yadu-pateḥ kva gatā mathurā-purī
raghu-pateḥ kva gatottara-kośalā |
iti vicintya kurusva manaḥ sthiraṁ
na sad idaṁ jagad ity avadhāraya ||
(Unknown source; said to be alluded to by Rūpa Gosvāmī)
”Where has the Mathurā-purī of Yadupati gone? Where has the Northern Kośalā of Raghupati gone? Reflecting on this, steady the mind. This world is not eternal. Be certain of this.’”
attuṁ vāñchati vāhanaṁ gaṇapater ākhuṁ kṣudhārttaḥ phaṇī
tañ ca krauñcharipoś śikhī ca girijā-siṁho’pi nāgānanam |
gaurī jahnu-sutām asūyati kalānāthaṁ lalāṭānalo
nirviṇṇaḥ sa papau kuṭumba-kalahād īśo’pi hālāhalam ||
(Unknown source)
“His snake, stricken with hunger, tries to eat Gaṇapati’s [i.e., Gaṇeśa’s] mouse.
Krauñcharipu [i.e., Kārtikeya’s] peacock tries to eat the snake, and Girijā’s [i.e., Pārvatī’s] lion tries to eat Nāgānana [i.e., Gaṇeśa, lit., “he of elephant head”] himself.
Gaurī envies the daughter of Jahnu [i.e., Gaṅgā, who dwells on his head].
And the fire on his forehead envies the moon [on his crown].
Disturbed by household quarrel, Īśa [i.e., Śiva] drank poison!”
ekā bhāryā prakṛti-mukharā cañcalā ca dvitīyā
putro’py eko bhuvana-vijayī manmatho durnivāraḥ |
śeṣaḥ śayyā vasati-jaladhau vāhanaṁ pannagāriḥ
smāraṁ smāraṁ svagṛha-caritaṁ dārubhūto murāriḥ |
(Unknown source)
“His first wife is garrulous.
And the second is fickle.
His only son, Pradyumna [lit., “the mind-churner,” Kāmadeva],
is uncontrollable, and has conquered the world.
His bed is Śeṣa [i.e., a serpent].
His residence is on the ocean.
And his carrier is Pannagāri [i.e., Garuḍa; lit., “the foe of serpents”].
Mulling over the affairs in his household,
Murāri [i.e., Bhagavān Viṣṇu] became wooden [i.e., Jagannātha]!”
lakṣaṇa-pramāṇābhyāṁ vastu-siddhiḥ, na tu kevala-pratijñā-mātreṇa |
(Unknown Source)
“Determination of an object arises from characteristics (lakṣaṇa) and a means of valid cognition (pramāṇa), not merely by an assertion.”
sukhasyānantaraṁ duḥkhaṁ duḥkhasyānantaraṁ sukham |
cakravat parivartante sukhāni ca duḥkhāni ca ||
(Unknown source)
“Just after joy there is sorrow, and just after sorrow there is joy. Joys and sorrows rotate like a wheel.”
sukhaṁ me sarvadā bhūyāt dukhaṁ mā bhūt kadācana |
itīcchā sarva-sāmānyā jñānād eva tat siddhyate ||
(Unknown source)
“May I always be happy. May I never suffer. This desire is common to all, and it is fulfilled only through knowledge.”
nārāyaṇo’pi vikṛtiṁ yāti guroḥ pracyutasya durbuddheḥ |
kamalasya jalād apaiti raviḥ śuṣyati nāśayati ca |
(Unknown source)
“Even Nārāyaṇa becomes displeased with a foolish person who deviates from guru, just as the sun dries and destroys a lotus that comes out of water.”
prathamaṁ tu guruḥ pūjyaḥ tataś caiva mamārcanam |
kurvan siddhim avāpnoti hy anyathā niṣphalaṁ bhavet ||
(Unknown source; cited in Hari-bhakti-vilāsa: 4.344; Bhakti Sandarbha: 238)
[Bhagavān:] “By first worshipping guru and then worshipping me, one attains perfection, and otherwise, one’s worship becomes fruitless.”
adhikārī ca sambandho viṣayaś ca prayojanam |
avaśyam eva vaktavyaṁ śāstrādau tu catuṣṭayam ||
(Unknown Source; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇam: Maṅgalācaraṇa, 1)
“The eligible person (adhikārī) [to read the text], the relationship (sambandha) [between the text and the subject], the subject (viṣaya) [of the text], and the purpose (prayojana) [of the text]—these four [which are known as the anubandha-catuṣṭaya] must be stated at the beginning of a śāstra.”
svayam asiddhaḥ kathaṁ parān sādhayet
(Cited in Śabda-kalpa-druma)
“How can one who is himself not realized make others realized?”
