Bhāvārtha-dīpikā

sambandha-lābhopakṛtir abhedo guṇa-kīrtanam

sambandha-lābhopakṛtir abhedo guṇa-kīrtanam |
sāma pañca-vidho bhedo dṛṣṭādṛṣṭa-mayaṁ vacaḥ ||
(Unknown source; cited in the Bhāvārtha-dīpikā and Vaiṣṇava-toṣaṇī ṭīkās to Śrīmad Bhāgavatam 10.1.36 and the Sārārtha-darśanī-ṭīkā to Śrīmad Bhāgavatam 10.1.37)

“Sāma (pacification) is of five types: speech related to relationships, gain, assistance, unity [i.e., non-separateness], and praise of qualities. Bheda (disconcertion) is [of two types:] speech related to the seen and the unseen [i.e., speaking so as to create concerns regarding the present and the future (as per the Sārārtha-darśanī-ṭīkā: dṛṣṭādṛṣṭa-bhaya-lakṣaṇo dvividho bhedaḥ].”

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nindanaṁ doṣa-kīrtanam

nindanaṁ doṣa-kīrtanam |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 7.1.23; Sārārtha-darśinī on Śrīmad Bhāgavatam 11.19.38)

“Nindā is narration of faults.”

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puṇyāraṇye nṛsiṁhaika-nāma-siṁho virājate

puṇyāraṇye nṛsiṁhaika-nāma-siṁho virājate |
yan-nādataḥ palāyante mahākalmaṣa-kuñjarāḥ ||
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 6.1.1)

“In the forest of good fortune resides a lion named Nṛsiṁha from whose roar the elephants of enormous sins flee.”

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brahman yam anugṛhṇāmi tad viśo vidhunomy aham

brahman yam anugṛhṇāmi tad viśo vidhunomy aham |
yan madaḥ puruṣaḥ stabdho lokaṁ māṁ cāvamanyate ||
(Śrīmad Bhāgavatam: 8.22.24; cited in Prīti Sandarbha: 47)

“[Śrī Bhagavān:] O Brahmā, from one whom I favor I remove that wealth by which the person becomes proud, obstinate, and disrespectful towards the world and myself.”

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buddhīndriya-manaḥ-prāṇān janānām asṛjat prabhuḥ

buddhīndriya-manaḥ-prāṇān janānām asṛjat prabhuḥ |
mātrārthaṁ ca bhavārthaṁ ca ātmane’kalpanāya ca ||
(Śrīmad Bhāgavatam: 10.87.2)

[Translation as per Śrīdhara Svāmīpada’s ṭīkā:] “Prabhu emanated the intellect, senses, mind, and prāṇas of living beings for the sake of the objects [i.e., for the sake of enabling perception of objects of the senses constituted of the five elements], for the sake of production [i.e., for the sake of enabling karma to be performed], for the sake of the ātmā [i.e, for the sake of enabling the ātmā to travel to and experience various lokas], and for the sake of non-formulation [i.e, for the cessation of desire, that is, mukti for the ātmā].”

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aprārthitāni duḥkhāni yathaivāyānti dehinām

aprārthitāni duḥkhāni yathaivāyānti dehinām |
sukhāny api tathā manye daivam atrātiricyate ||
(Tantrākhyāyika: 121; cited in ṭīkās to Śrīmad Bhāgavatam: 1.5.18)

“As unrequested sufferings certainly come to the embodied, so too do pleasures. I consider that destiny prevails in this regard.”

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katamo’pi na venaḥ syāt pañcānāṁ puruṣaṁ prati

katamo’pi na venaḥ syāt pañcānāṁ puruṣaṁ prati |
tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet ||
(Śrīmad Bhāgavatam: 7.1.31)

“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] Veṇa did not have even one of these five [aforementioned bhāvas] for the Puruṣa. Therefore, one may absorb the mind in Kṛṣṇa by some particular means.”

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gopyaḥ kāmād bhayāt kaṁso dveṣāc caidyādayo nṛpāḥ

gopyaḥ kāmād bhayāt kaṁso dveṣāc caidyādayo nṛpāḥ |
sambandhād vṛṣṇayaḥ snehād yūyaṁ bhaktyā vayaṁ vibho ||
(Śrīmad Bhāgavatam: 7.1.30)

“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] O King, the gopis through amorous desire, Kaṁsa through fear, kings such as Caidya [i.e., Śiśupāla] through hatred, the Vṛṣṇis and Paṇḍavas through affection based on relationship, and we through bhakti [attained a destination related to Īśvara, as described in the previous verse].”

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kāmād dveṣād bhayāt snehād yathā bhaktyeśvare manaḥ

kāmād dveṣād bhayāt snehād yathā bhaktyeśvare manaḥ |
āveśya tad-aghaṁ hitvā bahavas tad-gatiṁ gatāḥ ||
(Śrīmad Bhāgavatam: 7.1.29)

“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] Having absorbed the mind in Īśvara out of amorous desire (kāma), enmity, fear, or affection, and [thereby] given up their sin, many have attained a destination related to him [i.e., Īśvara] as [some do so] by means of bhakti.”

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