gokula-bandho jaya rasa-sindho
jāgṛhi talpaṁ tyaja śaśi-kalpam |
prīty-anukūlāṁ śrita-bhuja-mūlāṁ
bodhaya kāntāṁ rati-bhara-tāntām ||
(Govinda-līlāmṛta: 1.23)
“O Friend of Gokula!
Glory to you!
O Ocean of rasa!
Wake up!
Give up this bed akin to the moon!
And awaken your lover,
Favorable out of love (prīti),
And resting on your shoulder,
Exhausted from the load of lovemaking.”
samāsa-vākyaṁ vigrahaḥ |
(Hari-nāmāmṛta-vyākaraṇa: 1684)
“An explanation of a compound is [called] a vigraha [i.e., isolation and analysis of the words (padas) in a compound that produces specific understanding of the meaning of the compound].”
prādhānyena vyapadeśā bhavanti |
(Unknown source; cited in the Sārārtha-darśinī-ṭīkā on Śrīmad Bhagavad-gītā)
“Statements occur on the basis of prominence [i.e., they can be based on a prominent aspect of what they describe and not necessarily on something that is literally true in every sense about their object].”
kṛṣṇasya vigrahe bhāti samāsenākhilaṁ padam |
itīva smārakaṁ vakṣye samāsa-pada-vigraham ||
sa-bahuvrīhi-dvigutā-mātre lubdho’smi sa-dvandvaḥ |
tat puruṣa karma dhāraya bhakter yenāvyayī-bhāvaḥ ||
(Hari-nāmāmṛta-vyākaraṇa: Samāsa-prakaraṇa, 1–2)
“I will now describe the compounding (samāsa) and isolation (vigraha) of words (padas) [i.e., the rules of grammar regarding the formation of compounds and the isolation of the words in compounds], which are like reminders that all things (padas) exist in aggregation (samāsa) in the figure (vigraha) of Kṛṣṇa. I am greedy and quarrelsome (sa-dvandva) just to have a lot of rice (sa-bahu-vrīhi) and two cows (dvi-gu). Therefore (tat), O Puruṣa [i.e., O Kṛṣṇa], please cause [me] to perform (dhāraya) action (karma) by which a non-declining state (avyayī-bhāva) of bhakti [to you] shall come to be.”
apauruṣeyaṁ vākyaṁ vedaḥ | sa ca vidhi-mantra-nāmadheya-niṣedhārthavāda-bhedāt pañca-vidhaḥ |
(Artha-saṅgraha: 1 (10))
“Veda is a statement that is not produced by a puruṣa (apauruṣeya) [i.e., a statement that is beginninglessly self-existent and thus not produced by any living being]. That [i.e., Veda], furthermore, is of five types according to the divisions of (1) vidhi [i.e., injunction], (2) mantra [i.e., hymn], (3) nāmadheya [i.e., name], (4) niṣedha [i.e., prohibition], and (5) arthavāda [i.e., explanatory or eulogistic passage].”
yatra niṣkāma-dharma-nirmala-cittaḥ sat-prasaṅga-lubdhaḥ śraddhāluḥ śānty-ādimān adhikārī | sambandho vācya-vācaka-bhāvaḥ | viṣayo niravadyo viśuddhānanta-guṇa-gaṇo’cintyānanta-śaktiḥ sac-cid-ānandaḥ puruṣottamaḥ | prayojanaṁ tv aśeṣa-doṣa-vināśa-puraḥsaras tat-sākṣātkāra … |
(Govinda-bhāṣya on Vedānta-sūtra: 1.1.1)
“… In which [i.e., in the Vedānta-sūtra], the bearer of eligibility (adhikārī) is a person who is of taintless heart by virtue of [engagement in] desireless dharma, is desirous of association with sādhus, is endowed with śraddhā [in the meaning of śāstra], and is possessed of tranquility and so forth [i.e., control of the mind, control of the senses, and other virtues]. The relation (sambandha) [of the text with its subject (viṣaya)] is of the nature of referent (vācya) and referrer (vācaka). The subject (viṣaya) is the irreproachable Supreme Person (Puruṣottama) constituted of eternal being, consciousness, and bliss and possessed of endless pure qualities and endless inconceivable potency. The aim (prayojana) is direct perception (sākṣātkāra) of him preceded by the disintegration of all faults.”
