katamo’pi na venaḥ syāt pañcānāṁ puruṣaṁ prati |
tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet ||
(Śrīmad Bhāgavatam: 7.1.31)
“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] Veṇa did not have even one of these five [aforementioned bhāvas] for the Puruṣa. Therefore, one may absorb the mind in Kṛṣṇa by some particular means.”
gopyaḥ kāmād bhayāt kaṁso dveṣāc caidyādayo nṛpāḥ |
sambandhād vṛṣṇayaḥ snehād yūyaṁ bhaktyā vayaṁ vibho ||
(Śrīmad Bhāgavatam: 7.1.30)
“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] O King, the gopis through amorous desire, Kaṁsa through fear, kings such as Caidya [i.e., Śiśupāla] through hatred, the Vṛṣṇis and Paṇḍavas through affection based on relationship, and we through bhakti [attained a destination related to Īśvara, as described in the previous verse].”
kāmād dveṣād bhayāt snehād yathā bhaktyeśvare manaḥ |
āveśya tad-aghaṁ hitvā bahavas tad-gatiṁ gatāḥ ||
(Śrīmad Bhāgavatam: 7.1.29)
“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] Having absorbed the mind in Īśvara out of amorous desire (kāma), enmity, fear, or affection, and [thereby] given up their sin, many have attained a destination related to him [i.e., Īśvara] as [some do so] by means of bhakti.”
kīṭaḥ peśaskṛtā ruddhaḥ kuḍyāyāṁ tam anusmaran |
saṁrambha-bhaya-yogena vindate tat-svarūpatām ||
evaṁ kṛṣṇe bhagavati māyā-manuja īśvare |
vaireṇa pūta-pāpmānas tam āpur anucintayā ||
(Śrīmad Bhāgavatam: 7.1.27–28)
“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] An insect captured by a potter wasp in its nest, constantly thinking of it by means of fury and fear, [eventually by virtue of being so absorbed in thought of it] attains an identity of form with it. Similarly, those who have been purified of sin by continuously thinking out of enmity of Bhagavān Kṛṣṇa, [he who is] Īśvara manifest by means of [his] māyā as a human, attain him.”
yathā vairānubandhena martyas tan-mayatām iyāt |
na tathā bhakti-yogena iti me niścitā matiḥ ||
(Śrīmad Bhāgavatam: 7.1.26)
“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] As a mortal being can attain absorption in him [i.e., Bhagavān] through constant enmity, not so [can one] through bhakti-yoga. This is my certain opinion.”
tasmād vairānubandhena nirvaireṇa bhayena vā |
snehāt kāmena vā yuñjyāt kathañcin nekṣate pṛthak ||
(Śrīmad Bhaṅavatam: 7.1.25)
“[Nārada Ṛṣi to Yudhiṣṭhira Mahārāja:] Therefore, by constant enmity, by non-enmity, by fear, by affection, or by amorous desire, one can connect [the mind to Bhagavān] such that one does not see [anything] apart [from Bhagavān] by any means.”
tad-vāg-visargo janatāgha-viplavo
yasmin prati-ślokam abaddhavaty api |
nāmāny anantasya yaśo’ṅkitāni yac
chṛṇvanti gāyanti gṛṇanti sādhavaḥ ||
(Śrīmad Bhāgavatam: 1.5.11; 12.12.52)
“Destructive of humanity’s sins is any composition of language in which, even if devoid of [syntactical] sense, there are names marked with [i.e., derived from descriptions of] the glories of Ananta [i.e., Bhagavān, lit., “he who is without end”] in every verse, since sādhus hear, sing, and speak [those names in the process of reciting the composition].”
ācāryopāsanaṁ … |
(Śrīmad Bhagavad-gītā: 13.7)
“Serving an ācārya [is an aspect of true knowledge].”
idaṁ te nātapaskāya nābhaktāya kadācana |
na cāśuśrūṣave vācyaṁ na ca māṁ yo’bhyasūyati ||
(Śrīmad Bhagavad-gītā: 18.67)
“[Bhagavān Śrī Kṛṣṇa:] Neither to someone who is neglectful of austerity, nor to a non-bhakta, nor to someone who does not wish to listen, nor to someone who casts aspersions on me is this [i.e., this śāstra, Śrīmad Bhagavad-gītā] ever to be spoken.”
nanv artha-kovidā brahman varṇāśrama-vatām iha |
ye mayā guruṇā vācā taranty añjo bhavārṇavam ||
(Śrīmad Bhāgavatam: 10.80.33)
“[Kṛṣṇa to Sudāmā:] O brāhmaṇa, certainly they among those adherent to varṇa and āśrama here are sagacious who easily cross over the ocean of material existence by means of words from me—the guru.”
