Texts

satām ayaṁ sāra-bhṛtāṁ nisargo

satām ayaṁ sāra-bhṛtāṁ nisargo
yad-artha-vāṇī-śruti-cetasām api |
prati-kṣaṇaṁ navyavad acyutasya yat
striyā viṭānām iva sādhu vārtā ||
(Śrīmad Bhāgavatam: 10.13.2)

[Śukadeva Gosvāmī to Parīkṣit Mahārāja:] “This is the nature of sādhus who grasp the essence, they for whom discussion of Acyuta is truly as though ever-new at every moment even though it is [already and always] the object of their speech, hearing, and mind, just as discussion of women is [as though ever-new] for sensualists.”

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vaiṣṇavera guṇa-grāhī, nā dekhaye doṣa

vaiṣṇavera guṇa-grāhī, nā dekhaye doṣa |
kāya-mano-vākye kare vaiṣṇava-santoṣa ||
(Caitanya-caritāmṛta: 1.8.62)

“He [i.e., Haridāsa Paṇḍita] appreciates the qualities of Vaiṣṇavas and overlooks their faults. With body, mind, and words he pleases the Vaiṣṇavas.”

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yadyapi kāśī-khaṇḍam ādhunikaṁ kalpitaṁ kāvyam iti purāṇa-tattvavitsu prasiddham

yadyapi kāśī-khaṇḍam ādhunikaṁ kalpitaṁ kāvyam iti purāṇa-tattvavitsu prasiddham, tathāpi tad-ākāra-skānda-vāyavya-kaurmādi-pratipādita-sadācāra-viṣayakāṇi kānicid vacanāni smṛti-saṁvalitāny atra saṅgṛhītāni ity adoṣaḥ | 
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 3.13–14)

“Although the Kāśī Khaṇḍa is well-known among those cognizant of the nature of Purāṇas to be a modern made composition, still some statements of this sort presented in the Skanda, Vāyu, Kūrma, and other Purāṇas related to sadācāra that are part of the Smṛti are accepted here. There is no fault in this regard.”

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aṇubhyaś ca mahadbhyaś ca śāstrebhyaḥ kuśalo naraḥ

aṇubhyaś ca mahadbhyaś ca śāstrebhyaḥ kuśalo naraḥ |
sarvataḥ sāram ādadyāt puṣpebhya iva ṣaṭ-padaḥ ||
(Śrīmad Bhāgavatam: 11.8.10)

“A wise person should collect the essence from the śāstras, both great and small, like a bee collects nectar from flowers everywhere.”

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etāṁ sa āsthāya parātma-niṣṭhām

etāṁ sa āsthāya parātma-niṣṭhām
adhyāsitāṁ pūrvatamair mahadbhiḥ |
ahaṁ tariṣyāmi duranta-pāraṁ
tamo mukundāṅghri-niṣevayaiva ||
(Śrīmad Bhāgavatam: 11.23.57; cited in Caitanya-caritāmṛta: 2.3.6)

“Taking shelter in fixity in the higher self [alt., Self], as it was practiced by the great souls of the past, I shall cross over the insurmountable darkness [i.e., saṁsāra] by serving the feet of Mukunda.”

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mātāpy ekā pitāpy ekā mama ca tasya pakṣiṇo

mātāpy ekā pitāpy ekā mama ca tasya pakṣiṇo |
ahaṁ munibhir ānītas sa cānīto gavāśanaiḥ |
ahaṁ munīnāṁ vacanaṁ śṛṇomi gavāśanānāṁ sa śṛṇoti vākyam |
na tasya doṣo na ca me guṇo vā saṁsargajā doṣa-guṇā bhavanti ||
(Unknown Source)

[A parrot explains why he and his brother speak and act very differently:] “Although the other bird and I have the same mother and the same father, I was taken by sages, and he was taken by cow-eaters [from our parents’ nest when we were young]. I hear the speech of sages, and he hears the statements of cow-eaters. So, there is no fault on his part or any quality on my part. Faults and qualities are produced by association.”

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śrī-sanātana-pādābja-dvandvaṁ vande muhur muhuḥ

śrī-sanātana-pādābja-dvandvaṁ vande muhur muhuḥ |
yat prasāda-lavenāpi kṛṣṇe bhakti-raso bhavet ||
(Sādhana-dīpikā: 8)

“I offer obeisance again and again unto the two lotus feet of Śrī Sanātana, by even a trace of whose grace bhakti-rasa related to Kṛṣṇa can manifest.”

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vairāgya-yug-bhakti-rasa-prayatnair

vairāgya-yug-bhakti-rasa-prayatnair
apāyayan mām anabhīpsum andham |
kṛpāmbudhir yaḥ para-duḥkha-duḥkhī
sanātanaṁ taṁ prabhum āśrayāmi ||
(Vilāpa-kusumañjali: 6)

“The ocean of grace,
Sorrowful [only] because of others’ sorrow,
Who induced me,
[Although I was] Blind and unwilling,
To drink the rasa of bhakti
Combined with non-attachment (vairāgya)—
I take shelter in him,
My master
Sanātana.”

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yadi na samuddharanti yatayo hṛdi kāma-jaṭā

yadi na samuddharanti yatayo hṛdi kāma-jaṭā
duradhigamo’satāṁ hṛdi gato’smṛta-kaṇṭha-maṇiḥ |
asu-tṛpa-yoginām ubhayato’py asukhaṁ bhagavann
anapagatāntakād anadhirūḍha-padād bhavataḥ ||
(Śrīmad Bhāgavatam: 10.87.39)

“O Bhagavān, if ascetics do not fully eradicate the roots of desire in the heart, then although you are present in the heart [of these ascetics], you become difficult to attain like a forgotten jewel on the neck, and yogīs who [merely] satisfy the life airs [i.e., who do not sincerely practice yoga to attain you but rather only for bodily and other worldly benefits] attain only distress from both sides [i.e., in this world and the next] because of not being free from causes of death [i.e., because they continue to undergo the threefold sufferings of material existence while living] and because of not having realized your nature [i.e., because they remain subject to saṁsāra in the hereafter].”

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