rudanti pātakāḥ sarve niśvasanti muhur muhuḥ
rudanti pātakāḥ sarve niśvasanti muhur muhuḥ |
hāhā-kṛtvā palāyanti jagannāthānna-bhakṣaṇāt ||
(Unknown Source)
“All sins cry, pant, wail, and flee from eating the food of Jagannātha.”
Unknown Source
yasya nāmnā vinaśyanti mahāpātaka-rāśayaḥ
yasya nāmnā vinaśyanti mahāpātaka-rāśayaḥ |
tasya śrī-kṛṣṇa-devasya vayam ucchiṣṭa-bhojinaḥ ||
ucchiṣṭa-bhojinas tasya vayam adbhuta-karmaṇaḥ |
yo bālya-līlayā tāṁs tān pūtanādīn apātayat ||
(Unknown source: cited in Hari-bhakti-vilāsa: 9.353–4)
“Śrī Kṛṣṇadeva, he by whose name heaps of the most severe sins are completely destroyed—we are partakers of his remnants. We are partakers of the remnants of he of astonishing acts who within his childhood līlā felled those such as Pūtanā.”
yasyocchiṣṭaṁ hi vāñchanti brahmādyā ṛṣayo’malāḥ
yasyocchiṣṭaṁ hi vāñchanti brahmādyā ṛṣayo’malāḥ |
siddhādyāś ca hares tasya vayam ucchiṣṭa-bhojinaḥ ||
(Unknown source; cited in Hari-bhakti-vilāsa: 9.352)
“Hari, he whose remnants the devatās led by Brahmā, the flawless ṛṣis, the siddhas, and others desire—we are partakers of his remnants.”
mānādhīnā meya-siddhir māna-siddhis tu lakṣaṇāt
mānādhīnā meya-siddhir māna-siddhis tu lakṣaṇāt |
(Cited in Mādhavācārya’s Jaiminīya-nyāya-mālā-vistara: 1.1.37)
“Establishment of an object of knowledge (meya—prameya) is dependent on a [valid] means of knowing (māna—pramāṇa), and establishment of a means of knowing (māna—pramāṇa) is based on a defining characteristic (lakṣaṇa) [i.e., it is by perception of the defining characteristic(s) of an object that its can presence can be determined].”
śreyāṁsi bahu-vighnāni bhavanti mahatām api
śreyāṁsi bahu-vighnāni bhavanti mahatām api |
aśreyasi pravṛttānāṁ dūraṁ yānti vināyakāḥ ||
(Unknown source)
“There are many obstacles to good works, even for the great. Impediments go away, however, from those engaged in harmful work.”
yasya naisargikī śobhā tan na saṁskāram arhati
yasya naisargikī śobhā tan na saṁskāram arhati |
kaḥ kalām śaśino mārṣṭi kaustubhaḥ kena rajyate ||
(Unknown source)
“That which possesses inherent beauty does not require embellishment [to make it appealing]. Who sweeps the digits of the moon? By whom is the Kaustubha reddened?”
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].”
mātā garīyasī loke mātṛto’py adhikaṁ khalaḥ
mātā garīyasī loke mātṛto’py adhikaṁ khalaḥ |
mātā punāti hastābhyāṁ khalās tu jihvayā malam ||
(Unknown source)
“In this world, a mother is great, but a scoundrel is even greater [i.e., far inferior (as a pun)] than a mother. A mother wipes up refuse with her hands [when she cleans a child who has soiled itself], but scoundrels wipe it up with their tongue [when they speak of others’ defilements].”
para-vācyeṣu nipuṇaḥ sarvo bhavati sarvadā
para-vācyeṣu nipuṇaḥ sarvo bhavati sarvadā |
ātma-vācyaṁ na jānīte jānann api ca muhmati ||
(Unknown source)
“Everyone is always expert in regard to the faults of others [alt., in commenting on or criticizing others]. They are unaware of their own faults, or, even if they are aware, they are mistaken [about them, as they don’t know how to analyze themselves properly].”