yat-prīṇanād barhiṣi deva-tiryaṅ-
manuṣya-vīrut-tṛṇam āviriñcāt |
prīyeta sadyaḥ sa ha viśva-jīvaḥ
prītaḥ svayaṁ prītim agād gayasya ||
(Śrīmad Bhāgavatam: 5.15.13)
“He because of whose pleasure the devas, animals. human beings, and plants beginning with Brahmā immediately become pleased, [he who is] the very life of the universe, [and] pleasure himself [i.e., the very embodiment of pleasure], became pleased at the sacrifice of [King] Gaya.”
jīva-rāśibhir ākīrṇa aṇḍa-kośāṅghripo mahān |
tan-mūlatvād acyutejyā sarva-jīvātma-tarpaṇam||
(Śrīmad Bhāgavatam: 7.14.36)
“The vast tree of this universe is filled with multitudes of jīvas. Worship of Acyuta satisfies all jīvas and one’s self because He is the root of the tree.”
yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ |
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā ||
(Śrīmad Bhāgavatam: 4.31.14)
“As the trunks, branches, and sub-branches of a tree are all satiated by watering the root thereof, and as [satiation] of the sense organs comes about as a result of an offering [of food] to the vital air, so exactly honoring of all [beings] comes about by worship of Acyuta.”
man-nimittaṁ kṛtaṁ pāpam api dharmāya kalpate |
mām anādṛtya dharmo’pi pāpaṁ syān mat-prabhāvataḥ ||
(Padma Purāṇa; Hari-bhakti-vilāsa: 1.110, 10.263)
[Bhagavān:] “By my power, even sin that is committed for me is considered dharma, and even dharma that disregards me can become sin.”
arir mitraṁ viṣaṁ pathyam adharmo dharmatāṁ vrajet |
suprasanne hṛṣīkeśe viparīte viparyayaḥ ||
(Padma Purāṇa; Hari-bhakti-vilāsa: 1.109, 10.262)
“When Hṛṣīkeśa is highly pleased, then enemies become friends, poison becomes salutary, and adharma becomes dharma. When the opposite occurs [i.e., when Hṛṣīkeśa is displeased], the opposite ensues [i.e., friends become enemies, nutriments becomes poison, and dharma becomes adharma].”
athāpy upāyo mama devi cintyaḥ
santoṣitasya vrata-caryayā te |
mamārcanaṁ nārhati gantum anyathā
śraddhānurūpaṁ phala-hetukatvāt ||
(Śrīmad Bhāgavatam: 8.17.17)
“[Bhagavān to Aditi:] O Devi, satisfied by your observance of the vrata [i.e., the payo-vrata I prescribed for you], I should now think of a means [to fulfill your desire]. Because it is a cause of results in accord with one’s śraddhā, worship of me should not go otherwise [i.e., should never go in vain or lead to any unbefitting result].”
bhakti-viśeṣa-mātreṇaivodaya-viśeṣa-niyamāt |
(Kṛṣṇa Sandarbha: 149)
“[Kṛṣṇa became the son of Droṇa and Dharā] Because of the rule that a particular manifestation [of him] is a result of a particular [corresponding] form of bhakti.”
anya-kāmī yadi kare kṛṣṇera bhajana |
nā māgileo kṛṣṇa tāre dena sva-caraṇa ||
kṛṣṇa kahe—āmā bhaje, māge viṣaya-sukha |
amṛta chāḍi’ viṣa māge—ei baḍa mūrkha ||
āmi vijña, ei mūrkhe viṣaya kene diba? |
sva-caraṇāmṛta diyā viṣaya bhulāiba ||
(Śrī Caitanya-caritāmṛta: 2.22.37–39)
“If someone with other desires [i.e., someone who desires anything other than Kṛṣṇa] engages in worship of Kṛṣṇa, then Kṛṣṇa gives them his own feet even though they did not ask [for them]. Kṛṣṇa says [i.e., considers], ‘They worship me but ask for the pleasure of sense objects; they reject nectar and ask for poison. They are a great fool. I [on the contrary] am wise. [So,] Why should I give this fool objects of the senses? I will give them the nectar of my own feet and make them forget about objects of the senses.’”
yad yad icchati yāvac ca phalam ārādhite’cyute |
tat tad āpnoti rāgendra bhūri svalpam athāpi vā ||
(Viṣṇu Purāṇa: 3.8.7)
“When Acyuta is propitiated, one attains whatever result one desires, and to whatever extent, O emperor, be it great or small.”
sṛṣṭy-ādikaṁ harir naiva prayojanam apekṣya tu |
kurute kevalānandād yathā mattasya nartanam ||
pūrṇānandasya tasyeha prayojana-matiḥ kutaḥ |
muktā apy āpta-kāmāḥ syuḥ kim utāsyākhilātmanaḥ ||
(Nārāyaṇa-saṁhitā; cited in Bhagavat Sandarbha: 47; Paramātma Sandarbha: 93; Govinda-bhāṣya on Vedānta-sūtra: 2.1.33)
“Hari does not require any motive for emanation and so forth [of the material universes]. He acts purely out of bliss, like the dancing of an intoxicated person. Since he is full of bliss, how can he have any thought of a motive? Even liberated beings are of satisfied desire, so how much more so must be the Ātmā of all?”
