namaḥ śrī-guru-kṛṣṇāya nirupādhi-kṛpākṛte |
yaḥ śrī-caitanya-rūpo’bhūt tanvan prema-rasaṁ kalau ||
(Bṛhad Bhāgavatāmṛta: 1.1.10)
“Obeisance unto Śrī Guru—Kṛṣṇa,
The Embodiment of unconditional grace,
Who became the form of Śrī Caitanya
To distribute prema-rasa in [the Age of] Kali.”
sva-dayita-nija-bhāvaṁ yo vibhāvya sva-bhāvāt
sumadhuram avatīrṇo bhakta-rūpena lobhāt |
jayati kanaka-dhāmā kṛṣṇa-caitanya-nāmā
harir iha yati-veśaḥ śrī-śacī-sūnur eṣaḥ ||
(Bṛhad Bhāgavatāmṛta: 1.1.3)
“Bearing a golden luster,
The name Kṛṣṇa Caitanya,
And the garb of an ascetic,
He who has descended here [amongst us]
With the form of a bhakta
Out of intense desire
After reflecting on the fine sweetness
Of the bhāva for himself
Of his own beloveds
In comparison to his own bhāva [for them]—
[He,] Hari, the Son of Śrī Śacī,
Triumphs!”
śrī-rādhikā-prabhṛtayo nitarāṁ jayanti
gopyo nitānta-bhagavat-priyatā-prasiddhāḥ |
yāsāṁ harau parama-sauhṛda-mādhurīṇāṁ
nirvaktum īṣad api jātu na ko’pi śaktaḥ ||
(Bṛhad Bhāgavatāmṛta: 1.2)
“The gopīs led by Śrī Rādhikā—
Whose extraordinary dearness
To Bhagavān is renowned,
And the sweetnesses
Of whose supreme affection for Hari
No one can ever describe even slightly—
Eternally triumph!”
jayati nija-padābja-prema-dānāvatīrṇo
vividha-madhurimābdhiḥ ko’pi kaiśora-gandhiḥ |
gata-parama-daśāntaṁ yasya caitanya-rūpād
anubhava-padam āptaṁ prema gopīṣu nityam ||
(Bṛhad Bhāgavatāmṛta: 1.1.1)
“Someone—
Who descended to bestow prema
For his own lotus feet,
Who is an ocean
Of various sweetnesses,
Who is fragrant with adolescence,
And whose everlasting prema for the gopīs,
Having attained the ultimate limit
Of the highest state,
Has reached the position of experience [for others]
Because of his form of Caitanya—
Triumphs!”
prītir yato yasya sukhaṁ ca yena
samyag bhavet tad-rasikasya tasya |
tat sādhanaṁ śreṣṭhatamaṁ susevyaṁ
sadbhir mataṁ pratyuta sādhya-rūpam ||
(Bṛhad Bhāgavatāmṛta: 2.3.152)
“The sādhana related to him [i.e., Śrī Bhagavān] of a relisher of him for which one’s complete affinity (__prīti__), and by which [one’s complete] satisfaction, shall come about is the best of all, [is] to be excellently performed, and [is] considered, rather, the goal and a form [of that goal] by the sat.”
īrṣyā parotkarṣāsahanī dṛṣṭiḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 999)
“Envy [alt., covetousness] (īrṣyā) means vision intolerant of another’s excellence.”
asūyā guṇe’pi doṣāropaṇī dṛṣṭiḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 999)
“Detraction (asūyā) means vision which ascribes faults even to qualities.”
krodho’parādhāsahanam |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 999)
“Anger (krodha) means intolerance of offense.”
yā dustyajā durmatibhir yā na jīryati jīryataḥ |
yo’sau prāṇantiko rogas tāṁ tṛṣṇāṁ tyajataḥ sukham ||
(Mahābhārata: 12.168.45)
“Happiness comes from casting off desire, that which is difficult to cast away for the ill-minded, which does not age as a result of aging [i.e., does not wane even as the body becomes decrepit], and which is a fatal disease.”
yac ca kāma-sukhaṁ loke yac ca divyaṁ mahat sukham |
tṛṇṣā-kṣaya-sukhasyaite nārhataḥ ṣoḍaśīṁ kalām ||
(Mahābhārata: 12.168.36)
“The happiness produced by objects of desire in this world, and the great happiness in Svarga—these are not equal to [even] a sixteenth of the happiness of the cessation of desire.”
