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na ratnam anviṣyati mṛgyate hi tat |
(Kumāra-sambhava: 5.45)
“A jewel does not seek. It is rather sought.”
Read on →: na ratnam anviṣyati mṛgyate hi tat
ataś ca dharmibhiḥ pumbhir anīhārthaḥ praśasyate |
prakṣālanād dhi paṅkasya dūrād asparśanaṁ varam ||
(Mahābhārata: 3.2.47)
“Therefore, indifference towards wealth on the part of dharmic persons is praiseworthy. Remaining untouched by mud from afar is certainly better than washing [it off after touching it].”
Read on →: ataś ca dharmibhiḥ pumbhir anīhārthaḥ praśasyate
etad dhy evākṣaraṁ brahma etad dhy evākṣaraṁ param |
etad dhy evākṣaraṁ jñātvā yo yad icchati tasya tat ||
(Kaṭha Upaniṣad: 1.2.16)
“This one syllable [i.e., Om] is indeed Brahman. This one syllable is indeed supreme. One who knows this one syllable attains that which he desires.”
Read on →: etad dhy evākṣaraṁ brahma etad dhy evākṣaraṁ param
janma-trayānuguṇita-vaira-saṁrabdhayā dhiyā |
dhyāyaṁs tan-mayatāṁ yāto bhāvo hi bhava-kāraṇam ||
(Śrīmad Bhāgavatam: 10.74.46)
“Meditating [on Bhagavān] with a mind enflamed with enmity over the course of three births, he [i.e., Śiśupāla] reached [after giving up his body] a state of absorption [in him, i.e., he again became his pārṣada, personal associate], as bhāva [i.e., one’s continuous meditation, contemplation, and focus] is the cause of [one’s future] birth [be it within saṁsāra or beyond].”
Read on →: janma-trayānuguṇita-vaira-saṁrabdhayā dhiyā
vairānubandha-tīvreṇa dhyānenācyuta-sātmatām |
nītau punar hareḥ pārśvaṁ jagmatur viṣṇu-pārṣadau ||
(Śrīmad Bhāgavatam: 7.1.47)
“By meditation [on Bhagavān] with an intense sense of enmity, these two associates of Viṣṇu [i.e., Jaya and Vijaya] attained a state of being of the same form as Acyuta [i.e., they merged into him, and later, they attained forms like his], and returned to the side of Hari [i.e., resumed their roles as his gatekeepers in Vaikuṇṭha].”
Read on →: vairānubandha-tīvreṇa dhyānenācyuta-sātmatām
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].”
Read on →: sambandha-lābhopakṛtir abhedo guṇa-kīrtanam