yuvatīnāṁ yathā yūni yūnāṁ ca yuvatau yathā |
mano’bhiramate tadvan mano’bhiramatāṁ tvayi ||
(Padma Purāṇa: 6.128.258; cited in Hari-bhakti-vilāsa: 8.437; Bhakti-rasāmṛta-sindhu: 1.2.153; Bhakti Sandarbha: 217)
“As the minds of young ladies delight in a young man, and the minds of young men delight in a young lady, so may my mind delight in you.”
tāvad rāgādayaḥ stenāḥ tāvat kārāgṛhaṁ gṛham |
tāvan moho’ṅghri-nigaḍo yāvat kṛṣṇa na te janāḥ ||
(Śrīmad Bhāgavatam: 10.14.36)
“For that long attachment (rāga) and so forth are thieves, for that long one’s house is a prison, and for that long affection is a foot-shackle—so long as people do not become yours, O Kṛṣṇa!”
eka-deśa-sthitasyāgner jyotsnā vistāriṇī yathā | parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat || iti śrī-parāśaroktyā | tathā—‘brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca’ iti śrī-bhagavad-gītādi-vacanena ca ghana-maṇḍala-candra-tejo-ghana-maṇḍala-sūrya-sthānīyasya bhagavac-caraṇāravinda-dvandasya sac-cid-ānanda-ghanasya bhakti-dvārānubhavena sukhaṁ ghanaṁ syād eva | sarva-vyāpi-jyotsnā-tejaḥ-sthānīyasya jīva-svarūpa-bhūtasya jagan-mayasya sac-cid-ānanda-brahmaṇo’nubhavena sukham api tad-anurūpaṁ svalpam eva syāt, na ca māyikaṁ prapañca-jātam idaṁ jyotsnā-sthānīyam iti vācyam | yathā candra-sūryayor jyotsnā-tejaḥ-paramāṇavaḥ prakāśakatvādi-tat-tad-guṇa-yogāt tat-tad-aṁśās tathā jagataḥ sac-cid-ānandatvādy-abhāvena para-brahmaṇo’ṁśatvāsambhavāt śakti-śabda-prayogāc ceti dik |
(Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.2.180)
“As per the statement of Śrī Parāśara [in VP 1.22.54], ‘As the light of a fire situated in one place is spread out [all around], so the śakti of the Supreme Brahman is [spread out] throughout this entire universe,’ and the statement [of Bhagavān Śrī Kṛṣṇa] in Śrī Bhagavad-gītā [14.27], ‘Since I am the basis of Brahman, of the imperishable nectar, of the eternal dharma, and of the bliss of the one-pointed,’ the bliss (sukham) [felt by the jīva] as a result of experience by means of bhakti to the two lotus feet of Bhagavān, which are constituted of condensed eternal being, consciousness, and bliss and comparable to the condensed orb of the moon and the illuminating condensed orb of the sun, shall verily be condensed [i.e., intense], whereas the bliss as a result of experience of [the aspect of] brahman constituted of [non-condensed] eternal being, consciousness, and bliss, constitutive of the world (jaganmaya), existent as the nature (svarūpa) of a jīva, and comparable to all-pervading light [rather than to the condensed luminous orb of the sun or the moon itself], shall verily be meager in accord with that [i.e., in accord with how it is of less condensed nature, just as a perception of diffused light is far less intense than a perception of the sun or moon directly]. And it is not that this [world] which is māyika and generated by [mere] appearance (prapañca) should be said to be comparable to light [as brahman, i.e., the jīva, has just been compared] because of the impossibility of the world’s being a part (aṁśa) of Parabrahman [as brahman, i.e., the jīva, is] on account of the non-existence of [its, i.e., the world’s] being constituted of eternal being, consciousness, and bliss, and so forth, and because of the usage of the word śakti [to describe it, rather than the world ‘part’ (aṁśa)], just as the minute particles of the light of the moon and the sun are parts thereof respectively [i.e., are parts of the moon and the sun] because of the presence of various qualities beginning with being illuminating [i.e., because they share the same qualities as the wholes of which they are said to be parts, unlike the material world, which does not share the same qualities as the whole, viz., Parabrahman, that it is said to be a śakti, but not a ‘part’ (aṁśa), of]. This is the direction.”
svayaṁ pravartitaiḥ kṛtsnair mamaital-likhana-śramaiḥ |
śrīmac-caitanya-rūpo’sau bhagavān prīyatāṁ sadā ||
(Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.157)
“May he, Bhagavān,
Possessed of the form of blessed Caitanya,
Always be pleased
With the entirety of this writing effort of mine
Prompted by himself.”
