Darśana

nirasya sarva-sandehān ekīkṛtya sudarśanam

nirasya sarva-sandehān ekīkṛtya sudarśanam |
prakāśita-rahasyaṁ taṁ bhajāmi gurum īśvaram ||
(Bhāvārtha-dīpīkā on Śrīmad Bhāgavatam: 11.22.61)

“I worship the guru, [who is] Īśvara, he by whom all doubts are dispelled, proper vision is consolidated, and secrets [i.e., esoteric teachings, or, subtle truths] are revealed.”

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arcāyām eva haraye pūjāṁ ya śraddhayehate

arcāyām eva haraye pūjāṁ ya śraddhayehate |
na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ ||
(Śrīmad Bhāgavatam: 11.2.47; cited in Hari-bhakti-vilāsa: 10.26, 10.76; Bhakti Sandarbha: 190; Śrī Caitanya-caritāmṛta: 2.22.74)

“One who for Hari performs pūjā with śraddhā only of the Deity and not of his bhaktas or others is considered a beginning bhakta.”

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khaṁ vāyum agniṁ salilaṁ mahīṁ ca

khaṁ vāyum agniṁ salilaṁ mahīṁ ca
jyotīṁṣi sattvāni diśo drumādīn |
sarit-samudrāṁś ca hareḥ śarīraṁ
yat kiṁ ca bhūtaṁ praṇamed ananyaḥ ||
(Śrīmad Bhāgavatam: 11.2.41)

“One of one-pointed mind [lit., ‘one who has no other’] can offer obeisance to space, the air, fire, water, earth, the luminaries, living beings, the directions, trees and so forth, the rivers and oceans, and whatever else is existent.”

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yadā na kurute bhāvaṁ sarva-bhūteṣv amaṅgalam

yadā na kurute bhāvaṁ sarva-bhūteṣv amaṅgalam |
sama-dṛṣṭes tadā puṁsaḥ sarvāḥ sukhamayā diśaḥ ||
(Śrīmad Bhāgavatam: 9.19.15)

“When a person does not foster an attitude of inauspiciousness towards all living beings, then, because of [one’s] equal vision, all directions are filled with happiness.”

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visṛjya smayamānān svān dṛśaṁ vrīḍāṁ ca daihikīm

visṛjya smayamānān svān dṛśaṁ vrīḍāṁ ca daihikīm |
praṇamed daṇḍavad bhūmāv ā-śva-cāṇḍāla-go-kharam ||
(Śrīmad Bhāgavatam 11.29.16; cited in Bhakti Sandarbha: 332; Caitanya-bhāgavata: 3.3.27)

“[Śrī Kṛṣṇa to Uddhava:] Disregarding the laughing of friends, bodily vision, and embarrassment, one should offer obeisance like a stick on the ground even to dogs, outcasts, cows, and donkeys.”

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iti sarvāṇi bhūtāni mad-bhāvena mahādyute

iti sarvāṇi bhūtāni mad-bhāvena mahādyute |
sabhājayan manyamāno jñānaṁ kevalam āśritaḥ ||
brāhmaṇe pukkase stene brahmaṇye’rke sphuliṅgake |
akrūre krūrake caiva sama-dṛk paṇḍito mataḥ ||
(Śrīmad Bhāgavatam: 11.29.13–14; cited in Bhakti Sandarbha: 331)

“[Śrī Kṛṣṇa:] O most brilliant one [i.e., O Uddhava], having taken to pure awareness (kevala-jñāna), and in this way honoring and regarding all beings with thought of me, a person of equal vision in relation to a brāhmaṇa, an outcaste, a thief, a respecter of brāhmaṇas, the sun, a spark, a non-cruel person, and a cruel person, is considered a wise person.”

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mām eva sarva-bhūteṣu bahir antar apāvṛtam

mām eva sarva-bhūteṣu bahir antar apāvṛtam |
īkṣetātmani cātmānaṁ yathā kham amalāśayaḥ ||
(Śrīmad Bhāgavatam: 11.29.12; cited in Bhakti Sandarbha: 330)

“One of untainted heart should see me alone to be externally and internally present and [to be] the Self in the self and in all beings, unrestrained like the sky.”

