idaṁ hi yogeśvara yoga-naipuṇaṁ
hiraṇyagarbho bhagavāñ jagāda yat |
yad anta-kāle tvayi nirguṇe mano
bhaktyā dadhītojjhita-duṣkalevaraḥ ||
(Śrīmad Bhāgavatam: 5.19.13)
“O Master of yoga, that which Bhagavān Hiraṇyagarbha [i.e., Lord Brahmā] has spoken of is certainly expertise in yoga: at the time of death, the wavering mind, abandoning the contemptible body, should be placed with bhakti on you who are nirguṇa.”
tasmād daivopapannena muny-annenāpi dharmavit |
santuṣṭo’har ahaḥ kuryān nitya-naimittikīḥ kriyāḥ ||
(Śrīmad Bhāgavatam: 7.15.11)
“Therefore, one who knows dharma and is contented should perform one’s regular and incidental duties day by day even with the foods of the sages which are obtained by destiny.”
na dadyād āmiṣaṁ śrāddhe na cādyād dharma-tattvavit |
muny-annaiḥ syāt parā prītir yathā na paśu-hiṁsayā ||
(Śrīmad Bhāgavatam: 7.15.7)
“One who knows the truth of dharma shall never offer flesh in a śrāddha nor shall one ever eat it. Satisfaction [of Bhagavān, as well as the devas, forefathers, other living beings, so forth] shall come about with the foods of the sages, and not so through animal slaughter.”
kṛta-narākāra bhava-mukha-vibudha-sevita
dyuti-sudhā-sāra puru-karuṇa kam api kṣitau |
prakaṭayan prema-bharam adhikṛta-sanātanaṁ
madana-gopāla nija-sadanam anurakṣa mām ||
(Stavāmṛta-laharī: Madana-gopāla-devāṣṭaka: 7)
“O you have manifested your human form!
O you who are worshipped by gods led by Śiva!
O you whose luster is the essence of nectar!
O you who are greatly compassionate!
O Madana Gopāla!
Please manifest on the earth
An abundance of some [indescribable] prema
By which Sanātana is captivated,
And continuously protect me in your own abode.”
sālokya-sārṣṭi-sāmīpya-sārūpyaikatvam apy uta |
dīyamānaṁ na gṛhṇanti vinā mat-sevanaṁ janāḥ ||
(Śrīmad Bhāgavatam: 3.29.13; cited in Hari-bhakti-vilāsa: 11.603; Bhakti-rasāmṛta-sindhu: 1.2.28; Bhakti Sandarbha: 234; Caitanya-caritāmṛta: 1.4.207, 2.6.270, 2.9.268, 2.19.173, 3.3.189)
[Kapiladeva to Devahūti:] “Without my service, people [i.e., those imbued with nirguṇa-bhakti to me] do not accept even sālokya, sārṣṭi, sāmīpya, sārūpya, or ekatva [i.e., sāyujya] even when [these are] offered [to them by me].”
atho mahābhāga bhavān amogha-dṛk
śuci-śravāḥ satya-rato dhṛta-vrataḥ |
urukramasyākhila-bandha-muktaye
samādhinānusmara tad-viceṣṭitam ||
(Śrīmad Bhāgavatam: 1.5.13)
[Nārada to Vyāsa:] “Therefore, O most fortunate one, you who are of unerring vision, of pure glory, dedicated to truth, and of resolute vows, with full absorption (samādhi) should remember and describe the [illustrious] variegated acts of Urukrama for the liberation of all [beings] from bondage.”
brahman yam anugṛhṇāmi tad viśo vidhunomy aham |
yan madaḥ puruṣaḥ stabdho lokaṁ māṁ cāvamanyate ||
(Śrīmad Bhāgavatam: 8.22.24; cited in Prīti Sandarbha: 47)
“[Śrī Bhagavān:] O Brahmā, from one whom I favor I remove that wealth by which the person becomes proud, obstinate, and disrespectful towards the world and myself.”
kṛṣṇa-līlāmṛta-pānaṁ vinā jīvitaṁ vastuto jīvitaṁ na bhavati |
(Excerpt from Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 10.12.13)
“Without drinking the nectar of Kṛṣṇa-līlā, life is not really life.”
ye māṁ bhajanti dāmpatye tapasā vrata-caryayā |
kāmātmāno’pavargeśaṁ mohitā mama māyayā ||
māṁ prāpya māniny apavarga-sampadaṁ
vāñchanti ye sampada eva tat-patim |
te manda-bhāgā niraye’pi ye nṛṇāṁ
mātrātmakatvān nirayaḥ susaṅgamaḥ ||
(Śrīmad Bhāgavatan: 10.60.52–53; cited in Prīti Sandarbha: 16)
“[Śrī Kṛṣṇa to Rukmiṇī Devī:] The desirous who by means of austerity and performance of rites worship me, the master of apavarga [i.e., mokṣa, or, the bestower of prema-bhakti, the ultimate puruṣārtha beyond even mokṣa], for the sake of matrimony [i.e., to enjoy the pleasures of being married] are deluded by my māyā. O Mānini! Those who desire [material] wealth [even] after attaining [alt., propitiating] me, who am the master of that [i.e., of wealth] and the wealth of apavarga, are unfortunate, since that [i.e., wealth] is present even in hell [alt., in births in lower, hellish species and conditions], and hell is a good condition for [such] persons on account of [their] being fixated upon the elements [i.e., on enjoying pleasures of sense objects].”
yadākṣaiś caritān dhyāyan karmāṇy ācinute’sakṛt |
sati karmaṇy avidyāyāṁ bandhaḥ karmaṇy anātmanaḥ ||
(Śrīmad Bhāgavatam: 4.29.78)
“[How is the mind the cause of saṁsāra?] When one repeatedly performs karmas thinking of objects attained [previously] by the senses, then, since karma [i.e., a karmic reaction] is present and thus [also] avidyā [i.e., the underlying basis of karma is also present], bondage to the karma of the non-ātmā occurs.”
