Texts – Page 119 – Anuśīlana.in

tan naḥ prabho tvaṁ kukalevarārpitāṁ

tan naḥ prabho tvaṁ kukalevarārpitāṁ
tvan-māyayāhaṁ-mamatām adhokṣaja |
bhindyāma yenāśu vayaṁ sudurbhidāṁ
vidhehi yogaṁ tvayi naḥ svabhāvam iti ||
(Śrīmad Bhāgavatam: 5.19.15)

“Therefore, O Prabhu! O Adhokṣaja! May you please grant us yoga with you, that is, a natural disposition [towards you], whereby we can quickly cut away this most difficult to sever sense of ‘I’ and ‘mine’ [i.e., identification and affectionate possessiveness] invested in the repulsive [material] body because of your māyā.”

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yad yujyate’su-vasu-karma-mano-vacobhir

yad yujyate’su-vasu-karma-mano-vacobhir
dehātmajādiṣu nṛbhis tad asat pṛthaktvāt |
tair eva sad bhavati yat kriyate’pṛthaktvāt
sarvasya tad bhavati mūla-niṣecanaṁ yat ||
(Śrīmad Bhāgavatam: 8.9.29; cited in Bhakti Sandarbha: 134)

“That which is done with the prāṇas, wealth, actions, mind, and speech by human beings for the sake of the body, children, and so forth is asat because of separateness. That which is done with those very same things [for the sake of Īśvara] is sat because of non-separateness, just as watering a root [of a tree] becomes that [i.e., nourishing] of the entirety [i.e., of the tree].”

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koṇenākṣṇaḥ pṛthu-ruciḥ mitho hāriṇā lihyamānāv

koṇenākṣṇaḥ pṛthu-ruciḥ mitho hāriṇā lihyamānāv
ekaikena pracura-pulakenopagūḍhau bhujena |
gaurī-śyāmau vasana-yugalaṁ śyāma-gauraṁ vasānau
rādhā-kṛṣṇau smara-vilasitoddāma-tṛṣṇau smarāmi ||
(Stava-mālā; attributed to Bṛhad-dhyāna: 1; cited in Daśa-ślokī-bhāṣya: 1.26)

“Lapping up one another
With the charming corners
Of their broad, brilliant eyes,
Embracing [one another]
With each of their arms horripilating profusely,
Bright and dark [in complexion],
Wearing pairs of garments dark and bright [in color]—
I remember Rādhā and Kṛṣṇa,
Of unbound desire
In the midst of their play of amour.”

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niśāmya vaiṣṇavaṁ dhāma pārthaḥ parama-vismitaḥ

niśāmya vaiṣṇavaṁ dhāma pārthaḥ parama-vismitaḥ |
yat kiñcit pauruṣaṁ puṁsāṁ mene kṛṣṇānukampitam ||
(Śrīmad Bhāgavatam: 10.89.63)

“After having seen the abode of Viṣṇu [i.e., Mahākālapura, the abode of Mahāviṣṇu], Arjuna, completely astonished, recognized that any prowess in a person (puruṣa) [including even the Supreme Puruṣa in the universe, Mahāviṣṇu], is manifest [only] by Kṛṣṇa’s favor.”

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sarvatrāvaśeṣe luptasya śakty-āropa

sarvatrāvaśeṣe luptasya śakty-āropa iti nyāyena samāsa-vigrahāṇāṁ lope sati tat-tac-chakteḥ samāsa evāvasthānāt tair api kārakāny uktāni syuḥ |
(Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 929)

“As per the maxim, ‘Attribution of the śakti [i.e., the force, the meaning] of that which has been deleted [by means of the rules for forming compounds when a compound is formed] is present all throughout the remainder [i.e. the whole compound itself],’ when deletion of the vigrahas [i.e., the resolved parts] of compounds occurs, the kārakas shall be expressed even by those [deleted parts] because of their respective śakti remaining in the compound itself [even after they are deleted].”

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śakti-graho vyākaraṇopamāna

śakti-graho vyākaraṇopamāna-
koṣāpta-vākyād vyavahārataś ca |
vākyasya śeṣād vivṛter vadanti
sānnidhyataḥ siddha-padasya vṛddhāḥ ||
(Unknown source; cited in the Amṛta-ṭīkā on Hari-nāmāmṛta-vyākaraṇa: 924)

“The learned say that comprehension of the force (śakti) [i.e., the meaning] of a declined word comes from grammar, comparison, dictionaries, the statement of a reliable person, common usage, the remainder [i.e., the word(s) implied but not stated] in a [elliptical] sentence, and commentaries.”

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para-matam apratiṣiddham anumatam

para-matam apratiṣiddham anumatam |
(Tantra-yukti: 28; cited in Vātsyānana’s Nyāya-bhāṣya on the Nyāya-sūtras of Gautama)

“Another’s view that is not negated is approved.”

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sadhrīcīno hy ayaṁ loke panthāḥ kṣemo’kuto-bhayaḥ

sadhrīcīno hy ayaṁ loke panthāḥ kṣemo’kuto-bhayaḥ |
suśīlāḥ sādhavo yatra nārāyaṇa-parāyaṇāḥ ||
(Śrīmad Bhāgavatam: 6.1.17; cited in Hari-bhakti-vilāsa: 11.565; Bhakti Sandarbha: 93, 121; Bṛhad and Laghu Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.87.3)

“In this world, this path [i.e., the path of bhakti to Śrī Nārāyaṇa], whereupon there are those of high character [i.e., gracious], virtue [i.e., non-desirousness], and devotion to Nārāyaṇa, is certainly well-directed [i.e., the most appropriate], since it is [supremely] beneficial and completely free from fear [i.e., any cause of obstruction or danger].”

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ye hi saṁsparśajā bhogā duḥkha-yonaya eva te

ye hi saṁsparśajā bhogā duḥkha-yonaya eva te |
ādy-anta-vantaḥ kaunteya na teṣu ramate budhaḥ ||
(Śrīmad Bhagavad-gītā: 5.22)

“The enjoyments produced by contact [of the senses with their respective objects] are verily causes of suffering and possess a beginning and end. O Kaunteya, an intelligent person [i.e., one who properly exercises one’s discernment] does not enjoy them.”

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kāmaḥ bandhanam evaikan nānyad astīha bandhanam

kāmaḥ bandhanam evaikan nānyad astīha bandhanam |
kāma-bandhana-mukto hi brahma-bhūyāya kalpate ||
(Mahābhārata: 12.243.7)

“Kāma (desire) is the one and only bondage [i.e., the one and only cause of all the jīva’s bondage in saṁsāra]. There is no other bondage here [i.e., in this world]. One who is free from the bondage of kāma is fit to realize Brahman.”

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