A second translation in accord with the second intended meaning of the verse:
“May he,
Divine Rūpa [the dear servant] of blessed Caitanya,
Always be pleased
With the entirety of this writing effort of mine
Prompted by himself.”
tat sasarja tadā brahmā bhagavān ādi-kṛt prabhuḥ |
teṣāṃ ye yāni karmāṇi prāk-sṛṣṭyāṁ pratipedire |
tāny eva te prapadyante sṛjyamānāḥ punaḥ punaḥ ||
hiṁsrāhiṁsre mṛdu-krūre dharmadharmāv ṛtānṛte |
tad-bhāvitāḥ prapadyante tasmāt tat tasya rocate ||
(Viṣṇu Purāṇa: 1.5.60–61)
“Then Lord Bramā, the original maker and master, emanated them [i.e., all the living beings throughout the universe]. Being emanated again and again [in this way in each cyclic emanation of the universe], they acquired [in this present cyclic emanation] only those karmas of theirs which were acquired [by them] in the previous emanation [of the universe]. They acquired [dispositions and actions constituted of combinations of] violence and non-violence, gentleness and cruelty, dharma and adharma, truthfulness and untruthfulness, being steeped in [various combinations of] these [in accord with their previous karmas]. Thus, they liked them [i.e., thus they felt affinity for the dispositions and actions they adopted because they naturally gravitated to them as a result of their previous karmas, meaning, as a result of the vāsanās they were beset with in accord with their previous karmas].”
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ |
jñāna-vairāgyayoś caiva ṣaṇṇāṁ bhaga itīṅganā ||
(Viṣṇu Purāṇa: 6.5.74; cited in Bhagavat Sandarbha: 3)
“[The word] Bhaga [i.e., ‘excellence’] is an indication of six [attributes]: complete mastery, potency, fame, wealth, knowledge, and non-attachment.”
vastv ekam eva duḥkhāya sukhāyerṣyāgamāya ca |
kopāya ca yatas tasmād astu vastv-ātmakaṁ kutaḥ ||
tad eva prītaye bhūtvā punar duḥkhāya jāyate |
tad eva kopāya yataḥ prasādāya ca jāyate ||
tasmād duḥkhātmakaṁ nāsti na ca kiñcit sukhātmakam |
manasaḥ pariṇāmo’yaṁ sukha-duḥkhādi-lakṣaṇaḥ ||
(Viṣṇu Purāṇa: 2.6.47–49)
“Since one selfsame object leads to suffering and to happiness, to the appearance of malice and to anger [depending on the time, place, observer, and so forth of the object], how could it [i.e., any particular object, such as a garland] be constituted of an essential property [i.e., how could it be inherently possessed of a property that gives rise to suffering, or happiness, or anything else specifically otherwise]? Since that itself [i.e., any one particular selfsame object] leads to pleasure and then leads to suffering, and that itself [i.e., that particular object] leads to anger and then to tranquillity, it is not constituted of suffering, and it is not constituted of happiness at all. These characteristics of happiness, suffering, and so on are [only] transformations [i.e., various states] of the mind.”
