sa vai priyatamaś cātmā yato na bhayam aṇv api |
iti veda sa vai vidvān yo vidvān sa gurur hariḥ ||
(Śrīmad Bhāgavatam: 4.29.51; cited in Bhakti Sandarbha: 202)
“He [viz., Hari] is indeed the dearmost Self (Ātmā), [he] on account of whom not even a trace of fear arises. One who understands this is verily knowledgeable, and one who is knowledgeable is a guru and Hari.”
yo māṁ sarveṣu bhūteṣu santam ātmānam īśvaram |
hitvārcāṁ bhajate mauḍhyād bhasmany eva juhoti saḥ ||
(Śrīmad Bhāgavatam: 3.29.22; cited in Bhakti Sandarbha: 106)
[Kapiladeva:] “One who disregards me, the Self, the Īśvara, present in all beings, and worships a deity out of ignorance only makes oblations into ashes.”
ahaṁ sarveṣu bhūteṣu bhūtātmāvasthitaḥ sadā |
tam avajñāya māṁ martyaḥ kurute’rcā-viḍambanam ||
(Śrīmad Bhāgavatam: 3.29.21; cited in Bhakti Sandarbha: 106)
[Kapiladeva:] “I am ever present in all beings as the Self [i.e., the Inner Regulator (Antaryāmī)] of all beings. By disrespecting him, that is, me, a mortal makes a mockery of ritual worship [alt., a mockery of my deity].”
arcādiṣu yadā yatra śraddhā māṁ tatra cārcayet |
sarva-bhūteṣv ātmani ca sarvātmāham avasthitaḥ ||
(Śrīmad Bhāgavatam: 11.27.48)
“When and where one has śraddhā in a deity or elsewhere, there specifically one should worship me. I, the Self of all, am present in all beings and in the self.”
tasmād asad-abhidhyānaṁ yathā svapna-manoratham |
hitvā mayi samādhatsva mano mad-bhāva-bhāvitam ||
(Śrīmad Bhāgavatam: 11.14.28)
“Therefore, one should reject desire for [alt., meditation upon] the asat, which is like the illusion in a dream, and upon me fully fix the mind imbued with bhāva by way of contemplation of me.”
āvṛtaṁ jñānam etena jñānino nitya-vairiṇā |
kāma-rūpeṇa kaunteya duṣpūreṇānalena ca ||
(Śrīmad Bhagavad-gītā: 3.39)
“The knowledge [i.e., discernment] of the knower is covered by this perpetual enemy in the form of kāma, which is like an insatiable fire.”
śāstreṣv iyān eva suniścito nṛṇāṁ
kṣemasya sadhryag-vimṛśeṣu hetuḥ |
asaṅga ātma-vyatirikta ātmani
dṛḍhā ratir brahmaṇi nirguṇe ca yā ||
(Śrīmad Bhāgavatam: 4.22.21)
“In the śāstras of united deliberation the means to well-being for human beings has been fully determined exactly to this extent: non-attachment to all that is not the Ātmā which is also [of the nature of] firm attachment to the unqualified, absolute Ātmā.”
mat-sevayā pratītaṁ te sālokyādi-catuṣṭayam |
necchanti sevayā pūrṇāḥ kuto’nyat kāla-viplutam ||
(Śrīmad Bhāgavatam: 9.4.67)
“Being fulfilled by service [to me], they do not desire the four [types of mukti] beginning with sālokya [that can be] attained by service to me, much less anything else that is dissipated in time.”
vimuñcati yadā kāmān mānavo manasi sthitān |
tarhy eva puṇḍarīkākṣa bhagavattvāya kalpate ||
(Śrīmad Bhāgavatam: 7.10.9)
“O you of lotus eyes! When a human being completely casts away desires situated in the mind, only then does one become fit for Bhagavattva.”
indriyāṇi manaḥ prāṇa ātmā dharmo dhṛtir matiḥ |
hrīḥ śrīs tejaḥ smṛtiḥ satyaṁ yasya naśyanti janmanā ||
(Śrīmad Bhāgavatam: 7.10.8)
“By the appearance of which [i.e., of desire], the senses, the mind, the vital air, the body, dharma, composure, intelligence, modesty, beauty, strength, remembrance, and truthfulness are lost.”
