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sa kartā sarva-dharmāṇāṁ bhakto yas tava keśava

sa kartā sarva-dharmāṇāṁ bhakto yas tava keśava |
sa kartā sarva-pāpānāṁ yo na bhaktas tavācyuta ||
dharmo bhavaty adharmo’pi kṛto bhaktais tavācyuta |
pāpaṁ bhavati dharmo’pi tavābhaktaiḥ kṛto hareḥ ||
(Skanda Purāṇa; cited in Hari-bhakti-vilāsa: 10.90)

“He who is your bhakta is a performer of all dharma, O Keśava, and he who is not your bhakta is a performer of all sins, O Acyuta. Even adharma performed by your bhaktas [e.g., some occasional excessive acceptance of donations at a tīrtha or similar place] becomes dharma [because it is for your sake, by virtue of the sincerity of your bhakta], O Acyuta, and even dharma performed by non-bhaktas [e.g., performance of yoga and so on] becomes sin [because of disregard for you], O Hari.”

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naitādṛśaḥ paro dharmo nṛṇāṁ sad-dharmam icchatām

naitādṛśaḥ paro dharmo nṛṇāṁ sad-dharmam icchatām |
nyāso daṇḍasya bhūteṣu mano-vāk-kāyajasya yaḥ ||
(Śrīmad Bhāgavatam: 7.15.8)

“For human beings who aspire to follow the highest dharma, there is no better dharma than this: giving up violence—caused by the mind, words, or the body—towards living beings.”

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tasmāt sarveṣu bhūteṣu dayāṁ kuruta sauhṛdam

tasmāt sarveṣu bhūteṣu dayāṁ kuruta sauhṛdam |
bhāvam āsuram unmucya yayā tuṣyaty adhokṣajaḥ ||
(Śrīmad Bhāgavatam: 7.6.24)

“Therefore, one should give up the demonic mentality and engage in kindness and friendliness to all beings whereby Adhokṣaja [i.e., Bhagavān] is pleased.”

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yo bandhana-vadha-kleśān prāṇināṁ na cikīrṣati

yo bandhana-vadha-kleśān prāṇināṁ na cikīrṣati |
sa sarvasya hita-prepsuḥ sukham atyantam aśnute ||
(Manu Smṛti: 5.46)

“One who does not desire to bind, kill, or trouble other living beings and [instead] desires good for them all attains unlimited happiness.”

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yena yāvān yathādharmo dharmo veha samīhitaḥ

yena yāvān yathādharmo dharmo veha samīhitaḥ |
sa eva tat-phalaṁ bhuṅkte tathā tāvad amutra vai ||
(Śrīmad Bhāgavatam: 6.1.45)

“As and to the extent one engages in dharma and adharma here, so and to that extent one will receive the result of that hereafter.”

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evaṁ bahu-savaṁ kālaṁ mahātmāvicalendriyaḥ

evaṁ bahu-savaṁ kālaṁ mahātmāvicalendriyaḥ |
tri-vargaupayikaṁ nītvā putrāyādān nṛpāsanam ||
manyamāna idaṁ viśvaṁ māyā-racitam ātmani |
avidyā-racita-svapna-gandharva-nagaropamam ||
ātma-stry-apatya-suhṛdo balam ṛddha-kośam
antaḥ-puraṁ parivihāra-bhuvaś ca ramyāḥ |
bhū-maṇḍalaṁ jaladhi-mekhalam ākalayya
kālopasṛṣṭam iti sa prayayau viśālām ||
(Śrīmad Bhāgavatam: 4.12.14–15)

“After passing many years of time conducive to tri-varga [i.e., dharma, artha, and kāma], he of exalted ātmā [i.e., pure citta] and unwavering senses [i.e., Dhruva] gave the king’s seat to his son. Considering this world to be superimposed by māyā onto the ātmā and comparable to a city of Gandharvas fabricated by ignorance, and regarding the ātmā [i.e., the body], wives, children, friends, power [i.e., horses, elephants, soldiers, etc.], treasuries, inner chambers, beautiful parks, and the earth girdled by the oceans to be seized by time [i.e., invariably subject to destruction], he went to Viśālā [i.e. Badarikāśrama].”

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yad idaṁ manasā vācā cakṣurbhyāṁ śravaṇādibhiḥ

yad idaṁ manasā vācā cakṣurbhyāṁ śravaṇādibhiḥ |
naśvaraṁ gṛhyamāṇaṁ ca viddhi māyā-manomayam ||
(Śrīmad Bhāgavatam: 11.7.7; cited in Paramātma Sandarbha 69)

“Know that this [world] which is perceived with the mind, speech, eyes, ears, and so forth is transitory and illusory on account of being formulated in the mind.”

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bhakti-yogena manasi samyak praṇihite’male

bhakti-yogena manasi samyak praṇihite’male |
apaśyat puruṣaṁ pūrṇaṁ māyāñ ca tad-apāśrayam ||
(Śrīmad Bhāgavatam: 1.7.4)

“In his pure heart, which was perfectly fixed by means of bhakti-yoga, Vyāsadeva saw the Complete Puruṣa, as well as māyā sheltered behind him.”

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