ādhyātmikādi maitreya jñātvā tāpa-trayaṁ budhaḥ |
utpanna-jñāna-vairāgyaḥ prāpnoty ātyantikaṁ layam |
ādhyātmiko’pi dvividhaḥ śārīro mānasas tathā |
śārīro bahubhir bhedair bhidyate śrūyatāṁ ca saḥ ||
śiro-roga-pratiśyāya-jvara-śūla-bhagandaraiḥ |
gulmārśaḥ-śvayathu-śvāsa-cchardyādibhir anekadhā ||
tathākṣi-rogātīsāra-kuṣṭhāṅgāmaya-saṁjñitaiḥ |
bhidyate dehajas tāpo mānasaṁ śrotum arhasi ||
kāma-krodha-bhaya-dveṣa-lobha-moha-viṣādajaḥ |
śokāsūyāvamānerṣyā-mātsaryādimayas tathā ||
mānaso’pi dvija-śreṣṭha tāpo bhavati naikadhā |
ity evam ādibhir bhedais tāpo hy ādhyātmikaḥ smṛtaḥ ||
mṛga-pakṣi-manuṣyādyaiḥ piśācoraga-rākṣasaiḥ |
sarīsṛpādyaiś ca nṛṇāṁ jāyate cādhibhautikaḥ ||
śīta-vātoṣṇa-varṣāmbu-vaidyutādi-samudbhavaḥ |
tāpo dvija-vara śreṣṭhaiḥ kathyate cādhidaivikaḥ ||
garbha-janma-jarājñāna-mṛtyu-nārakajaṁ tathā |
duḥkhaṁ sahasraśo bhedair bhidyate muni-sattama ||
(Viṣṇu Purāṇa: 6.5.1–9)
“O Maitreya, having understood the three miseries, [viz.,] ādhyātmikā and so forth, a wise person in whom knowledge (jñāna) and non-attachment (vairāgya) have arisen attains absolute dissolution [i.e., mokṣa]. Ādhyātmikā [misery], furthermore, is twofold: bodily and mental. The bodily [type] is divisible into many divisions. This too should be heared about. Misery produced by the body is divisible in various ways with names such as head diseases, colds, fevers, colic, fistula, splenomegaly, hemorrhoids, intumescence, asthma, vomiting, ophthalmia, dysentery, leprosy, rheumatism, and so forth. The mental [type of ādhyātmikā misery] is [also] befitting to hear of. O best of the twice-born, mental misery too occurs in various ways, such as that produced by lust, anger, fear, enmity, greed, delusion, and dejection, and that constituted of lamentation, detraction [i.e., attributing faults to others’ qualities], disrespect, hostility [i.e., non-forgiveness], envy [i.e., intolerance of another’s excellence], and so forth. In this way, ādhyātmika misery is known by many divisions. The ādhibhautika [misery] of human beings arises from animals, birds, [other] humans, piśācas, serpents, rākṣasas, reptiles, and so forth. Ādhidaivika misery is known by the exalted, O best of the twice born, as that produced by cold, wind, heat, rain, water, lightning, and so forth. O best of the sages, suffering produced by the womb, birth, aging, ignorance, death, and Naraka, is divisible in thousands of divisions.”
nṛṣu tava māyayā bhramam amīṣv avagatya bhṛśaṁ
tvayi sudhiyo’bhave dadhati bhāvam anuprabhavam |
katham anuvartatāṁ bhava-bhayaṁ tava yad bhrū-kuṭiḥ
sṛjati muhus trinemir abhavac-charaṇeṣu bhayam ||
(Śrīmad Bhāgavatam: 10.87.32)
[Translated according to Śrī Śrīdhara Svāmīpāda’s commentary:] “Understanding the ignorance as a consequence of your māyā among these human beings wherefrom repeated birth ensues, the wise foster bhāva [i.e., render service] profusely for you, Non-existence [i.e., you who are the cause of liberation from material existence]. How could your followers have any distress on account of [material] existence, since the furrowing of your brows—time (trinemi)—creates distress perpetually for those who are not in your shelter?”
tat karma yan na bandhāya sā vidyā yā vimuktaye |
āyāsāyāparaṁ karma vidyānyā śilpa-naipuṇam ||
(Viṣṇu Purāṇa: 1.19.41)
“[Prahlāda Mahārāja to Hiraṇyakaśipu:] Action is that which does not lead to bondage. Knowledge is that which leads to liberation [from bondage]. Action otherwise leads to hardship, and knowledge otherwise is [mere] proficiency in a craft.”
