Bhakti

mūrkho vadati viṣṇāya

mūrkho vadati viṣṇāya dhīro vadati viṣṇave |
ubhayos tu samaṁ puṇyaṁ bhāva-grāhī janārdanaḥ ||
(Caitanya-bhāgavata: 1.11.108)

“[When making offerings with mantras to Bhagavān Viṣṇu:] An uneducated persons says, “Viṣṇāya,” and a learned person says, “Viṣṇave,” but their merit is the same [i.e., they both attain the same benefit from performing the offering even though one uses correct grammar and the other does not], as Janārdana [i.e., “the instigator of the people”] is a partaker of bhāva.”

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jīva-rāśibhir ākīrṇa

jīva-rāśibhir ākīrṇa aṇḍa-kośāṅghripo mahān |
tan-mūlatvād acyutejyā sarva-jīvātma-tarpaṇam||
(Śrīmad Bhāgavatam: 7.14.36)

“The vast tree of this universe is filled with multitudes of jīvas. Worship of Acyuta satisfies all jīvas and one’s self because He is the root of the tree.”

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yathā taror mūla-niṣecanena

yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ |
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā ||
(Śrīmad Bhāgavatam: 4.31.14)

“As the trunks, branches, and sub-branches of a tree are all satiated by watering the root thereof, and as [satiation] of the sense organs comes about as a result of an offering [of food] to the vital air, so exactly honoring of all [beings] comes about by worship of Acyuta.”

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athāpy upāyo mama devi cintyaḥ

athāpy upāyo mama devi cintyaḥ
santoṣitasya vrata-caryayā te |
mamārcanaṁ nārhati gantum anyathā
śraddhānurūpaṁ phala-hetukatvāt ||
(Śrīmad Bhāgavatam: 8.17.17)

“[Bhagavān to Aditi:] O Devi, satisfied by your observance of the vrata [i.e., the payo-vrata I prescribed for you], I should now think of a means [to fulfill your desire]. Because it is a cause of results in accord with one’s śraddhā, worship of me should not go otherwise [i.e., should never go in vain or lead to any unbefitting result].”

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yad yad icchati yāvac ca

yad yad icchati yāvac ca phalam ārādhite’cyute |
tat tad āpnoti rāgendra bhūri svalpam athāpi vā ||
(Viṣṇu Purāṇa: 3.8.7)

“When Acyuta is propitiated, one attains whatever result one desires, and to whatever extent, O emperor, be it great or small.”

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evaṁ sva-citte svata eva siddha

evaṁ sva-citte svata eva siddha
ātmā priyo’rtho bhagavān anantaḥ |
taṁ nirvṛto niyatārtho bhajeta
saṁsāra-hetūparamaś ca yatra ||
(Śrīmad Bhāgavatam: 2.2.6; cited in Bhakti Sandarbha: 2)

“As such [i.e., being detached from mundanity], resolute and fulfilled, one should engage in worship of him [Hari], [since he is] self-existent within one’s own consciousness, the Self, beloved, real, glorious, and without end, wherein [i.e., within such worship] there is cessation of the cause of saṁsāra and so forth [i.e., attainment of him.”

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ananyāś cintayanto māṁ

ananyāś cintayanto māṁ ye janāḥ paryupāsate |
teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmyaham ||
(Śrīmad Bhagavad-gītā: 9.22)

“I [personally] provide the acquisition and protection [of the bodily necessities] of those one-pointed, meditative, and ever-absorbed persons who worship me in full.”

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ativādāṁs titikṣeta

ativādāṁs titikṣeta nāvamanyeta kañcana |
na cemaṁ deham āśritya vairaṁ kurvīta kenacit ||
(Śrīmad Bhāgavatam: 12.6.34)

“One should tolerate harsh speech and should not disrespect anyone [i.e., even those who disrespect oneself]. One should not take shelter of this [sāṁsārika] body and create enmity with anyone.”

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