atraiva narakaḥ svarga iti mātaḥ pracakṣyate |
yā yātanā vai nārakyas tā ihāpy upalakṣitāḥ ||
(Śrīmad Bhāgavatam: 3.30.29)
“O mother, they say Naraka and Svarga exist [i.e., are experienced] here [i.e., in this plane] itself. Sufferings which are hellish are perceived here too.”
rājovāca
maharṣa etad vaicitryaṁ lokasya katham iti |
ṛṣir uvāca
tri-guṇatvāt kartuḥ śraddhayā karma-gatayaḥ pṛthag-vidhāḥ sarvā eva sarvasya tāratamyena bhavanti |
athedānīṁ pratiṣiddha-lakṣaṇasyādharmasya tathaiva kartuḥ śraddhāyā vaisādṛśyāt karma-phalaṁ visadṛśaṁ bhavati, yā hy anādy-avidyayā kṛta-kāmānāṁ tat-pariṇāma-lakṣaṇāḥ sṛtayaḥ sahasraśaḥ pravṛttāḥ, tāsāṁ prācuryeṇānuvarṇayiṣyāmaḥ |
(Śrīmad Bhāgavatam: 5.26.1–3)
“The king said: ‘O great seer, why does the world have this variegatedness?’
“The seer said, ‘The destinations [reached by way] of actions are of different types in accord with the conviction (śraddhā) of the agent [of the actions] on account of [agents and their conviction’s] being constituted of the three guṇas. Indeed they all [i.e., the various destinations reached by way of actions] occur for all [agents] in a gradation. Thus, in this case in exactly the way [as a dissimilar result occurs for agents of dharma on account of a dissimilarity in their convictions (śraddhās)], a dissimilar result of an action occurs on account of the dissimilarity in the conviction (śraddhā) of an agent of adharma, the nature of which is a prohibition [in the śāstra]. I will describe extensively the thousands of determined destinations, the natures of which are transformations of [worldly] desires, for those who have acted upon those [worldly desires] as a result of beginningless (anādi) ignorance (avidyā).”
hantāyam adrir abalā hari-dāsa-varyo
yad rāma-kṛṣṇa-caraṇa-sparaśa-pramodaḥ |
mānaṁ tanoti saha-go-gaṇayos tayor yat
pānīya-sūyavasa-kandara-kanda-mūlaiḥ ||
(Śrīmad Bhāgavatam: 10.21.18)
“Hanta!
O ladies!
This mountain is the best of Hari’s servants
Since he is possessed of great delight
At the touch of Rāma and Kṛṣṇa’s feet,
And since he offers honor to them,
Along with their cows and company,
With beverages, fine grass, hollows, bulbs, and roots.”
mayy arpitātmanaḥ sabhya nirapekṣasya sarvataḥ |
mayātmanā sukhaṁ yat tat kutaḥ syād viṣayātmanām ||
(Śrīmad Bhāgavatam: 11.14.12)
“O noble one, how can those of mind upon objects of the senses have the happiness on account of me, the Self, which those of mind offered to me, who are indifferent to everything [else], have?”
patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati |
tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ ||
(Śrīmad Bhagavad-gītā: 9.26)
[Bhagavān Śrī Kṛṣṇa:] “One who with bhakti offers a leaf, flower, fruit, or water to me—I partake of that offered out of bhakti from one of pure heart.”
nāsāṁ dvijāti-saṁskāro na nivāso gurāv api |
na tapo nātma-mīmāṁsā na śaucaṁ na kriyāḥ śubhāḥ ||
tathāpi hy uttamaḥ-śloke kṛṣṇe yogeśvareśvare |
bhaktir dṛḍhā na cāsmākaṁ saṁskārādimatām api ||
(Śrīmad Bhāgavatam: 10.23.42–43)
“Although they have neither the saṁskāra of a twice-born, nor residence with the guru, nor austerity, nor self-inquiry, nor cleanliness, nor meritorious rites, still certainly [they have] firm bhakti to he of highest praise, Kṛṣṇa, the Īśvara of all masters of yogas, whereas even we who are endowed with the saṁskāra [of a twice-born] and so forth do not [have bhakti to Kṛṣṇa].”
dhig janma nas trivṛd vidyāṁ dhig vrataṁ dhig bahujñatām |
dhik kulaṁ dhik kriyā-dākṣyaṁ vimukhā ye tv adhokṣaje ||
(Śrīmad Bhāgavatam: 10.23.39)
“Fie on the threefold birth, fie on the education, fie on the vow, fie on the great learnedness, fie on the family, and fie on the rites and expertise of we who are utterly averse to Adhokṣaja!”
viṣayābhiniveśena nātmānaṁ yat smaret punaḥ |
jantor vai kasyacid dhetor mṛtyur atyanta-vismṛtiḥ ||
(Śrīmad Bhāgavatam: 11.22.38)
“Complete non-remembrance as a consequence of some cause on account of which one shall not remember again the [previous] body [one had] as a result of absorption in objects of the senses [while in one’s new body] is [called] death.”
praśastācaraṇaṁ nityam apraśastasya varjanam |
etad dhi maṅgalaṁ proktam ṛṣibhis tattva-darśibhiḥ ||
(Unknown source; cited in the Bhāvārtha-dīpikā and Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 4.21.42)
“Continuous laudable conduct and avoidance of the unlaudable—this specifically is declared well-being [alt., auspiciousness] (maṅgala) by the sages who are seers of the reality.”
aho bata śvapaco’to garīyān
yaj-jihvāgre vartate nāma tubhyam |
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcūr nāma gṛṇanti ye te ||
(Śrīmad Bhāgavatam: 3.33.7)
“Aho bata [i.e., how astonishing]! A dog-cooker on the tip of whose tongue your name is present is thus highly honorable. Those who take your name have undergone austerity, conducted sacrifices, bathed [in all tīrthas], become noble, and studied the Veda.”
