Caitanya-caritāmṛta

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.”

Read on →

bhavāpavargo bhramato yadā bhavej

bhavāpavargo bhramato yadā bhavej
janasya tarhy acyuta sat-samāgamaḥ |
sat-saṅgamo yarhi tadaiva sad-gatau
parāvareśe tvayi jāyate matiḥ ||
(Śrīmad Bhāgavatam: 10.51.53; cited in Hari-bhakti-vilāsa: 10.256; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.14; Bhakti Sandarbha: 179; Caitanya-caritāmṛta: 2.22.46, 84)

“When the cessation of worldly existence shall come about for a a wandering person, then, O Acyuta, association with the sat shall come about, and when association with the sat shall come about, only then does inclination manifest towards you, [who are] the Shelter of the sat [alt., whose shelter is the sat] and the Master of the higher and the lower.’”

Read on →

arcāyām eva haraye pūjāṁ yaḥ śraddhayehate

arcāyām eva haraye pūjāṁ yaḥ śraddhayehate |
na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ ||
(Śrīmad Bhāgavatam: 11.2.47; cited in Hari-bhakti-vilāsa: 10.26, 10.76; Bhakti Sandarbha: 190; Śrī Caitanya-caritāmṛta: 2.22.74)

“One who with śraddhā performs worship of Hari only in a deity and not in his bhaktas or in others is considered a beginning bhakta.”

Read on →

īśvare tad-adhīneṣu bāliśeṣu dviṣatsu ca

īśvare tad-adhīneṣu bāliśeṣu dviṣatsu ca |
prema-maitrī-kṛpopekṣā yaḥ karoti sa madhyamaḥ ||
(Śrīmad Bhāgavatam: 11.2.46; cited in Hari-bhakti-vilāsa: 10.25, 10.75; Bhakti Sandarbha: 189; Śrī Caitanya-caritāmṛta: 2.22.73)

“One who fosters prema, friendship, grace, and disregard [respectively] in relation to Īśvara, his dependents, the unwise, and the inimical is an intermediate [bhāgavata].”

Read on →

naiṣkarmyam apy acyuta-bhāva-varjitaṁ

naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam |
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam ||
(Śrīmad Bhāgavatam: 1.5.12; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.554; Bhagavat Sandarbha: 70, Bhakti Sandarbha: 3, 5, 23, 115, 116, 217; Caitanya-caritāmṛta: 2.22.19)

“[Śrī Nārada to Śrī Vyāsa:] Even untainting jñāna of Brahman (naiṣkarmya) [when] devoid of bhāva for Acyuta does not shine greatly [i.e., does not lead to direct experience of Brahman], so how much less so does ever-inauspicious karma not offered to Īśvara, even which [i.e., when it] is causeless?”

Read on →

karuṇā-nikuramba-komale

karuṇā-nikuramba-komale
madhuraiśvarya-viśeṣa-śālini |
jayati vraja-rāja-nandane
na hi cintā-kaṇikābhyudeti naḥ ||
(Caitanya-caritāmṛta: 2.21.45)

“Since the Son of Vraja’s king, who is tender by virtue of his abundance of compassion and replete with a special form of sweet (madhura) aiśvarya, remains triumphant, not even a trace of worry arises in us.”

Read on →

tasmād bhārata sarvātmā bhagavān īśvaro hariḥ

tasmād bhārata sarvātmā bhagavān īśvaro hariḥ |
śrotavyaḥ kīrtitavyaś ca smartavyaś cechatābhayam ||
(Śrīmad Bhāgavatam: 2.1.5; cited in Bhakti-rasāmṛta-sindhu: 1.2.7; Bhakti Sandarbha: 25, 125; Caitanya-caritāmṛta: 2.22.110)

“[Śukadeva Gosvāmī to Mahārāja Parīkṣit:] O descendant of Bharata! The Self of all, Bhagavān, Īśvara, Hari, is to be heard about, to be praised, and to be remembered by one desirous of fearlessness.”

Read on →

ādi-purāṇe ca śrīmad-arjuna-vākyaṁ

ādi-purāṇe ca śrīmad-arjuna-vākyaṁ—
trailokye bhagavad-bhaktāḥ ke tvāṁ jānanti marmaṇi |
keṣu vā tvaṁ sadā tuṣṭaḥ keṣu prema tavātulam ||
śrī-bhagavad-vākyaṁ—
na tathā me priyatamo brahmā rudraś ca pārthiva |
na ca lakṣmīr na cātmā ca yathā gopī-jano mama ||
bhaktā mamānuraktāś ca kati santi na bhū-tale |
kintu gopī-janaḥ prāṇādhika-priyatamo mama ||
na māṁ jānanti munayo yoginaś ca parantapa |
na ca rudrādayo devā yathā gopyo vidanti mām ||
na tapobhir na vedaiś ca nācārair na ca vidyayā |
vaśo’smi kevalaṁ premṇā pramāṇaṁ tatra gopikāḥ ||
man-māhātmyaṁ mat-saparyāṁ mac-chraddhāṁ man-manogatam |
jānanti gopikāḥ pārtha nānye jānanti marmaṇi ||
nijāṅgam api yā gopyo mameti samupāsate |
tābhyaḥ paraṁ na me pārtha nigūḍha-prema-bhājanam ||
(Ādi Purāṇa; cited in Laghu Bhāgavatāmṛta: 2.1.34–40; Caitanya-caritāmṛta: 1.4.184, 213)

“Also a statement of Śrīmad Arjuna [to Śrī Kṛṣṇa] in Ādi Purāṇa: ‘Which bhaktas of Bhagavān throughout the three worlds know you in truth? With whom are you always pleased? For whom do you have unparalleled prema? The reply of Śrī Bhagavān: ‘O royal, neither Brahmā, nor Rudra, nor Lakṣmī, nor myself are so beloved to me as the gopīs. How many devoted bhaktas do I have on the surface of the earth? [So many.] The gopīs, however, are beloved to me more so than [even] my life [so, it goes without saying they are more dear to me than all my other bhaktas]. The sages and yogīs do not know me, O tormenter of enemies. Not even Rudra or any of the other devas know me as the gopīs do. I am not captivated by austerities, by [study of] the Vedas, by observances of conduct, or by knowledge. [Rather, I am captivated] Only by prema. The gopīs are the evidence (pramāṇa) of this. The gopīs know my greatness, my service, my desire, and my intent. O Pārtha, no one else knows [these] in truth. O Pārtha, there are no greater vessels of highly confidential prema for me than the gopīs, who care even for their own bodies as my own [i.e., they care for their own bodies only because they consider them instruments for my service].”

Read on →

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.”

Read on →

alaukika-līlā prabhura alaukika-rīti

alaukika-līlā prabhura alaukika-rīti |
śunileo bhāgya-hīnera nā haya pratīti ||
(Śrī Caitanya-caritāmṛta: 2.18.225)

“Prabhu’s līlā is extraordinary, and [his] manner is extraordinary. Even when they hear [of it, however], the unfortunate do not believe.”

Read on →

Scroll to Top