Bhagavān

yad yujyate’su-vasu-karma-mano-vacobhir

yad yujyate’su-vasu-karma-mano-vacobhir
dehātmajādiṣu nṛbhis tad asat pṛthaktvāt |
tair eva sad bhavati yat kriyate’pṛthaktvāt
sarvasya tad bhavati mūla-niṣecanaṁ yat ||
(Śrīmad Bhāgavatam: 8.9.29; cited in Bhakti Sandarbha: 134)

“That which is done with the prāṇas, wealth, actions, mind, and speech by human beings for the sake of the body, children, and so forth is asat because of separateness. That which is done with those very same things [for the sake of Īśvara] is sat because of non-separateness, just as watering a root [of a tree] becomes that [i.e., nourishing] of the entirety [i.e., of the tree].”

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ye’bhyarthitām api ca no nṛ-gatiṁ prapannā

ye’bhyarthitām api ca no nṛ-gatiṁ prapannā
jñānaṁ ca tattva-viṣayaṁ saha-dharma yatra |
nārādhanaṁ bhagavato vitaranty amuṣya
sammohitā vitatayā bata māyayā te ||
(Śrīmad Bhāgavatam: 3.15.24; cited in Bhakti Sandarbha: 108)

[Brahmā to Maitreya:] “Bata! (Alas!) Even those who have attained a human state [i.e., life] wherein jñāna (awareness) relating to Tattva along with dharma are present, which is sought by us [i.e., by Brahmā and the other devas], but do not offer worship to Bhagavān [i.e., he who is source of all dharma and all jñāna] are thoroughly bewildered by his all-pervading māyā.”

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yatra yena yato yasya yasmai yad yad yathā yadā

yatra yena yato yasya yasmai yad yad yathā yadā |
syād idaṁ bhagavān sākṣāt pradhāna-puruṣeśvaraḥ ||
(Śrīmad Bhāgavatam: 10.85.4; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇa: Kāraka-prakaraṇa, Maṅgalācaraṇa)

“In which, by which, from which, of which, for which, with which, and when whatever may be—this is [all simply] Bhagavān himself [i.e., everything in the world is an expression of Bhagavān], the Īśvara of pradhāna and the Puruṣa.”

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idaṁ bhagavatā pūrvaṁ brahmaṇe nābhi-paṅkaje

idaṁ bhagavatā pūrvaṁ brahmaṇe nābhi-paṅkaje |
sthitāya bhava-bhītāya kāruṇyāt samprakāśitam ||
ādi-madhyāvasāneṣu vairāgyākhyāna-saṁyutam |
hari-līlā-kathā-vrātāmṛtānandita-sat-suram ||
sarva-vedānta-sāraṁ yad brahmātmaikatva-lakṣaṇam |
vastv advitīyaṁ tan-niṣṭhaṁ kaivalyaika-prayojanam ||
(Śrīmad Bhāgavatam: 12.13.10–12)

“At the beginning, middle, and end replete with narrations productive of non-attachment (vairāgya); filled with the amṛta of discussion of Hari’s līlā by which the sādhu suras [i.e., Hari’s bhaktas, or, the self-satisfied (ātmārāmas)] become blissful; focused on that non-dual Reality (advitīya Vastu) which is the essence of the entire Vedānta [i.e., of the Upaniṣads] and has the characteristic of oneness of [i.e., the characteristic of non-excessive non-difference between] the ātmā with Brahman; and possessed of the singular aim of kaivalya [i.e., purity, meaning, pure bhakti, Bhagavat-prema, or, direct perception of Supreme Entity]—this [i.e., Śrīmad Bhāgavatam] was previously manifested in full [i.e., taught] out of compassion by Bhagavān [i.e., Śrī Kṛṣṇa] to Brahmā, who was situated on the navel-lotus [of Garbhodakaśāyī Viṣṇu] and frightened of material existence.”

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oṁ namaḥ paramahaṁsāsvādita-caraṇa-kamala-cin-makarandāya

oṁ namaḥ paramahaṁsāsvādita-caraṇa-kamala-cin-makarandāya bhakta-jana-mānasa-nivāsāya śrī-rāmacandrāya |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 1.1.1)

“Om. Obeisance unto Śrī Rāmacandra, whose dwelling place is the bhaktas’ minds and the spiritual nectar of whose lotus feet is tasted by the paramahaṁsas.”

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kiṁ durāpādanaṁ teṣāṁ puṁsām uddāma-cetasām

kiṁ durāpādanaṁ teṣāṁ puṁsām uddāma-cetasām |
yair āśritas tīrtha-padaś caraṇo vyasanātyayaḥ ||
(Śrīmad Bhāgavatam: 3.23.42)

“What is difficult to attain for those persons of unfettered mind [i.e., of strong mind, or, even alternately, of uncontrolled mind] who take shelter in the feet of he whose feet are the origin of all tīrthas, the feet which bring about the cessation of [all] plight [i.e., saṁsāra itself]?”

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satām ayaṁ sāra-bhṛtāṁ nisargo

satām ayaṁ sāra-bhṛtāṁ nisargo
yad-artha-vāṇī-śruti-cetasām api |
prati-kṣaṇaṁ navyavad acyutasya yat
striyā viṭānām iva sādhu vārtā ||
(Śrīmad Bhāgavatam: 10.13.2)

[Śukadeva Gosvāmī to Parīkṣit Mahārāja:] “This is the nature of sādhus who grasp the essence, they for whom discussion of Acyuta is truly as though ever-new at every moment even though it is [already and always] the object of their speech, hearing, and mind, just as discussion of women is [as though ever-new] for sensualists.”

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satāṁ prasaṅgān mama vīrya-saṁvido

satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ |
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati ||
(Śrīmad Bhāgavatam: 3.25.25; cited in Hari-bhakti-vilāsa: 10.273; Bhakti-rasāmṛta-sindhu: 1.3.12; Tattva Sandarbha: 33; Bhakti Sandarbha: 11, 172, 202, 340; Caitanya-caritāmṛta: 1.1.60, 2.22.83, 2.23.16)

“As a result of extensive association with sādhus, discussions [of me] become full perceptions of my potency and elixirs for the heart and the ears. By cherishing them, swiftly śraddhā, rati (bhāva), and bhakti (prema) to I who am the path to liberation will manifest in succession.”

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