ahaṁ kilendro devānāṁ tvaṁ gavām indratāṁ gataḥ |
govinda iti lokās tvāṁ gāsyanti bhuvi śāśvatam ||
(Hari-vaṁśa: 2.16.54; cited in Laghu Bhāgavatāmṛta: 1.5.76)
“[Indra to Śrī Kṛṣṇa:] I am certainly the Indra of the devas, and you are present [here] as the Indra of the cows. Thus, the people on the earth will always sing of you as [being, alt., having the name] Govinda.”
varṇāgamo varṇa-viparyayaś ca
dvau cāparau varṇa-vikāra-nāśau |
dhātos tad-arthātiśayena yogas
tad ucyate pañca-vidhaṁ niruktam ||
(Kārikā on Aṣṭa-dhyāyī: 6.3.109; cited in the vṛtti to Hari-nāmāmṛta-vyākaraṇa: 2028)
“(1) Addition of a phoneme (varṇa) [as in the case of kuñjaraḥ], and (2) reversal [i.e., reordering] of a phoneme [as in the case of siṁha], also the other two—(3) change of a phoneme [as in the case of ṣo-ḍan] and (4) deletion of a phoneme [as in the case of pṛṣodara], and (5) application of a verbal root (dhātu) with an exceedance of its meaning [as in the case of mayūra]—etymology (niruktam) is thus said to be of five types.”
anyonyaṁ vaiṣṇavā na spardhante kintu namanti |
(Hari-nāmāmṛta-vyākaraṇa: 2026)
“Vaiṣṇavas don’t compete with, and rather, offer obeisance to, one another.”
tasmin śrī-hari-rādhayor yugalitaṁ yad bhāti kuṇda-dvayaṁ
saṁsaṅgena parasparaṁ parimalān manye tayos tan-miṣam |
premāsīt prakaṭaṁ yataḥ
śvasanakaiḥ kampānvitaṁ jāḍya-yug
bhaktārdra-sthiti-kṛc ca tad ghana-rasākāraṁ darīdṛśyate ||
(Gopāla-campū: 1.9)
“The united pair of Śrī Hari and Rādhā’s kuṇḍas
Which shine there [i.e., at Govardhana]—
On account of the fragrance (parimala) [arising] from meeting one another [as their garlands are crushed against each other],
I consider that their [i.e., Rādhā and Śrī Hari’s] prema [for one another]
Has manifested on this pretext [i.e., in the forms of these kuṇḍas]
Since that [i.e., their prema] is fully visible [in these kuṇḍas]
In the form of water (ghana-rasa)
Which is filled with wavering (kampānvitaṁ)
Because of the winds (śvasanakaiḥ),
Possessed of coolness (jāḍya-yug),
And a cause of wetness (ārdra-stithi) for bhaktas [who bathe in them]
[Alt., I consider that their prema has manifested in the forms of these kuṇḍas]
Since their prema is experienced at the site of these kuṇḍas
In the form of thick rasa (ghana-rasa)
Which leads to one becoming filled with trembling (kampānvitaṁ)
As a result of breathing heavily (śvasanakaiḥ),
Creates stupor (jāḍya-yug),
And causes meltedness (ārdra-stithi) [of the heart] of bhaktas.”
asmil̐ loke vartamānaḥ svadharmastho’naghaḥ śuciḥ |
jñānaṁ viśuddham āpnoti mad-bhaktiṁ vā yadṛcchayā ||
(Śrīmad Bhāgavatam: 11.20.11)
“While existing in this world, one who is situated in one’s own dharma, sinless, and pure attains pure jñāna, or, bhakti to me independently.”
khaṁ vāyum agniṁ salilaṁ mahīṁ ca
jyotīṁṣi sattvāni diśo drumādīn |
sarit-samudrāṁś ca hareḥ śarīraṁ
yat kiṁ ca bhūtaṁ praṇamed ananyaḥ ||
(Śrīmad Bhāgavatam: 11.2.41)
“One of one-pointed mind [lit., ‘one who has no other’] can offer obeisance to space, the air, fire, water, earth, the luminaries, living beings, the directions, trees and so forth, the rivers and oceans, and whatever else is existent.”
ko nu rājann indriyavān mukunda-caraṇāmbujam |
na bhajet sarvato-mṛtyur upāsyam amarottamaiḥ ||
(Śrīmad Bhāgavatam: 11.2.2)
“O King! Indeed who possessed of senses and subject to death from every quarter would not worship the lotus feet of Mukunda, which are the object of worship of [even] the foremost of the immortals?”
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam |
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam ||
(Śrīmad Bhāgavatam: 1.5.12; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.554; Bhagavat Sandarbha: 70, Bhakti Sandarbha: 3, 5, 23, 115, 116, 217; Caitanya-caritāmṛta: 2.22.19)
“[Śrī Nārada to Śrī Vyāsa:] Even untainting jñāna of Brahman (naiṣkarmya) [when] devoid of bhāva for Acyuta does not shine greatly [i.e., does not lead to direct experience of Brahman], so how much less so does ever-inauspicious karma not offered to Īśvara, even which [i.e., when it] is causeless?”
ye tu rāgānugā-bhaktiḥ sarvathaiva sarvadaiva śāstra-vidhim atikrānta eva iti bruvāte, ‘ye śāstra-vidhim utsṛjya yajante śraddhayānvitaḥ’ iti ‘vidhi-hīnam asṛṣṭānnam’ ity ādi-gītokter gārham arhanto muhur utpātam anubhūtavanto’nubhavanto’nubhaviṣyanti cety alam ati-vistarena | hanta rāgānugā-vartma durdarśaṁ vibudhair api | paricinvantu sudhiyo bhaktāś candrikayānayā |
(Rāga-vartma-candrikā: 2.8–9)
“But as per statements of Śrī Gītā such as [17.1], ‘O Kṛṣṇa, what is the position of those possessed of śraddhā who perform worship [while] rejecting the injunctions of śāstra? Is it sattva, rajas, or tamas?’ and [17.13], ‘Yajña (sacrifice) that is devoid of injunctions [from śāstra], is without distribution of food, is devoid of mantras, is without donations, and is devoid of śraddhā is called tāmasa,’ those who say that rāgānugā-bhakti is absolutely always and absolutely in all respects exclusively beyond the injunctions of śāstra are deserving of censure and have experienced [in the past], are experiencing [in the present], and will experience [in the future] repeated calamities. Enough excessive elaboration [i.e., saying this much is sufficient to stress this point]. Oh! The rāganugā-path (vartma) is difficult to see, even for the devas! May wise bhaktas recognize it with [the help of] this moonlight (candrikā) [i.e., with the help of this book].”
karuṇā-nikuramba-komale
madhuraiśvarya-viśeṣa-śālini |
jayati vraja-rāja-nandane
na hi cintā-kaṇikābhyudeti naḥ ||
(Caitanya-caritāmṛta: 2.21.45)
“Since the Son of Vraja’s king, who is tender by virtue of his abundance of compassion and replete with a special form of sweet (madhura) aiśvarya, remains triumphant, not even a trace of worry arises in us.”
