Śrīmad Bhāgavatam

kṛṣṇāṅghri-padma-makaranda-nipāna-lubdho

kṛṣṇāṅghri-padma-makaranda-nipāna-lubdho
jānāti tad-rasa-lihāṁ paramaṁ mahattvam |
brahmaiva gokula-bhuvām ayam uddhavo’pi
gopī-gaṇasya yad imau lasataḥ sma tat tat ||
yeṣāṁ hi yad vastuni bhāti lobhas
te tadvatāṁ bhāgya-balaṁ vidanti |
gopyo mukundādhara-pāna-lubdhā
gāyanti saubhāgya-bharaṁ muralyāḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.157)

“One intensely desirous of drinking the nectar of the lotus of Kṛṣṇa’s feet knows the paramount greatness of those who taste that rasa; Brahmā certainly [knows that] of those born in Gokula and he, Uddhava, [knows that] of the gopīs, since they both long for those two [i.e., since Brahmā longs for the rasa relished by those born in Gokula and Uddhava longs for the rasa relished by the gopīs]. Those who have intense desire for an object speak of the strength of the fortune of those possessed of that [object]. Intensely desirous of drinking from the lips of Mukunda, the gopīs sing of the abundance of good fortune of the flute.”

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aho imaṁ paśyata me vināśaṁ

aho imaṁ paśyata me vināśaṁ
tapasvinaḥ sac-carita-vratasya |
antarjale vāri-cara-prasaṅgāt
pracyāvitaṁ brahma ciraṁ dhṛtaṁ yat ||
saṅgaṁ tyajeta mithuna-vratīnāṁ mumukṣuḥ
sarvātmanā na visṛjed bahir-indriyāṇi |
ekaś caran rahasi cittam ananta īśe
yuñjīta tad-vratiṣu sādhuṣu cet prasaṅgaḥ ||
(Śrīmad Bhāgavatam: 9.6.50–51)

“Aho! See this ruination of mine, an ascetic avowed to the conduct of the sat [situated] underwater, wherein [my] long-sustained austerity was lost because of [observance of] the intercourse of fish. A seeker of mukti should completely forsake the association of those avowed to matrimony [alt., those who engage in sexual intercourse] and should not cast forth the external senses. Dwelling alone in seclusion, one should fix the mind upon the Infinite, Īśa, and upon the sādhus devoted to him if ideal association [with such sādhus] should come about.”

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maivaṁ mamādhamasyāpi syād evācyuta-darśanam

maivaṁ mamādhamasyāpi syād evācyuta-darśanam |
hriyamāṇaḥ kāla-nadyā kvacit tarati kaścana ||
(Śrīmad Bhāgavatam: 10.38.5; cited in Caitanya-caritāmṛta: 2.22.44)

“[Akrūra muses:] It is not like that. Although [I am] fallen, I may indeed have darśana of Acyuta. Sometimes someone being carried by the river of time crosses over.”

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namas tubhyaṁ bhagavate brahmaṇe paramātmane

namas tubhyaṁ bhagavate brahmaṇe paramātmane |
na yatra śrūyate māyā loka-sṛṣṭi-vikalpanā ||
(Śrīmad Bhāgavatam: 10.28.6; cited in Bhagavat Sandarbha: 28)

“Obeisance unto you, [who are perceived as] Bhagavān, Brahman, [and] Paramātmā, in whom Māyā, she possessed of the ability to arrange the emanation of the universe, is unheard of.”

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tasmai namo bhagavate vāsudevāya dhīmahi

tasmai namo bhagavate vāsudevāya dhīmahi |
yan-māyayā durjayayā māṁ vadanti jagad-gurum ||
vilajjamānayā yasya sthātum īkṣā-pathe’muyā |
vimohitā vikatthante mamāham iti durddhiyaḥ ||
(Śrīmad Bhāgavatam: 2.5.12–13; cited in Tattva Sandarbha: 32; Bhagavat Sandarbha: 28, 100; Caitanya-caritāmṛta: 2.22.32)

“[Brahmādeva:] Obeisance unto him, Bhagavān. We meditate on Vāsudeva, because of whose difficult to surmount māyā people call me the master of the universe, and thoroughly deluded by she [i.e., Māyā] who is ashamed to stand in whose purview, the ignorant boast of ‘I’ and ‘mine.’”

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antar deheṣu bhūtānām ātmāste harir īśvaraḥ

antar deheṣu bhūtānām ātmāste harir īśvaraḥ |
sarvaṁ tad-dhiṣṇyam īkṣadhvam evaṁ vas toṣito hy asau ||
(Śrīmad Bhāgavatam: 6.4.13)

“The Self, Hari, Īśvara, is present inside the bodies of [all] living beings. [Therefore,] See everything as an abode of his. In this way, he will certainly be pleased with you all.”

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na cāntar na bahir yasya na pūrvaṁ nāpi cāparam

na cāntar na bahir yasya na pūrvaṁ nāpi cāparam |
pūrvāparaṁ bahiś cāntar jagato yo jagac ca yaḥ ||
taṁ matvātmajam avyaktaṁ martya-liṅgam adhokṣajam |
gopikolūkhale dāmnā babandha prākṛtaṁ yathā ||
(Śrīmad Bhāgavatam: 10.9.13–14)

“Who has neither interior, nor exterior, nor anterior, nor posterior, who is the anterior, posterior, interior, and exterior of the universe, who is the universe, and who is beyond sensory perception, unmanifest, and possessed of human characteristics—considering him her son, the gopīkā bound [him] with a rope to a mortar like an ordinary child.”

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tathā na te mādhava tāvakāḥ kvacid

tathā na te mādhava tāvakāḥ kvacid
bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ |
tvayābhiguptā vicaranti nirbhayā
vināyakānīkapa-mūrdhasu prabho ||
(Śrīmad Bhāgavatam: 10.2.33; cited in Hari-bhakti-vilāsa: 10.201; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.14; Bhakti-rasāmṛta-sindhu: 2.4.46; Paramātma Sandarbha: 17; Bhakti Sandarbha: 121; Prīti Sandarbha: 7)

“O Mādhava, those who are your own, who are bound to you by cordiality, never fall down from the path in that way. Protected by you on all sides and [thus] fearless, O Prabhu, they roam atop the heads of those who proffer protection from arrays of impediments.”

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dharmaḥ satya-dayopeto vidyā vā tapasānvitā

dharmaḥ satya-dayopeto vidyā vā tapasānvitā |
mad-bhaktyāpetam ātmānaṁ na samyak prapunāti hi ||
(Śrīmad Bhāgavatam: 11.14.22; cited in Hari-bhakti-vilāsa: 11.557; Bhakti Sandarbha: 79, 111, 147)

“Devoid of bhakti to me, dharma endowed with truthfulness and compassion, or knowledge accompanied by austerity, certainly do not fully purify the mind.”

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