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- Read on →: kṛpālor asamarthasya duḥkhāyaiva kṛpālutā
kṛpālor asamarthasya duḥkhāyaiva kṛpālutā |
samarthasya tu tasyaiva sukhāyaiva kṛpālutā ||
(Unknown source; cited in Bhagavat Sandarbha: 47)“The compassionateness of an incapable compassionate person leads only to suffering, whereas the compassionateness of a capable one leads only to happiness.”
- Read on →: ekasyaiva viśeṣaṇa-bhedena tad-aviśiṣṭatvena ca pratipādanāt
ekasyaiva viśeṣaṇa-bhedena tad-aviśiṣṭatvena ca pratipādanāt tathaiva tat-tad-upāsaka-puruṣānubhava-bhedāc cāvirbhāva-nāmnor bheda … |
(Bhagavat Sandarbha: 4)“Because of defining of the One [i.e., the Absolute Reality, both] with the distinction of [possessing] qualifiers and as being unqualified by them [i.e., as being unpossessed of any qualifiers], and so also because of difference in the experiences of persons who are worshippers of those [i.e., of those different aspects of the One, namely, the qualified aspect and the unqualified aspect], there is a difference in the names of the manifestations [of the One, the Absolute Reality, i.e., its qualified aspect is known as Bhagavān and its unqualified aspect is known as Brahman].”
- Read on →: sarvato bṛhattamatvād brahmeti yad viduḥ
sarvato bṛhattamatvād brahmeti yad viduḥ, tat khalu paramasya puṁso bhagavataḥ padam eva, nirvikalpatayā sākṣātkṛteḥ prāthamikatvāt, brahmaṇaś ca bhagavata eva nirvikalpa-sattā-rūpatvāt, vicitra-rūpādi-vikalpa-viśeṣa-viśiṣṭasya bhagavatas tu sākṣātkṛtes tad-anantarajatvāt, tadīya-svarūpa-bhūtaṁ tad brahma tat-sākṣātkārāspadaṁ bhavatīty arthaḥ |
(Bhagavat Sandarbha: 7)“That which is known as Brahman because of [its] being the greatest of all is an aspect of the Supreme Person, Bhagavān, (1) because of direct perception (sākṣātkṛti) [of it] being initially occurrent [i.e., occurrent before that of Bhagavān] on account of [that perception’s] being indeterminate (nirvikalpa), (2) because of Brahman’s also being Bhagavān’s form of indeterminate being, and (3) because of direct perception (sākṣātkṛti) of Bhagavān, who is qualified by determinate specifics such as a wonderful form, being occurrent after that [i.e., after indeterminate perception of Brahman]. Brahman, being constituted of his [i.e., Bhagavān’s] nature, is thus the basis of direct perception (sākṣātkṛti) of him [i.e., Bhagavān, meaning, Brahman and Bhagavān are one and the same entity, the former being an indeterminate perception of that entity, and the latter being a determinate perception of that entity].”
- Read on →: atha kasmād ucyate brahma bṛṁhati bṛṁhayati ca
atha kasmād ucyate brahma bṛṁhati bṛṁhayati ca |
(Atharva-śikhā Upaniṣad: 3.5; cited in Bhagavat Sandarbha: 6)“Now, wherefore is this called Brahman? [Because] It nourishes and causes nourishment [in others, alt., expands and causes expansion in others].”