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sarvato bṛhattamatvād brahmeti yad viduḥ

sarvato bṛhattamatvād brahmeti yad viduḥ, tat khalu paramasya puṁso bhagavataḥ padam eva, nirvikalpatayā sākṣātkṛteḥ prāthamikatvāt, brahmaṇaś ca bhagavata eva nirvikalpa-sattā-rūpatvāt, vicitra-rūpādi-vikalpa-viśeṣa-viśiṣṭasya bhagavatas tu sākṣātkṛtes tad-anantarajatvāt, tadīya-svarūpa-bhūtaṁ tad brahma tat-sākṣātkārāspadaṁ bhavatīty arthaḥ |
(Bhagavat Sandarbha: 7)

“That which is known as Brahman because of [its] being the greatest of all is an aspect of the Supreme Person, Bhagavān, (1) because of direct perception (sākṣātkṛti) [of it] being initially occurrent [i.e., occurrent before that of Bhagavān] on account of [that perception’s] being indeterminate (nirvikalpa), (2) because of Brahman’s also being Bhagavān’s form of indeterminate being, and (3) because of direct perception (sākṣātkṛti) of Bhagavān, who is qualified by determinate specifics such as a wonderful form, being occurrent after that [i.e., after indeterminate perception of Brahman]. Brahman, being constituted of his [i.e., Bhagavān’s] nature, is thus the basis of direct perception (sākṣātkṛti) of him [i.e., Bhagavān, meaning, Brahman and Bhagavān are one and the same entity, the former being an indeterminate perception of that entity, and the latter being a determinate perception of that entity].”

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svakīya-bhāvasyaiva sarvatra parisphūrteḥ śrī-bhagavad-ādi-dviṣatsv

svakīya-bhāvasyaiva sarvatra parisphūrteḥ śrī-bhagavad-ādi-dviṣatsv api sā paryavasyati, tatra ca nāyuktatā, yatas te nija-prāṇa-koṭi-nirmañchanīya-tac-caraṇa-paṅkaja-parāga-leśās teṣāṁ durvyavahāra-dṛṣṭyā kṣubhyanti | svīya-bhāvānusāreṇa tv evaṁ manyante—“aho īdṛśaś cetano vā kaḥ syād yaḥ punar asmin sarvānanda-kanda-kadambe nirupādhi-parama-premāspade sakala-loka-prasādaka-sad-guṇa-maṇi-bhūṣite sarva-hita-paryavasāyi-caryāmṛte śrī-puruṣottame tat-priya-jane vā prītiṁ na kurvīta | tad-dveṣa-kāraṇaṁ tu sutarām evāsmad-buddhi-paddhatim atītam | tasmād brahmādi-sthāvara-paryantā aduṣṭā duṣṭāś ca tasmin bāḍhaṁ rajyanta eva” iti |
(Bhakti Sandarbha: 189)

“Because of a full manifestation (parisphūrti) of their very own bhāva [i.e., their prema for Bhagavān] everywhere [i.e., because they see their own bhāva for Bhagavān manifest in everything in their environment], that [bhāva] encompasses [i.e., appears to be present amid] even those who are inimical to Bhagavān and so forth [i.e., his bhaktas], and there is no unsuitability in this regard [i.e., in regard to this conclusion], since they [i.e., the highest class of bhaktas], for whom [even] the particles of the pollen on his [i.e., Bhagavān’s] lotus feet are worshipable with a crore of their own lives, [do indeed] become disturbed by the sight of their [i.e., the inimical’s] ill behavior [i.e., since Bhagavān is most dear to them, they do feel disturbed by those who are inimical to him, but since they are said to never be disturbed, it must be concluded that they do not ever perceive enmity towards Bhagavān even in those who are inimical, and rather, perceive in the inimical their own prema for Bhagavān]. In accord with their own bhāva, rather [than seeing the inimical to be inimical], they think as follows, ‘Aho! Could there by any such conscious being who would not foster love (prīti) for this Supreme Person (Śrī Puruṣottama) or those dear to him—[this Supreme Person] in whom exists a multitude of sources of all [types of] bliss, [this Supreme Person] who is the unconditional and supreme object of love (prema) [for all living beings], [this Supreme Person] who is adorned with the jewels of virtues that are delightful to all beings, [this Supreme Person] the nectar of whose conduct culminates in the welfare of all? A cause of enmity towards him, rather, is thus entirely beyond the scope of our intellects. Therefore, from Brahmā and so forth down to the immobile, [both] the virtuous and the vile, are all deeply enamored with him.’”

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nārāyaṇamayaṁ dhīrāḥ paśyanti paramārthinaḥ

nārāyaṇamayaṁ dhīrāḥ paśyanti paramārthinaḥ |
jagad dhanamayaṁ lubdhāḥ kāmukāḥ kāminīmayam ||
(Unknown source)

“The wise, seekers of the highest attainment, see the world to be full of Nārāyaṇa [i.e., pervaded by Nārāyaṇa], the greedy [however, see the world to be] full of wealth, and the lustful [see the world to be] full of desirable women.”

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