Darśana

sā vāg yayā tasya guṇān gṛṇīte

sā vāg yayā tasya guṇān gṛṇīte
karau ca tat-karma-karau manaś ca |
smared vasantaṁ sthira-jaṅgameṣu
śṛṇoti tat-puṇya-kathāḥ sa karṇaḥ ||
śiras tu tasyobhaya-liṅgam ānamet
tad eva yat paśyati tad dhi cakṣuḥ |
aṅgāni viṣṇor atha taj-janānāṁ
pādodakaṁ yāni bhajanti nityam ||
(Śrīmad Bhāgavatam: 10.80.3–4)

“That by which his qualities are praised is speech. Further, those which perform actions for him are hands. Further, that which shall remember [his] dwelling in the stationary and the moving is a mind. That which listens to purifying narrations of him is an ear. Indeed that which shall bow to both images of him is a head. That which beholds specifically those [i.e., images of him] is certainly an eye. Likewise, those which regularly honor the foot-wash of Viṣṇu and his devotees are limbs.”

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kathaṁ vinā romaharṣaṁ dravatā cetasā vinā

kathaṁ vinā romaharṣaṁ dravatā cetasā vinā |
vinānandāśru-kalayā śudhyed bhaktyā vināśayaḥ ||
(Śrīmad Bhāgavatam: 11.14.23)

“How without horripilation, without meltedness of the heart, without a teardrop of bliss—without bhakti—could the heart be purified?”

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naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā

naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā |
bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī ||
tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye |
ceta etair anāviddhaṁ sthitaṁ sattve prasīdati ||
evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ |
bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate ||
(Śrīmad Bhāgavatam: 1.2.18–20)

“When [all] ills are nearly destroyed by service to Bhāgavatas [alt., to Śrīmad Bhāgavatam] continually, bhakti to Bhagavān, he of highest praise, becomes fixed. Then, the mind, situated in sattva and unassailed by states of rajas and tamas—desire, greed, and so forth—becomes satisfied. Realized knowledge [i.e., direct experience] of the essential nature of Bhagavān arises for one who in this way is of satisfied mind and [thus] freed from attachment as a result of the practice of bhakti to Bhagavān.”

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durlabho viṣaya-tyāgo durlabhaṁ tattva-darśanaṁ

durlabho viṣaya-tyāgo durlabhaṁ tattva-darśanaṁ |
durlabhā sahajāvasthā sad-guroḥ karuṇāṁ vinā ||
(Mahopaniṣad: 3.77; Haṭha-yoga-pradīpikā: 4.7)

“Rare is relinquishment of objects of the senses, rare is perception of truth, and rare is a natural condition without the grace of a genuine guru.”

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paraṁ bhagavatā sākaṁ sākṣāt-krīḍā-paramparāḥ

paraṁ bhagavatā sākaṁ sākṣāt-krīḍā-paramparāḥ |
sadānubhavituṁ tair hi vaikuṇṭho’pekṣyate kvacit ||
(Bṛhad Bhāgavatāmṛta: 1.3.62)
“Vaikuṇṭha is sometimes desired by them [i.e., bhaktas sometimes desire to enter Vaikuṇṭha] only specifically to continuously and directly experience a succession of play with Bhagavān.”

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sā rādhikā bhagavatī kvacid īkṣyate cet

sā rādhikā bhagavatī kvacid īkṣyate cet
premā tadānubhavam ṛcchati mūrtimān saḥ |
śakyeta ced gaditum eṣa tayā tadaiva
śrūyeta tattvam iha ced bhavati sva-śaktiḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.233)

“If ever she, Bhagavatī Rādhikā, is seen, then one attains experience of the embodiment of prema, and if this [i.e., prema] can ever be described by her, only then the essential nature [of that prema] shall be heard about, if one’s ability for that remains.”

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antar deheṣu bhūtānām ātmāste harir īśvaraḥ

antar deheṣu bhūtānām ātmāste harir īśvaraḥ |
sarvaṁ tad-dhiṣṇyam īkṣadhvam evaṁ vas toṣito hy asau ||
(Śrīmad Bhāgavatam: 6.4.13)

“The Self, Hari, Īśvara, is present inside the bodies of [all] living beings. [Therefore,] See everything as an abode of his. In this way, he will certainly be pleased with you all.”

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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 yaḥ śraddhayehate

arcāyām eva haraye pūjāṁ yaḥ 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 with śraddhā performs worship of Hari only in a deity and not in his bhaktas or in others is considered a beginning bhakta.”

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