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nāsac-chāstreṣu sajjeta nopajīveta jīvikām

nāsac-chāstreṣu sajjeta nopajīveta jīvikām |
vādavādāṁs tyajet tarkān pakṣaṁ kañca na saṁśrayet ||
na śiṣyān anubadhnīta granthān naivābhyased bahūn |
na vyākhyām upayuñjīta nārambhān ārabhet kvacit ||
(Śrīmad Bhāgavatam: 7.13.7–8; cited in Bhakti-rasāmṛta-sindhu: 1.2.113)

“[Śrī Nārada to Śrī Yudhiṣṭhira regarding rules for a sannyāsī:] One should not foster attachment to texts related to the unreal (asat-śāstra), one should not subsist on a vocation, one should avoid arguments based on assertions regarding propositions, and one should not take any particular side [in such arguments]. One should not be followed by [many] disciples, one should not study many texts, one should not engage in teaching [many texts], and one should never start undertakings.”

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ātmāparijñānamayo vivādo

ātmāparijñānamayo vivādo
hy astīti nāstīti bhidārtha-niṣṭhaḥ |
vyartho’pi naivoparameta puṁsāṁ
mattaḥ parāvṛtta-dhiyāṁ sva-lokāt ||
(Śrīmad Bhāgavatam: 11.22.34; cited in Bhakti Sandarbha: 1)

“[Bhagavān Śrī Kṛṣṇa to Śrī Uddhava:] The disputation on the part of people of mind turned away from me, [their] own domain [i.e., their own shelter], which is fixed [only] on the object of a difference [between their own view and another’s], ‘It is [so]; [no,] it is not,’ and based on incomplete knowledge of the self (ātmā), shall never cease even though it is useless.”

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nṛṣu tava māyayā bhramam amīṣv avagatya bhṛśaṁ

nṛṣu tava māyayā bhramam amīṣv avagatya bhṛśaṁ
tvayi sudhiyo’bhave dadhati bhāvam anuprabhavam |
katham anuvartatāṁ bhava-bhayaṁ tava yad bhrū-kuṭiḥ
sṛjati muhus trinemir abhavac-charaṇeṣu bhayam ||
(Śrīmad Bhāgavatam: 10.87.32)

[Translated according to Śrī Śrīdhara Svāmīpāda’s commentary:] “Understanding the ignorance as a consequence of your māyā among these human beings wherefrom repeated birth ensues, the wise foster bhāva [i.e., render service] profusely for you, Non-existence [i.e., you who are the cause of liberation from material existence]. How could your followers have any distress on account of [material] existence, since the furrowing of your brows—time (trinemi)—creates distress perpetually for those who are not in your shelter?”

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nṛṣu tava māyayā bhramam amīṣv avagatya bhṛśaṁ Read on →

vidyā vivādāya dhanaṁ madāya

vidyā vivādāya dhanaṁ madāya
śaktiḥ pareṣāṁ paripīḍanāya |
khalasya sādhor viparītam etaj
jñānāya dānāya ca rakṣaṇāya ||
(Subhāṣita-saṅgraha)

“A wicked person’s knowledge is [only used] for disputation, wealth is [only used] for conceit, and power is [only used] for troubling others. It is the opposite with a virtuous person [sādhu], where these are [used only] for understanding, charity, and protection [of others].”

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arcayanti sadā viṣṇuṁ

arcayanti sadā viṣṇuṁ mano-vāk-kāya-karmabhiḥ |
teṣāṁ hi vacanaṁ kāryaṁ te hi viṣṇu-samā matāḥ ||
(Viṣṇu Rahasya; cited in Hari-bhakti-vilāsa: 12.414)

“The directives of those who constantly worship Viṣṇu with their minds, words, bodies, and actions should be followed, since they are indeed considered equal to Viṣṇu.”

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strī-putrādi-kathāṁ jahur viṣayiṇaḥ śāstra-pravādaṁ budhā

strī-putrādi-kathāṁ jahur viṣayiṇaḥ śāstra-pravādaṁ budhā
yogīndrā vijahur marun-niyama-ja-kleśaṁ tapas tāpasāḥ |
jñānābhyāsa-vidhiṁ jahuś ca yatayaś caitanya-candre parām
āviṣkurvati bhakti-yoga-padavīṁ naivānya āsīd rasaḥ ||
(Caitanya-candrāmṛta: 113)

“The viṣayīs abandoned talk of their wives, sons, and so on; the intellectuals abandoned their debates regarding the śāstra, the masters of yoga abandoned the hardships produced by their practices of breath regulation, the ascetics abandoned their austerities, and the sannyāsīs abandoned their studies when Caitanyacandra revealed the highest path of bhakti-yoga. No other rasa remained.”

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yac-chaktayo vadatāṁ vādināṁ vai

yac-chaktayo vadatāṁ vādināṁ vai
vivāda-saṁvāda-bhuvo bhavanti |
kurvanti caiṣāṁ muhur ātma-mohaṁ
tasmai namo‘nanta-guṇāya bhūmne ||
(Śrīmad Bhāgavatam: 6.4.31; cited in Bhagavat Sandarbha: 12)

“Obeisance unto him, the Supreme Being of unlimited qualities, whose energies are the cause of agreement and disagreement among the proponents of [various] philosophies and continuously bewilder them about [the nature of] the ātma.”

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