sarvārtha-śakti-yuktasya deva-devasya cakriṇaḥ |
yac cābhirucitaṁ nāma tat sarvārtheṣu yojayet ||
(Brahmāṇḍa Purāṇa; cited in Hari-bhakti-vilāsa: 11.401)
“One should meditate on that name of the Wielder of the cakra, the Deva of devas endowed with the śakti of all objects, which is also liked [by oneself, i.e., for which one feels a specific taste] for the sake of [attaining] all objects.”
sarvārtha-śakti-yuktasya deva-devasya cakriṇaḥ |
yathābhirocate nāma tat sarvārtheṣu kīrtayet ||
(Viṣṇu-dharmottara; cited in Hari-bhakti-vilāsa: 11.304)
“One should chant that name of the Wielder of the cakra, the Deva of devas endowed with the śakti of all objects, as one likes [i.e., as per the specific taste one feels for a particular name] for the sake of [attaining] all objects.”
mantrās tu kṛṣṇa-devasya sākṣād bhagavato hareḥ |
sarvāvatāra-bījasya sarvato vīryavattamāḥ ||
tatrāpi bhagavattāṁ svāṁ tanvato gopa-līlayā |
tasya śreṣṭhatamā mantrās teṣv apy aṣṭādaśākṣaraḥ ||
(Hari-bhakti-vilāsa: 1.155, 159)
“Mantras of Kṛṣṇadeva, that is, Bhagavān Hari himself, he who is the source of all avatāras, however, are the most potent of all. … Therein, furthermore, the mantras related to him spreading his own Bhagavattā [i.e., nature of Bhagavān] by means of [his] līlā as a cowherd are the best of all, and even among those, the eighteen-syllable [mantra, i.e., the Gopāla-mantra, is the very best of all].”
prāṇa-prayāṇa-pātheyaṁ saṁsāra-vyādhi-bheṣajam |
duḥkha-śoka-paritrāṇaṁ harir ity akṣara-dvayam ||
(Bhārata-vibhāga; cited in Hari-bhakti-vilāsa: 11.423)
“The two syllables Ha-ri are the provisions for the departure of the prāṇa [from the body], the remedy for the disease of saṁsāra, and deliverance from suffering and sorrow.”
śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye |
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām ||
(Śrīmad Bhāgavatam: 10.14.4; cited in Hari-bhakti-vilāsa: 11.608; Bhagavat Sandarbha: 95; Bhakti Sandarbha: 5, 67, 71, 105, 176; Caitanya-caritāmṛta: 2.22.22, 2.24.170, 2.25.31)
“O Lord, for those who abandon [the path of] bhakti to you, that from which there is a flow of auspiciousnesses [alt., that which is the path to auspiciousness], and struggle to attain awareness of oneness, only this hardship remains and nothing else, as is the case for those who thresh thick chaff.”
caitanya-devaṁ taṁ vande yasya nāma-samāśrayāt |
prāpnuyād adhikāritvaṁ sarvatrānadhikāry api ||
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.510)
“I offer obeisance to him, Caitanyadeva, as a result of full shelter in whose name even one who is devoid of eligibility in all respects can attain eligibility.”
sadā droha-paro yas tu saj-janānāṁ mahī-tale |
jāyate pāvano dhanyo harer nāmānukīrtanāt ||
(Laghu-bhāgavata; cited in Hari-bhakti-vilāsa: 11.340)
“[Even] One who is constantly malicious towards virtuous people becomes purified [alt., purifying] and fortunate as a result of continuous chanting of Hari’s name.”
sāṅketyaṁ pārihāsyaṁ vā stobhaṁ helanam eva vā |
vaikuṇṭha-nāma-grahaṇam aśeṣāgha-haraṁ viduḥ ||
patitaḥ skhalito bhagnaḥ sandaṣṭas tapta āhataḥ |
harir ity avaśenāha pumān nārhati yātanāḥ ||
(Śrīmad Bhāgavatam: 6.2.14–15)
“[The emissaries of Viṣnu to the emissaries of Yama:] Whether as a designation, a joke, an interposition, or indeed a disrespect [alt., or just an act of ease], know an utterance of the name of Vaikuṇṭha [i.e., of Śrī Bhagavān] to be a remover of all sins. Having fallen, slipped, been injured, been bitten, been burnt, or been beaten, a person who helplessly says ‘Hari’ does not deserve tribulations.”
nārāyaṇaḥ paraṁ brahma taj jñānenātha gamyate |
jñānasya sādhanaṁ śāstraṁ śāstraṁ ca guru-vaktragam ||
brahma-prāptir ato hetor gurv-adhīnā sadaiva hi |
hetunānena vai viprā gurur gurutaraḥ smṛtaḥ ||
yasmād devo jagannāthaḥ kṛtvā martyamayīṁ tanum |
magnān uddharate lokān kāruṇyāc chāstra-pāṇinā ||
tasmād bhaktir gurau kāryā saṁsāra-bhaya-bhīruṇā |
śāstra-jñānena yo’jñānaṁ timiraṁ vinipātayet ||
śāstraṁ pāpa-haraṁ puṇyaṁ pavitraṁ bhoga-mokṣadam |
śāntidaṁ ca mahārthaṁ ca vakti yaḥ sa jagad-guruḥ ||
(Nārada Pañcarātra; cited in Hari-bhakti-vilāsa: 10.413–417)
“Nārāyaṇa is the Supreme Brahman, and he is attained by means of knowledge (jñāna). The means of acquiring knowledge (jñāna) is the śāstra, and the śāstra is learned from the mouth of the guru. For this reason, the attainment of Brahman is indeed verily always dependent on the guru, and for that reason, O brāhmaṇas, the guru is known to be very important [lit., ‘very heavy’]. Because Deva, the Lord of universe, out of compassion adopts a mortal form [i.e., the human form of the guru] and delivers the people immersed [in the ocean of saṁsāra] with the hand of the śāstra, bhakti to the guru is to be performed by those who are frighted by the fear of saṁsāra [i.e., by those who aspire to transcend saṁsāra]. He who can completely dispel the darkness of ignorance with knowledge of the śāstra—[he] who is a speaker of the śāstra, which is a remover of sin, sacred, purifying, a bestower of enjoyment and mokṣa, a bestower of peace, and possessed of deep meaning—is a guru of the world.”
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.”
