atithir yasya tuṣṭo hi tasya tuṣṭo hariḥ svayam |
harau tuṣṭe gurus tuṣṭo gurau tuṣṭe jagat-trayam ||
(Nārada Pañcarātra 1.6.40)
“Hari himself is satisfied with one with whom a guest is satisfied. When Hari is satisfied, then guru is satisfied, and when guru is satisfied, then the three worlds are satisfied.”
puṁsāṁ kilaikānta-dhiyāṁ svakānāṁ
yāḥ sampado divi bhūmau rasāyām |
na rāti yad dveṣa udvega ādhir
madaḥ kalir vyasanaṁ samprayāsaḥ ||
(Śrīmad Bhāgavatam: 6.11.22)
“To living beings who are his own [i.e., who have offered themselves and been accepted by him] and whose minds are completely one-pointed [i.e., fully fixedly upon him], he [i.e., Bhagavān] does not give the opulences of Svarga, the earth, or Rasātala, from which arise enmity, agitation, mental distress, pride, quarrel, attachment, and exertion [i.e., numerous distractions from the joy of bhakti].”
anukampā ca pūrṇe’pi svasmin nija-sevādy-abhilāṣaṁ sampādya sevakādiṣu sevādi-saubhāgya-sampādikā bhagavataś cittārdratāmayī tad-upakārecchā |
(Prīti Sandarbha: 84)
“Anukampā (compassion) is Bhagavān’s desire, constituted of meltedness of the heart, to favor his servants and so forth by producing desire [within their hearts] for their own service to him and then manifesting the fortune of that service and so forth even though he is complete [i.e., independent and self-satisfied].”
gopīnāṁ paramānanda āsīd govinda-darśane |
kṣaṇaṁ yuga-śatam iva yāsāṁ yena vinābhavat ||
(Śrīmad Bhāgavatam: 10.19.16)
“The gopīs felt the highest bliss at the darśana of Govinda, as for them, a moment without him had become like a hundred yugas.”
maitryā cākhila-jantuṣu |
samatvena ca sarvātmā bhagavān samprasīdati ||
(Śrīmad Bhāgavatam: 4.11.13)
“Bhagavān, the Ātmā of all, is very pleased by friendship (between peers) and equality towards all living beings.”
naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta |
sthito’smi gata-sandehaḥ kariṣye vacanaṁ tava ||
(Bhagavad-gītā: 18.73)
“[Arjuna to Kṛṣṇa:] O Acyuta, by your grace, my misunderstanding is dispelled, and remembrance has been attained by me. I am steady, free from doubt. I shall follow your instruction.”
evaṁ vimṛśya guṇato manasas try-avasthā
man-māyayā mayi kṛtā iti niścitārthāḥ |
sañchidya hārdam anumāna-sad-ukti-tīkṣṇa-
jñānāsinā bhajata mākhila-saṁśayādhim ||
(Śrīmad Bhāgavatam: 11.13.33)
“Deliberating in this way and becoming certain, ‘The three states of the mind [i.e., wakefulness, dreaming, and deep sleep] are manifest in me because of my illusion,’ completely cut away the foundation of all doubts [i.e., the ahaṅkāra] with the sharp sword of knowledge in the form of inference and the statements of the sat [i.e., the teachings of sādhus and the śāstra], and worship me situated in the heart.”
yeṣāṁ viśveśvare viṣṇau śive bhaktir na vidyate |
na teṣāṁ vacanaṁ grāhyaṁ dharma-nirṇaya-siddhaye ||
(Skanda Purāṇa; cited in Hari-bhakti-vilāsa: 12.419)
“The statements of those who do not have bhakti to auspicious Viṣṇu, the Lord of Universe, [alt., to the Lord of the Universe, Viṣṇu, and Śiva] are not acceptable for the purpose of ascertaining dharma.”
yeṣāṁ gurau na japye vā viṣṇau ca paramātmani |
nāsti bhaktiḥ sadā teṣāṁ vacanaṁ parivarjayet ||
(Vaiṣṇava Tantra; cited in Hari-bhakti-vilāsa: 12.418)
“Always completely reject the statements of those who do not have bhakti to guru, a mantra [lit., “that which is to be chanted”], or the Paramātmā Viṣṇu.”
śravaṇāyāpi bahubhir yo na labhyaḥ
śṛṇvanto’pi bahavo yaṁ na vidyuḥ |
āścaryo’sya vaktā kuśalo’sya labdhā
āścaryo jñātā kuśalānuśiṣṭaḥ ||
(Kaṭha Upaniṣad: 1.2.7)
“He whom many are not even able to hear about and whom even many who hear about do not understand—rare is the qualified teacher of him, and rare is the qualified disciple who comes to know and realize him.”
