Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa

satāṁ prasaṅgān mama vīrya-saṁvido

satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ |
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati ||
(Śrīmad Bhāgavatam: 3.25.25; cited in Hari-bhakti-vilāsa: 10.273; Bhakti-rasāmṛta-sindhu: 1.3.12; Tattva Sandarbha: 33; Bhakti Sandarbha: 11, 172, 202, 340; Caitanya-caritāmṛta: 1.1.60, 2.22.83, 2.23.16)

“As a result of extensive association with sādhus, discussions [of me] become full perceptions of my potency and elixirs for the heart and the ears. By cherishing them, swiftly śraddhā, rati (bhāva), and bhakti (prema) to I who am the path to liberation will manifest in succession.”

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tulayāma lavenāpi na svargaṁ nāpunar-bhavam

tulayāma lavenāpi na svargaṁ nāpunar-bhavam |
bhagavat-saṅgi-saṅgasya martyānāṁ kim utāśiṣaḥ ||
(Śrīmad Bhāgavatam: 1.18.13 and 4.30.34; cited in Hari-bhakti-vilāsa: 10.284, Bhakti-rasāmṛta-sindhu: 1.2.228; Bhakti Sandarbha: 134, 247; Prīti Sandarbha: 31, 112)

[The sages at Naimiṣāraṇya to Sūta Gosvāmī and the Pracetās to Bhagavān:] “We cannot equate Svarga or non-repetition of birth, much less benedictions had by human beings, with even an instant of association with those who are attached to Bhagavān.”

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matir na kṛṣṇe parataḥ svato vā

matir na kṛṣṇe parataḥ svato vā
mitho’bhipadyeta gṛha-vratānām |
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām ||
na te viduḥ svārtha-gatiṁ hi viṣṇuṁ
durāśayā ye bahir-artha-māninaḥ |
andhā yathāndhair upanīyamānās
te’pīśa-tantryām uru-dāmni baddhāḥ ||
naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ |
mahīyasāṁ pāda-rajo-’bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat ||
(Śrīmad Bhāgavatam: 7.5.30–32)

“[Śrī Prahlāda to Hiraṇyakaśipu:] Inclination towards Kṛṣṇa cannot arise on account of another, on its own, or on account of both [i.e., on its own and on account of another] for those intent upon household life, who have entered darkness because of uncontrolled senses and whose chewing is [only] of the chewed [therein] again and again. They, of debased mind, who honor only those whose aim is in the external, certainly do not understand Viṣṇu, he who is the object to be reached [only] for those whose aim is related to the Self. They also become bound by the strong strands of Īśa’s cord like the blind being led by the blind. Their inclination, the need of which is the cessation of the insubstantial, does not touch the feet of he of great stride [i.e., Bhagavān] so long as one shall not accept a bath in the foot-dust of the divested—the great ones.”

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sādhavaḥ śāstrānuvartinaḥ

sādhavaḥ śāstrānuvartinaḥ |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 3.25.21; Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.17 in reference to Śrīmad Bhāgavatam: 5.5.2)

“Sādhus are [defined as] followers of śāstra.”

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nāmāparādha-yuktānāṁ nāmāny eva haranty agham

nāmāparādha-yuktānāṁ nāmāny eva haranty agham |
aviśrānti-prayuktāni tāny evārthakarāṇi ca ||
(Padma Purāṇa: 3.48.23 or 4.25.23; cited in Hari-bhakti-vilāsa: 11.526; Bhakti Sandarbha: 265)

“The names [of Hari] certainly destroy the sins of those who have committed offense to the name; uttered incessantly, they are certainly effective.”

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nāmaikaṁ yasya vāci smaraṇa-patha-gataṁ śrotra-mūlaṁ gataṁ vā

nāmaikaṁ yasya vāci smaraṇa-patha-gataṁ śrotra-mūlaṁ gataṁ vā
śuddhaṁ vāśuddha-varṇaṁ vyavahita-rahitaṁ tārayaty eva satyam |
tac ced deha-draviṇa-janatā-lobha-pāṣaṇḍa-madhye
nikṣiptaṁ syān na phala-janakaṁ śīghram evātra vipra ||
(Padma Purāṇa: 3.48.24 or 4.25.24; cited in Hari-bhakti-vilāsa: 11.527; Bhakti Sandarbha: 153, 265; Caitanya-caritāmṛta: 3.3.60)

“Be it with proper or improper [pronunciation of] syllables, one name [of Bhagavān] without separation [alt., or even with separation of its syllables] which has entered one’s speech, path of remembrance, or the base of the ears certainly delivers [a living being]. This is certainly true. If that [i.e., the name of Bhagavān] should be cast down among those who are heretical out of greed related to the body, wealth, or people, [however,] O brāhmaṇa, it certainly does not become fruitful quickly here.”

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sā hānis tan mahac chidraṁ sa mohaḥ sa ca vibhramaḥ

sā hānis tan mahac chidraṁ sa mohaḥ sa ca vibhramaḥ |
yan muhūrtaṁ kṣaṇaṁ vāpi vāsudevaṁ na kīrtayet ||
(Kātyāyana Saṁhitā; cited in Hari-bhakti-vilāsa: 11.508; Bhakti Sandarbha: 115; Sarva-samvādinī on Bhagavat Sandarbha, Durgama-saṅgaminī to Bhakti-rasāmṛta-sindhu: 1.2.247; Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 2.9.35)

“That moment or even instant in which Vāsudeva is not praised is a loss, a great fault, a delusion, and a fiasco.”

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deva-drohād guru-drohaḥ koṭi-koṭi-guṇādhikaḥ

deva-drohād guru-drohaḥ koṭi-koṭi-guṇādhikaḥ |
jñānāpavādo nāstikyaṁ tasmād koṭi-guṇādhikam ||
(Kūrma Purāṇa; cited in Hari-bhakti-vilāsa: 11.751; Bhakti Sandarbha: 265)

“Offence to guru is tens of millions of times worse than offence to the Deity. But denial of knowledge and disbelief are ten millions times worse than that [i.e., than offence to guru].”

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yo vakti nyāya-rahitam anyāyena śṛṇoti yaḥ

yo vakti nyāya-rahitam anyāyena śṛṇoti yaḥ |
tāv ubhau narakaṁ ghoraṁ vrajataḥ kālam akṣayam ||
(Nārada Pañcarātra; cited in Hari-bhakti-vilāsa: 1.101; Bhakti Sandarbha: 238)

“Both one who speaks devoid of rule [i.e., instructs things that are contrary to the intent of the śāstra] and one who listens devoid of rule [i.e., follows things that are contrary to the intent of the śāstra] proceed to a dark hell for unlimited time.”

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