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  • yasyāsti bhaktir bhagavaty akiñcanā
    sarvair guṇais tatra samāsate surāḥ |
    harāv abhaktasya kuto mahad-guṇā
    manorathenāsati dhāvato bahiḥ ||
    (Śrīmad Bhāgavatam: 5.18.12; cited in Hari-bhakti-vilāsa: 10.561; Bhakti-rasāmṛta-sindhu: 1.1.29; Bhakti Sandarbha: 109; Caitanya-caritāmṛta: 1.8.58, 2.22.76)

    “[Prahlāda Mahārāja to Bhagavān Nṛsiṁha:] The suras along with all qualities reside in full within one who has unconditional bhakti to Bhagavān. How could a non-bhakta of Hari running outwards after the asat as a result of desire have the qualities of the mahats?”

    Read on →: yasyāsti bhaktir bhagavaty akiñcanā

  • nāsti buddhir ayuktasya na cāyuktasya bhāvanā |
    na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham ||
    (Śrīmad Bhagavad-gītā: 2.66)

    “One who is uncontrolled [i.e., of uncontrolled mind and senses] has no discernment, and one who is uncontrolled has no meditation. One who has no meditation further has no peace [i.e., relief from desire for, and engagement with, the sense objects (viṣaya)], and how can one who has no [such] peace have [any experience of] happiness [i.e., the bliss of the self]?”

    Read on →: nāsti buddhir ayuktasya na cāyuktasya bhāvanā

  • pradīpaḥ sarva-vidyānām upāyaḥ sarva-karmaṇām |
    āśrayaḥ sarva-dharmānāṁ vidyoddeśe prakīrtitā ||
    (Vātsyāyana’s Nyāya-bhāṣya on Gautama’s Nyāya-sūtra: 1.1.1)

    “Ānvīkṣikī [i.e., logic (nyāya)] is stated in the enumeration of sciences [i.e., fields of knowledge] to be the lamp of all sciences (vidyās), the means for [accomplishing] all karmas, and the basis of all dharmas.”

    Read on →: pradīpaḥ sarva-vidyānām upāyaḥ sarva-karmaṇām

  • kṛṣṇādharāmṛtāsvāda-siddhir atra na saṁśayaḥ ||
    (Viṭṭhalanātha Gosvāmī’s Sarvottama-stotra: 6; cited in Bhakti Sandarbha: 110)

    “The complete fulfillment (siddhi) of tasting the nectar of Kṛṣṇa’s lips is present in this [i.e., here on the path of bhakti]. [Of this] There is no doubt.”

    Read on →: kṛṣṇādharāmṛtāsvāda-siddhir atra na saṁśayaḥ

  • prāpyāpi durlabhataraṁ mānuṣyaṁ vibudhepsitam |
    yair āśrito na govindas tair ātmā vañcitaś ciram ||
    aśīti-caturaś caiva lakṣāṁs tān jīva-jātiṣu |
    bhramadbhiḥ puruṣaiḥ prāpya mānuṣyaṁ janma-paryayāt ||
    tad apy aphalatāṁ jātaṁ teṣām ātmābhimāninām |
    varākānām anāśritya govinda-caraṇa-dvayam ||
    (Brahma-vaivarta Purāṇa: cited in Hari-bhakti-vilāsa: 11.650–652; Bhakti Sandarbha: 108)

    “The ātmā (self) is prolongedly cheated by those who do not take shelter in Govinda even after receiving a most rare to attain human life [which is] desired [even] by the devas. A human life is attainable by living beings wandering amid the eight million, four hundred thousand species of life on account of the revolution of births [i.e., it is finally attained as a result of gradually transmigrating through the vast myriad of life-forms found throughout the universe in accord with the unfolding of living beings’ individual and collective karma]. Even that [attainment of a human life, however, sadly,] becomes fruitless for those of self-conceit [i.e., those who identify with the body and lack awareness of their actual self], the wretched [i.e., the low-minded absorbed in the pursuit of external pleasures], by not taking shelter in the two feet of Govinda.”

    Read on →: prāpyāpi durlabhataraṁ mānuṣyaṁ vibudhepsitam

  • ye’bhyarthitām api ca no nṛ-gatiṁ prapannā
    jñānaṁ ca tattva-viṣayaṁ saha-dharma yatra |
    nārādhanaṁ bhagavato vitaranty amuṣya
    sammohitā vitatayā bata māyayā te ||
    (Śrīmad Bhāgavatam: 3.15.24; cited in Bhakti Sandarbha: 108)

    [Brahmā to Maitreya:] “Bata! (Alas!) Even those who have attained a human state [i.e., life] wherein jñāna (awareness) relating to Tattva along with dharma are present, which is sought by us [i.e., by Brahmā and the other devas], but do not offer worship to Bhagavān [i.e., he who is source of all dharma and all jñāna] are thoroughly bewildered by his all-pervading māyā.”

    Read on →: ye’bhyarthitām api ca no nṛ-gatiṁ prapannā

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