viṣayo viśayaś caiva pūrvapakṣas tathottaram |
nirṇayaś ceti pañcāṅgaṁ śāstre’dhikaraṇaṁ smṛtam ||
(Śloka-vārtika of Kumārila Bhaṭṭa)
“(1) The subject (viṣaya), (2) a doubt (viśaya) [regarding it], (3) a prior position (pūrvapakṣa) [regarding it], then (4) the answer [lit., the ‘latter’ position regarding it], (5) and the conclusion (nirṇaya)—an adhikaraṇa [i.e., ‘topic’] in śāstra in known to be of these five parts.”
śarīrākāra-bhūtānāṁ bhūtānāṁ yad viśodhanam |
avyaya-brahma-samparkād bhūta-śuddhir iyaṁ matā ||
bhūta-śuddhiṁ vinā kartur japa-homādikāḥ kriyāḥ |
bhavanti niṣphalāḥ sarvā yathā-vidhy apy anuṣṭhitāḥ ||
(Hari-bhakti-vilāsa: 5.63–64)
“Purification of the elements which are existent in the form of the body by union with imperishable brahman—this is considered bhūta-śuddhi [lit., ‘purification of the elements’]. Without bhūta-śuddhi, an actor’s acts of japa, homa, and so forth, even all those performed according to rule, become fruitless.”
tam aṅkam ārūḍham apāyayat stanaṁ
sneha-snutaṁ sa-smitam īkṣatī mukham |
atṛptam utsṛjya javena sā yayāv
utsicyamāne payasi tv adhiśrite ||
sa jāta-kopaḥ sphuritāruṇādharaṁ
sandaśya dadbhir dadhi-mantha-bhājanam |
bhittvā mṛṣāśrur dṛṣad-aśmanā raho
jaghāsa haiyaṅgavam antaraṁ gataḥ ||
(Śrīmad Bhāgavatam: 10.9.5–6)
“Raised in her lap, she [i.e., Yaśodā] had him [i.e., Kṛṣṇa] drink from her breast, flowing [with milk] out of affection, as she beheld his smiling face, but when the milk on the fireplace was beginning to boil over, she put him down [although he was] unsatiated, and quickly went over [to attend to the milk on the fireplace]. Angered [by this] and biting his quivering reddish lips with his teeth, he [then] broke with a grindstone the pot [that Yaśodā had been using] for churning yoghurt, went inside [the house] with false tears [alt., non-false tears, in his eyes], and in a concealed place devoured the fresh butter [that Yaśodā had just churned].”
yadi vo’sti mayi prītiḥ ślāghyo’haṁ bhavatāṁ yadi |
tadātma-bandhu-sadṛśī buddhir vaḥ kriyatāṁ mayi ||
nāhaṁ devo na gandharvo na yakṣo na ca dānavaḥ |
ahaṁ vo bāndhavo jāto nātaś cintyam ato’nyathā ||
(Viṣṇu Purāṇa: 5.13.11–12; cited in Bhakti Sandarbha: 325)
“If you all have love (prīti) for me, and if you all [also] consider I am praiseworthy [i.e., a worthy object of reverence], then you all should [give up your awe and reverence of me and] foster the attitude in regard me that I am like the kinsmen (bandhu) of your very self (ātmā) [i.e., that I am one of your fellow cowherds, alt., that I am like the dear friend (bandhu) of your heart (ātmā)]. I am neither a deva, nor a gandharva, nor a yakṣa, nor a dānava. I have been born as your kinsmen (bāndhava—bandhu), and thus from now on I am not to be thought of otherwise [i.e., as anyone other than one of your fellow cowherds and kinsmen; I should not be thought of as any sort of devatā].”
