yaś ca mūḍhatamo loke yaś ca buddheḥ paraṁ gataḥ |
tāv ubhau sukham edhete kliśyaty antarito janaḥ ||
(Śrīmad Bhāgavatam: 3.7.17)
“One who is most foolish in this world, and one who has attained that which is beyond the intellect—these two both live happily. A person in between suffers.”
yaś ca mūḍhatamo loke yaś ca buddheḥ paraṁ gataḥ Read on →
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.”
nirasya sarva-sandehān ekīkṛtya sudarśanam Read on →
niḥsaṁśayeṣu sarveṣu nityaṁ vasati vai hariḥ |
sa-saṁśayād dhetu-balān nādhyāvasati mādhavaḥ ||
(Mahābhārata: 12.349.71; cited in Paramātma Sandarbha: 17 and Vaiṣṇava-toṣaṇī-tīkā on Śrīmad Bhāgavatam: 10.40.10)
“Hari ever abides in all who are free from doubt. As a result of doubting and the strength of reasoning, [however,] Mādhava does not dwell [in a given place, i.e., Mādhava does not dwell in the hearts of those who are doubtful and rely solely upon reasoning to ascertain reality].”
niḥsaṁśayeṣu sarveṣu nityaṁ vasati vai hariḥ Read on →
saiṣā hy upaniṣad brāhmī pūrveṣāṁ pūrva-jair dhṛtā |
śraddhayā dhārayed yas tāṁ kṣemaṁ gacched akiñcanaḥ ||
(Śrīmad Bhāgavatam: 10.87.3)
“One who can adhere with śraddhā to this renowned Upaniṣad [i.e., this esoteric knowledge], related to Brahman and adhered to by the predecessors of our ancestors [i.e., by those such as Sanaka who came before Nārada and others], can become detached [i.e, free from adjuncts beginning with the body, or, free from possessiveness, that is, one can become an unalloyed bhakta] and attain weal [i.e., the supreme abode, or, bhakti-yoga, or Bhagavān’s lotus feet].
saiṣā hy upaniṣad brāhmī pūrveṣāṁ pūrva-jair dhṛtā Read on →
aneka-saṁśayocchedi parokṣārthasya darśakam |
sarvasya locanaṁ śāstraṁ yasya nāsty andha eva saḥ ||
(Subhāṣita-ratna-bhāṇḍāgāra, Mahāsubhāṣita-saṅgraha, Hitopadeśa: 1.10)
“The remover of numerous doubts and revealer of the invisible, śāstra is the eye of everyone. One without it is certainly blind.”
aneka-saṁśayocchedi parokṣārthasya darśakam Read on →
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.”
naṣṭo mohaḥ smṛtir labdhā Read on →
kaccid etac chrutaṁ pārtha tvayaikāgreṇa cetasā |
kaccid ajñāna-saṁmohaḥ pranaṣṭas te dhanaṁjaya ||
(Bhagavad-gītā: 18.72)
“O Pārtha, has this [i.e., the Gītā] been heard by you with a one-pointed mind? O Dhanañjaya, has your misunderstanding born of ignorance been fully dispelled?”
kaccid etac chrutaṁ pārtha Read on →
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.”
evaṁ vimṛśya guṇato manasas try-avasthā Read on →
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.”
arcayanti sadā viṣṇuṁ Read on →
ajñaś cāśraddadhānaś ca saṁśayātmā vinaśyati |
nāyaṁ loko’sti na paro na sukhaṁ saṁśayātmanaḥ ||
(Śrīmad Bhagavad-gītā: 4.40)
“One who is ignorant [i.e., devoid of knowledge of śāstra], devoid of śraddhā [as a result of observing differences of opinion about the meaning of śāstra], and doubtful [regarding whether something will actually lead to success] is ruined. Neither this world [i.e., any future prospect of well-being in this world], nor the next [i.e., any prospect of attaining a desirable afterlife], nor happiness [i.e., any present sense of satisfaction] exist for one who is doubtful.”
ajñaś cāśraddadhānaś ca Read on →
