Durgama-saṅgamanī-ṭīkā – Page 3

evaṁ-vrataḥ sva-priya-nāma-kīrtyā

evaṁ-vrataḥ sva-priya-nāma-kīrtyā
jātānurāgo druta-citta uccaiḥ |
hasaty atho roditi rauti gāyaty
unmādavan nṛtyati loka-bāhyaḥ ||
(Śrīmad Bhāgavatam: 11.2.40; cited in Hari-bhakti-vilāsa: 11.641; Bhakti-rasāmṛta-sindhu: 1.4.6 Bhakti Sandarbha: 188, 263; Caitanya-caritāmṛta: 1.7.94, 2.9.260, 2.23.41, 2.25.141, 3.3.179)

“One whose rite is so, in whom anurāga [i.e., prema] has manifest by chanting the name of one’s Beloved, and who is [thus] of melted heart, loudly laughs, cries, shouts, sings, and dances as though mad, oblivious to society.”

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vyāmohāya carācarasya jagatas te te purāṇāgamās

vyāmohāya carācarasya jagatas te te purāṇāgamās
tāṁ tām eva hi devatāṁ paramikāṁ jalpantu kalpāvadhi |
siddhānte punar eka eva bhagavān viṣṇuḥ samastāgama-
vyāpāreṣu vivecana-vyatikaraṁ nīteṣu niścīyate ||
(Padma Purāṇa: 5.97.27; cited in Hari-bhakti-vilāsa: 1.107; Bhakti-rasāmṛta-sindhu: 2.4.142; Laghu-bhāgavatāmṛta: 1.2.53; Caitanya-caritāmṛta: 2.20.142)

“Let the various Purāṇas and Āgamas chatter about the [supposed] supremacy of various devatās for the sake of deluding the world of moving and stationary beings to the end of the kalpa. When, however, the expressions of all the Āgamas are brought into conjoint examination, then, in accord with their siddhānta, one alone, Bhagavān Viṣṇu, is ascertained [to be supreme].”

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nāsac-chāstreṣu sajjeta nopajīveta jīvikām

nāsac-chāstreṣu sajjeta nopajīveta jīvikām |
vādavādāṁs tyajet tarkān pakṣaṁ kañca na saṁśrayet ||
na śiṣyān anubadhnīta granthān naivābhyased bahūn |
na vyākhyām upayuñjīta nārambhān ārabhet kvacit ||
(Śrīmad Bhāgavatam: 7.13.7–8; cited in Bhakti-rasāmṛta-sindhu: 1.2.113)

“[Śrī Nārada to Śrī Yudhiṣṭhira regarding rules for a sannyāsī:] One should not foster attachment to texts related to the unreal (asat-śāstra), one should not subsist on a vocation, one should avoid arguments based on assertions regarding propositions, and one should not take any particular side [in such arguments]. One should not be followed by [many] disciples, one should not study many texts, one should not engage in teaching [many texts], and one should never start undertakings.”

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martyo yadā tyakta-samasta-karmā

martyo yadā tyakta-samasta-karmā
niveditātmā vicikīrṣito me |
tadāmṛtatvaṁ pratipadyamāno
mayātma-bhūyāya ca kalpate vai ||
(Śrīmad Bhāgavatam: 11.29.34; cited in Hari-bhakti-vilāsa: 8.421; Bhakti-rasāmṛta-sindhu: 1.2.194; Bhakti Sandarbha: 309; Prīti Sandarbha: 13; Caitanya-caritāmṛta: 2.22.103; Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 5.12.11)

“When a mortal becomes one who has forsaken all karmas and offered the self to me, then he becomes distinctly desirous to act, attains immortality, and verily becomes fit for becoming of selfsame nature with me.”

