāt parama-prema-yogatvam iti prayojanaṁ ca sthāpitam |
(Tattva Sandarbha: 45)
“Because of Śrī Bhagavān alone being supremely worthy of prema on account of [his] being (1) the benevolent advisor of all, (2) the remover of suffering for all, (3) the ultimate nature [i.e., Self] of all, like the sun [is] of [its] rays, and (4) the bearer of qualities superior to [those of] all, the prayojana [i.e., the supreme puruṣārtha, prema for Śrī Bhagavān] is also established.”
devo bhūtvā yajed devaṁ nādevo devam arcayet |
(Tantra-śāstra; cited in Tattva Sandarbha: 22, Bhagavat Sandarbha: 64, and Bhakti Sandarbha: 306)
“Becoming a deva, worship the deva. A non-deva cannot worship a deva.”
pitṛ-deva-manuṣyāṇāṁ vedaś cakṣus taveśvara |
śreyas tv anupalabdhe’rthe sādhya-sādhanayor api ||
(Śrīmad Bhāgavatam: 11.20.4; cited in Tattva Sandarbha: 11)
“O Lord, regarding an imperceptible object, as well as the goal and the means [pertaining to it], your Veda is the best eye for the forefathers, the devas, and human beings.”
madhura-madhuram etan maṅgalaṁ maṅgalānāṁ
sakala-nigama-vallī-sat-phalaṁ cit-svarūpam |
sakṛd api parigītaṁ śraddhayā helayā vā
bhṛgu-vara nara-mātraṁ tārayet kṛṣṇa-nāma ||
(Skanda Purāṇa; cited in Hari-bhakti-vilāsa: 11.451; Tattva Sandarbha: 15; Bhagavat Sandarbha: 35; Bhakti Sandarbha: 172)
“O best of the Bhṛgus, the name of Kṛṣṇa, the sweetest of the sweet, the most auspicious of the auspicious, the eternal [alt., true] spiritual fruit of the vine of all the Nigamas [i.e., Vedas], can deliver any human being when chanted even once, faithfully or negligently.”
yasya brahmeti saṁjñāṁ kvacid api nigame yāti cin-mātra-sattāpy
aṁśo yasyāṁśakaiḥ svair vibhavati vaśayann eva māyāṁ pumāṁś ca |
ekaṁ yasyaiva rūpaṁ vilasati parama-vyomni nārāyaṇākhyaṁ
sa śrī-kṛṣṇo vidhattāṁ svayam iha bhagavān prema tat-pāda-bhājām ||
(Tattva Sandarbha: 8)
“He whose existence purely as consciousness is called Brahman in parts of the Vedas, whose expansion the Puruṣa [i.e., Mahāviṣṇu] controls māyā [i.e., the material energy] and manifests as his own sub-expansions, and whose particular form known as Nārāyaṇa enjoys in Paravyoma [lit., ‘the higher sky,’ i.e., the spiritual world]—may [he,] Śrī Kṛṣṇa, Svayaṁ Bhagavān, bestow prema upon the servants of his feet here [i.e., in this world].”
muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ |
(Śrīmad Bhāgavatam: 2.10.6)
“Mukti is fixity in natural form (svarūpa) after having given up contrary form.”
yaḥ śrī-kṛṣṇa-padāmbhoja-bhajanaikābhilāṣavān |
tenaiva dṛśyatām etad anyasmai śapatho’rpitaḥ ||
(Tattva Sandarbha: 6)
“This [treatise, viz., Bhāgavata Sandarbha] is meant to be studied only by one whose sole aspiration is worship of the lotus feet of Śrī Kṛṣṇa. A curse [i.e., a prohibition on studying it] is cast upon anyone else.”
anuṣṭhānaṁ hy upadeśāpekṣaṁ, prema tu tat-prasādāpekṣam iti |
(Tattva Sandarbha: 46)
“Practice [i.e., sādhana-bhakti] is dependent on instruction, but prema [i.e., prema-bhakti] is dependent on his [i.e., Bhagavān’s] grace.”
