īkṣate karmaṇā yena tad viṣṇoḥ paramaṁ padam |
dyati saṁsāram akhilaṁ tena dīkṣeti bhaṇyate ||
(Praśna-saṁhitā: 16.18–19)
“Dīkṣā is described by [i.e., as] that rite by which the supreme abode of Viṣṇu is seen and the totality of transmigration (saṁsāra) is cut away.”
na cyavante hi yad-bhaktāḥ mahatyāṁ pralayāpadi |
ato’cyuto’khile loke sa ekaḥ sarvago’vyayaḥ ||
(Skanda Purāṇa; cited in the Dig-darśinī-ṭīkā on Brahma-saṁhitā: 5.33)
“He the all-pervading, immutable Supreme Entity throughout all planes whose bhaktas are not certainly vanquished [even] during the severe tribulation of universal dissolution (pralaya) is thus [known as] Acyuta [i.e., ‘the Imperishable One’].”
advaitam acyutam anādim ananta‑rūpam
ādyaṁ purāṇa‑puruṣaṁ nava‑yauvanaṁ ca |
vedeṣu durlabham adurlabham ātma‑bhaktau
govindam ādi‑puruṣaṁ tam ahaṁ bhajāmi ||
(Brahma-saṁhitā: 5.33)
“Incomparable,
Undiminishing,
Without beginning,
Infinite in form,
Original,
Prior to the Puruṣa,
Also ever-youthful,
Difficult to understand in the Vedas,
And not difficult to understand
Through bhakti from the heart—
I worship him,
Govinda,
The Original Puruṣa.”
na deśa-kāla-niyamo na śaucāśauca-nirṇayaḥ |
paraṁ saṅkīrtanād eva rāma rāmeti mucyate ||
(Vaiśvānara-saṁhitā; cited in Hari-bhakti-vilāsa: 11.411)
“There is no regulation in regard to place or time, and there is no consideration of pure or impure. One is liberated just by the saṅkīrtana of ‘Rāma, Rāma.’”
sarveṣu mantra-vargeṣu śreṣṭhaṁ vaiṣṇavam ucyate |
gāṇapatyeṣu śaiveṣu śākta-saureṣv abhīṣṭadam ||
vaiṣṇaveṣv api mantreṣu rāma-mantrāḥ phalādhikāḥ |
gāṇapaty-ādi-mantrebhyaḥ koṭi-koṭi-guṇādhikāḥ ||
vinaiva dīkṣāṁ viprendra puraścaryāṁ vinaiva hi |
vinaiva nyāsa-vidhinā japa-mātreṇa siddhidāḥ ||
(Agastya-saṁhitā; cited in Hari-bhakti-vilāsa: 1.147–149; Bhakti Sandarbha: 284)
“Among all classes of mantras of Gāṇapatyas [i.e., worshippers of Gaṇeśa], Śaivas [i.e., worshippers of Śiva], Śāktas [i.e., worshippers of Śakti], and Sauras [i.e., worshippers of Sūrya], Vaiṣṇava [mantras] are said to be the best fulfillers of desires. O best of the brāhmaṇas, even among Vaiṣṇava mantras, Rāma-mantras have greater results, crores and crores of times greater, than the mantras of the Gāṇapatyas and others, and verily are bestowers of attainments (siddhis) just by means of chanting (japa) indeed without dīkṣā, indeed without puraścaryā, and indeed without the process of nyāsa.”
na vidyate yasya ca janma karma vā
na nāma-rūpe guṇa-doṣa eva vā |
tathāpi lokāpyaya-sambhavāya yaḥ
sva-māyayā tāny anukālam ṛcchati ||
tasmai namaḥ pareśāya brahmaṇe’nanta-śaktaye |
arūpāyoru-rūpāya nama āścarya-karmaṇe ||
(Śrīmad Bhāgavatam: 8.3.8–9)
“Obeisance unto the Supreme Īśa, unto Brahman, unto he possessed of unending potency, unto he who has no birth or action, no name or form, and no faults in the form of [material] qualities whatsoever, and who by means of his own māyā still accepts these [i.e., births, actions, names, forms, and qualities] perpetually for the sake of the dissolution and the attainment of the people. Obeisance unto he who has no [material] form, unto he who has an excellent [spiritual] form, unto he of astonishing action.”
sṛṣṭy-ādikaṁ harir naiva prayojanam apekṣya tu |
kurute kevalānandād yathā martyasya nartanam ||
pūrṇānandasya tasyeha prayojana-matiḥ kutaḥ |
muktā apy āpta-kāmāḥ syuḥ kim u tasyākhilātmanaḥ ||
(Nārāyaṇa-saṁhitā; cited in Bhagavat Sandarbha: 47; Paramātma Sandarbha: 93; Govinda-bhāṣya on Vedānta-sūtra: 2.1.32)
“Without reference to a motive whatsoever, Hari performs the emanation and so forth [of the universe] out of bliss alone like an inebriated person’s dancing [which occurs as a result of bliss and not for the sake of attaining bliss]. Where is the notion of a motive in this regard for he who is possessed of complete bliss? Even the liberated shall be possessed of fulfilled desires. So how much more so shall this be so for he who is the Self of all?”
lokavat tu līlā-kaivalyam |
(Vedānta-sūtra: 2.1.33)
“Like a person’s [endeavor to act], it [i.e., Brahman’s endeavor of emanating the universe], rather, is a singularity of play.”
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ |
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||
(Brahma-saṁhitā: 5.37; cited in Bṛhad Bhāgavatāmṛta: 2.7.92; Ujjvala-nīlāmaṇi: 3.55; Locana-rocanī-ṭīkā and Ānanda-candrikā-ṭīkā on Ujjvala-nīlamaṇi: 4.3; Bhagavat Sandarbha: 96; Kṛṣṇa Sandarbha: 177, 186, 188; Caitanya-caritāmṛta: 1.4.72, 2.8.161)
“I serve him, Govinda, the Original Person, the existent Self (Ātmā) of all who resides solely in Goloka and solely with they who by their own nature are potencies ever-manifest [alt., ever-imbued, or, ever reciprocally adored] with rasa constituted of consciousness and bliss.”
tayor apy ubhayor madhye rādhikā sarvathādhikā |
mahābhāva-svarūpeyaṁ guṇair ativarīyasī ||
(Ujjvala-nīlamaṇi: 4.3; cited in Caitanya-caritāmṛta: 1.4.70, 2.8.160)
“‘Furthermore, between the two of them [i.e., Rādhikā and Candrāvalī], Rādhikā is superior in all respects. She is the embodiment of mahābhāva and exceedingly excellent by virtue of [her] qualities.”