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kathayasva mahābhāga yathāham akhilātmani

kathayasva mahābhāga yathāham akhilātmani |
kṛṣṇe niveśya niḥsaṅgaṁ manas tyakṣye kalevaram ||
śṛṇvataḥ śraddhayā nityaṁ gṛṇataś ca svaceṣṭitam |
kālena nātidīrgheṇa bhagavān viśate hṛdi ||
praviṣṭaḥ karṇa-randhreṇa svānāṁ bhāva-saroruham |
dhunoti śamalaṁ kṛṣṇaḥ salilasya yathā śarat ||
dhautātmā puruṣaḥ kṛṣṇa-pāda-mūlaṁ na muñcati |
mukta-sarva-parikleśaḥ pānthaḥ sva-śaraṇaṁ yathā ||
(Śrīmad Bhāgavatam: 2.8.3–6; cited in Bhakti Sandarbha: 268; Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.36)

“[Parīkṣit Mahārāja to Śukadeva Gosvāmī:] O you of great fortune, please speak so that I shall give up the body absorbing the mind free from attachment in Śrī Kṛṣṇa, the Self of all. Within not a very long time, Bhagavān enters the heart of one who hears and speaks about his own activities continuously with śraddhā. Having entered through the holes of the ears into the lotus of the bhāva of those who are his own, Kṛṣṇa cleanses away contamination [of the heart] just as the autumn [cleans away contamination] of water. A person of cleansed heart does not leave the base of Kṛṣṇa’s feet just as a traveller by whom all hardship has been given up does not leave his own home [after having returned there].”

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etan nirvidyamānānām icchatām akuto-bhayam

etan nirvidyamānānām icchatām akuto-bhayam |
yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanam ||
(Śrīmad Bhāgavatam: 2.1.11; cited in Hari-bhakti-vilāsa: 11.414; Bhakti-rasāmṛta-sindhu: 1.2.230; Bhakti Sandarbha: 115, 198, 265, 275)

“O King, this anukīrtana of Hari’s name, wherein there is no fear from anywhere, is enjoined for the indifferent, the desirous, and the yogīs.”

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nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ

nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ |
pūrṇaḥ śuddho nitya-mukto’bhinnatvān nāma-nāminoḥ ||
(Padma Purāṇa; cited in Hari-bhakti-vilāsa: 11.503; Bhakti-rasāmṛta-sindhu: 1.2.233; Bhagavat Sandarbha: 47; Caitanya-caritāmṛta: 2.17.133)

“[Translated according to the interpretation of Śrī Sanātana Gosvāmīpāda:] The name is a thought-jewel, Kṛṣṇa [himself], an embodiment of consciousness and rasa, complete, pure, and eternally liberated, because of the name and the bearer of the name being non-different.”

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naikātmatāṁ me spṛhayanti kecin

naikātmatāṁ me spṛhayanti kecin
mat-pāda-sevābhiratā mad-īhāḥ |
ye’nyonyato bhāgavatāḥ prasajya
sabhājayante mama pauruṣāṇi ||
(Śrīmad Bhāgavatam: 3.25.34; cited in Hari-bhakti-vilāsa: 10.440; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.43 ; Bhakti-rasāmṛta-sindhu: 1.2.27; Bhakti Sandarbha: 340; Prīti Sandarbha: 21, 51, 73)

“Some bhāgavatas, who are deeply engaged in service to my feet, whose actions are for me, and who devoutly honor my feats, do not covet oneness with me.”

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yāvatā syāt sva-nirvāhaḥ svīkuryāt tāvad artha-vit

yāvatā syāt sva-nirvāhaḥ svīkuryāt tāvad artha-vit |
ādhikye nyūnatāyāṁ ca cyavate paramārthataḥ ||
(Nāradīya Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 1.2.108)

“One who is sagacious [lit., ‘a knower of utility’] should accept as much as shall be supportive for oneself. One becomes deviated from the ultimate goal as a result of excess and deficiency.”

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svalpāpi rucir eva syād bhakti-tattvāvabodhikā

svalpāpi rucir eva syād bhakti-tattvāvabodhikā |
yuktis tu kevalā naiva yad asyā apratiṣṭhatā ||
(Bhakti-rasāmṛta-sindhu: 1.1.45)

“Even just a little ruci [i.e., ‘taste’] shall be an illuminator of the nature of bhakti. Pure reasoning, however, is certainly not, because of its inconclusiveness.”

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