mat-sevayā pratītaṁ te sālokyādi-catuṣṭayam |
necchanti sevayā pūrṇāḥ kuto’nyat kāla-viplutam ||
(Śrīmad Bhāgavatam: 9.4.67)
“Being fulfilled by service [to me], they do not desire the four [types of mukti] beginning with sālokya [that can be] attained by service to me, much less anything else that is dissipated in time.”
devānāṁ śuddha-sattvānām ṛṣīṇāṁ cāmalātmanām |
bhaktir mukunda-caraṇe na prāyeṇopajāyate ||
(Śrīmad Bhāgavatam: 6.14.2; cited in Hari-bhakti-vilāsa: 11.545; Bhakti Sandarbha: 134)
“[Even] In devas of pure mind or ṛṣis of taintless mind, bhakti to Mukunda’s feet generally does not manifest.”
te deva-siddha-parigīta-pavitra-gāthā
ye sādhavaḥ sama-dṛśo bhagavat-prapannāḥ |
tān nopasīdata harer gadayābhiguptān
naiṣāṁ vayaṁ na ca vayaḥ prabhavāma daṇḍe ||
(Śrīmad Bhāgavatam: 6.3.27; cited in Hari-bhakti-vilāsa: 10.218)
“[Yamarāja to his attendants:] Do not approach those who have taken shelter in Bhagavān, [thus] are of equal vision, [thus] are of excellent character, [thus] are celebrated with pure glorifications by the devas and siddhas, and are fully protected by the club of Hari. We, as well as time, do not have the power to punish them.”
mahat-sevāṁ dvāram āhur vimuktes
tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam |
mahāntas te sama-cittāḥ praśāntā
vimanyavaḥ suhṛdaḥ sādhavo ye |
ye vā mayīśe kṛta-sauhṛdārthā
janeṣu dehambhara-vārtikeṣu ||
gṛheṣu jāyātmaja-rātimatsu
na prīti-yuktā yāvad-arthāś ca loke ||
(Śrīmad Bhāgavatam: 5.5.2–3; cited in Hari-bhakti-vilāsa: 10.17, 69; Bhakti Sandarbha: 186; Caitanya-caritāmṛta: 2.22.82)
“Service to the mahats is said to be the door to ultimate mukti, and attachment to those who are attached to women [is said to be] the door to darkness. The mahāntas are they who are of equal mind, tranquil, free from anger, friendly, and virtuous, or, they who (1) have made affection [i.e., prema] for me, Īśa, their aim, (2) are unpossessed of affinity for persons fixated upon affairs related to bodily maintenance and houses accompanied by wives, children, and friends, and (3) are possessed of only so much wealth [as is necessary] in this world.”
atha vandanam
praṇamed atha sāṣṭāṅgaṁ tan-mudrāṁ ca pradarśayet |
paṭhet prati-praṇāmaṁ ca prasīda bhagavann iti ||
tad uktam ekādaśe śrī-bhagavatā—
stavair uccāvacaiḥ stotraiḥ paurāṇaiḥ prākṛtair api |
stutvā prasīda bhagavann iti vandeta daṇḍavat ||
(Hari-bhakti-vilāsa: 8.357–358)
“Now, [offering] obeisance [shall be described]: Then, one should prostrate with eight limbs and show the mudrā thereof. With every prostration, one should also declare, ‘Be pleased, O Bhagavān!’ This is stated by Śrī Bhagavān in the Eleventh [Canto, i.e., SB 11.27.45], ‘One should [offer] praise with various stavas and stotras, ancient and vernacular, [entreat Bhagavān,] ‘Be pleased, O Bhagavān,’ and offer obeisance like a stick.”
agre pṛṣṭhe vāma-bhāge samīpe garbha-mandire |
japa-homa-namaskārān na kuryāt keśavālaye ||
(Unknown source; cited in Hari-bhakti-vilāsa: 8.391)
“In a temple of Keśava, one should not perform japa, homa, or namaskāra [i.e., obeisance] in front, behind, on the left side, very near, or in the sanctum sanctorum [of the deity].”
atha praṇāma-vidhiḥ
tatraiva—
śiro mat-pādayoḥ kṛtvā bāhubhyāṁ ca parasparam |
prapannaṁ pāhi mām īśa bhītaṁ mṛtyu-grahārṇavāt ||
kiṁ cāgame—
dorbhyāṁ padbhyāṁ ca jānubhyām urasā śirasā dṛśā |
manasā vacasā ceti praṇāmo’ṣṭāṅga īritaḥ ||
jānubhyāṁ caiva bāhubhyāṁ śirasā vacasā dhiyā |
pañcāṅgakaḥ praṇāmaḥ syāt pūjāsu pravarāv imau ||
(Hari-bhakti-vilāsa: 8.359–361)
“Now, the procedure for prostration [is explained]: Therein specifically [i.e., in SB 11.27.46, it is explained by Bhagavān Śrī Kṛṣṇa], ‘Putting the head before my feet and the arms opposite one another, [one should address the deity], ‘O Lord, please protect me, I who have taken shelter [in you] and am afraid of the ocean inhabited by the shark of death’ [and then offer obeisance].’ Furthermore, in the Āgamas [it is said], ‘An obeisance with the arms, feet, knees, chest, head, sight, mind, and speech is known as aṣṭāṅga [i.e., an obeisance made with eight (aṣṭa) limbs (aṅga)]. An obeisance with the knees, arms, head, speech, and mind is [known as] pañcāṅga [i.e., an obeisance made with five (pañca) limbs (aṅga)]. These two [types of obeisance] are best in offerings of worship.’”
manaḥ-saṁharaṇaṁ śaucaṁ maunaṁ mantrārtha-cintanam |
avyagratvam anirvedo japa-sampatti-hetavaḥ ||
(Mantrārṇava; cited in Hari-bhakti-vilāsa: 17.129)
“Retraction of the mind [from objects of the senses], purity, silence, contemplation of the mantra’s meaning, non-agitation [i.e., steadiness], and non-dejection [i.e., perseverance, sustained enthusiasm] are causes of success in japa.”
tāvat karmāṇi kurvīta na nirvidyeta yāvatā |
mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate ||
(Śrīmad Bhāgavatam: 11.20.9; cited in Hari-bhakti-vilāsa: 11.553; Bhakti-rasāmṛta-sindhu: 1.2.247; Bhakti Sandarbha: 62, 106, 173; Caitanya-caritāmṛta: 2.9.264, 2.22.61)
“[Śrī Kṛṣṇa to Uddhava:] One should perform karmas so long as one shall not become disinterested or so long as śraddhā in hearing and so forth of discussion about me does not manifest.”
nirviṇṇānāṁ jñāna-yogo nyāsinām iha karmasu |
teṣv anirviṇṇa-cittānāṁ karma-yogas tu kāminām ||
yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān |
na nirviṇṇo nātisakto bhakti-yogo’sya siddhidaḥ ||
(Śrīmad Bhāgavatam: 11.20.7–8; cited in Hari-bhakti-vilāsa: 11.553; Bhakti-rasāmṛta-sindhu: 1.2.15; Bhakti Sandarbha: 171; Caitanya-caritāmṛta: 2.22.50)
“[Śrī Kṛṣṇa to Śrī Uddhava:] In this regard, the practice (yoga) of jñāna of the disinterested and renounced in regard to karmas, the practice of karma of the desirous whose minds are not disinterested in them [i.e., in karmas], and the practice of bhakti of a person who independently becomes possessed of śraddhā in discussion and so forth of me has manifested independently and who is neither disinterested nor excessively attached, is a granter of success.”
