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- Read on →: rājā paśyati karṇābhyāṁ dhiyā paśyanti paṇḍitāḥ
rājā paśyati karṇābhyāṁ dhiyā paśyanti paṇḍitāḥ |
paśuḥ paśyati gandhena bhūte paśyanti barbarāḥ ||
(Unknown source)“A king sees through his ears [by hearing from his ministers, spies, subjects, and so forth]. The wise see through their intellect. An animal sees through scent [i.e., their sense of smell]. Fools [however] see [only] the past [i.e., they have no foresight at all].”
- Read on →: tad evam anantā eva jīvākhyās taṭasthāḥ śaktayaḥ
tad evam anantā eva jīvākhyās taṭasthāḥ śaktayaḥ | tatra tāsāṁ varga-dvayam | eko vargo’nādita eva bhagavad-unmukhaḥ, anyas tv anādita eva bhagavat-parāṅmukhaḥ, svabhāvatas tadīya-jñāna-bhāvāt tadīya-jñānābhāvāc ca |
(Paramātma Sandarbha: 47)“Thus, in this way, the taṭastha-śaktis [i.e., the entities constituted of the taṭastha-śakti] known as jīvas, are limitless [i.e., innumerable]. Therein, there are two classes of them. Naturally, one class is intent upon Bhagavān (Bhagavad-unmukha) beginninglessly, whereas the other is averse to Bhagavān (Bhagavat-parāṅmukha) beginninglessly, because of the presence of awareness of him and the absence of awareness of him [in these two classes respectively].”
- Read on →: atha jīvaś ca tadīyo’pi taj-jñāna-saṁsargābhāva-yuktatvena
atha jīvaś ca tadīyo’pi taj-jñāna-saṁsargābhāva-yuktatvena tan-māyā-parābhūtaḥ sann ātma-svarūpa-jñāna-lopān māyā-kalpitopādhy-āveśāc cānādi-saṁsāra-duḥkhena sambadhyata iti paramātma-sandarbhādāv eva nirūpitam asti |
(Prīti Sandarbha: 1)“Now, although the jīva is also his own (tadīya) [i.e., although the jīva belongs to Bhagavān], the jīva becomes overcome by his [i.e., Bhagavān’s] māyā because of being [beginninglessly] possessed of an absence of the existence of awareness of him and [thus is] bound within the beginningless suffering of saṁsāra because of a lack of awareness of the nature of its own self [i.e., because of being subjected by māyā to suppression of awareness of its own nature as an ātmā] and absorption in the adjuncts (upādhis) fabricated by māyā [i.e., because the jīva becomes consequently absorbed in identification with the material psyche, body, and so forth, as well as the subsequent attractions, aversions, desires, pursuits, deprivations, and so forth concomitant therewith]. This [i.e., the point made in the previous sentence] is ascertained in Paramātma Sandarbha and elsewhere.”
- Read on →: yadyapy aparādha-sad-bhāvo vartate puruṣe
yadyapy aparādha-sad-bhāvo vartate puruṣe, tadā tad-doṣeṇa satsu nirādarāṇāṁ sādhāraṇa-puṇyādi-dṛṣṭīnāṁ ca tad-doṣa-śānty-arthaṁ sat-saṅgasya bhagavat-sāmmukhya-kāraṇatve’pi tat-kṛpā-sāhāyyam apekṣyate | niraparādhatve sati sat-saṅgenaiva jāta-paramottama-dṛṣṭīnāṁ teṣu mano’vadhānābhāve’pi sat-saṅga-mātraṁ tat-kāraṇam iti |
(Bhakti Sandarbha: 179)“When the presence of aparādha exists in people, then for [them, that is,] those who are devoid of regard for the sat and those who see [only] ordinary piety and so forth [in them] because of that fault [i.e., past aparādha towards the sat], the assistance of the grace of the sat is required for the purpose of eliminating that fault [of aparādha] even though [general] association with the sat [wherein the sat do not necessarily bestow their grace upon someone with specific intentionality] is the [primary] cause of intentness upon Bhagavān. When there is inoffensiveness [i.e., the absence of aparādha is persons], then, for those in whom the mostly exalted vision [of the sat] has manifest just by association with the sat, simply association with the sat [wherein they do not bestow their grace upon someone with specific intentionality] is a cause of that [i.e., intentness upon Bhagavān] even when there is an absence of mental attentiveness upon them [i.e., even when those free from aparādha are not even fully attentive to the sat].”
- Read on →: tad-vaimukhya-karānādi-siddha-taj-jñāna-saṁsargābhāvānte
tad-vaimukhya-karānādi-siddha-taj-jñāna-saṁsargābhāvānte tat-sāmmukhya-karaṁ taj-jñānaṁ jāyate … |
(Bhakti Sandarbha: 179)“Upon the cessation of the beginninglessly existent absence of the existence of awareness of him [i.e., Bhagavān], the cause of obliviousness (vaimukhya) of him, awareness of him, the cause of intentness upon him, manifests.”