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  • tasmād anyad bhagavad-bhajanam api nāpekṣate |
    (Bhakti Sandarbha: 237)

    “Therefore [i.e., because Hari can become pleased to reveal himself simply in response to guru-bhakti], even other service to Bhagavān is not required [for a sādhaka fully engaged in personal service to his guru].”

    Read on →: tasmād anyad bhagavad-bhajanam api nāpekṣate

  • bhaktir yathā harau me’sti tadvan niṣṭhā gurau yadi |
    mamāsti tena satyena svaṁ darśayatu hariḥ ||
    (Padma Purāṇa, cited in Bhakti Sandarbha 237)

    [Devahūti prayed:] “If I have fixity upon my guru just as I have bhakti to Hari, then may Hari on account of such virtue reveal Himself to me.”

    Read on →: bhaktir yathā harau me’sti tadvan niṣṭhā gurau yadi

  • guru-mūlam idaṁ sarvaṁ tasmān nityaṁ guruṁ bhajet |
    puraścaraṇa-hīno’pi mantrī siddhyen na saṁśayaḥ ||
    (Hari-bhakti-vilāsa: 17.242)

    “The basis of all these [preliminary rites] is the guru. Therefore, always serve the guru. Thereby, even a mantra-sādhaka who has not performed any preliminary rites (puraścaraṇa) can attain perfection. Of this, there is no doubt.”

    Read on →: guru-mūlam idaṁ sarvaṁ tasmān nityaṁ guruṁ bhajet

  • ācāryopāsanaṁ … |
    (Śrīmad Bhagavad-gītā: 13.7)

    “Serving an ācārya [is an aspect of true knowledge].”

    Read on →: ācāryopāsanaṁ

  • tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ |
    amāyayānuvṛttyā yais tuṣyed ātmātmado hariḥ ||
    (Śrīmad Bhāgavatam: 11.3.22; cited in Bhakti-rasāmṛta-sindhu: 1.2.98; Bhakti Sandarbha: 206)

    “One for whom the guru is the Self (ātmā) and the Devatā should, through unaffected adherence, learn from him [viz., the guru] Bhāgavata-dharmas by which Hari, he who is the Self and the Bestower of himself, can be pleased.”

    Read on →: tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ

  • vyavasāyātmikā buddhir ekeha kuru-nandana |
    bahu-śākhā hy anantāś ca buddhayo’vyavasāyinām ||
    (Śrīmad Bhagavad-gītā: 2.41)

    “O son of the Kurus, the resolute intellect (buddhi) is one [i.e., one-pointed] in this regard [i.e., in regard to practicing bhakti-yoga]. The intellects of the irresolute, however, are many-branched and endless [i.e., divided between numerous different pursuits and driven by an endless number of worldly desires].”

    Read on →: vyavasāyātmikā buddhir ekeha kuru-nandana

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