upary upari buddhīnāṁ carantīśvara-buddhayaḥ
upary upari buddhīnāṁ carantīśvara-buddhayaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1017)
“The intellects of the īśvaras move far above [that of even] the intelligent.”
Intellect
rājā paśyati karṇābhyāṁ dhiyā paśyanti paṇḍitāḥ
rājā paśyati karṇābhyāṁ dhiyā paśyanti paṇḍitāḥ |
paśuḥ paśyati gandhena bhūte paśyanti barbarāḥ ||
(Unknown source)
“A king sees through his ears [by hearing from his ministers, spies, subjects, and so forth]. The wise see through their intellect. An animal sees through scent [i.e., their sense of smell]. Fools [however] see [only] the past [i.e., they have no foresight at all].”
ātmānaṁ rathitaṁ viddhi śarīraṁ ratham eva tu
ātmānaṁ rathitaṁ viddhi śarīraṁ ratham eva tu |
buddhiṁ tu sārathiṁ viddhi manaḥ pragraham eva ca ||
indriyāṇi hayān āhur viṣayāṁs teṣu gocarān |
ātmendriya-manoyuktaṁ bhoktety āhur manīṣiṇaḥ ||
(Kaṭha Upaniṣad: 1.3.3–4)
“Know the self (ātmā) to be [like] the rider of a chariot and the body [to be like] a chariot. Know the intellect (buddhi) to be [like] a charioteer and the mind [to be like] reins. The wise say the senses are [like] horses and the objects of the senses (viṣayas) [are like] ranges, and [they] say the experiencer is the self united with the senses and mind [along with the body and intellect].”
sahasā nyāya-parāmṛśye vastuni praveśi-buddhitvaṁ sūkṣma-dhītvam udāhṛtam
sahasā nyāya-parāmṛśye vastuni praveśi-buddhitvaṁ sūkṣma-dhītvam udāhṛtam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 2.1.81)
“Intelligence which enters quickly into a matter of [i.e., requiring] reasoning and consideration is called fine intelligence.”
sarva-laukikātīte’pi tasmin laukikārtha-viśeṣopamā-dvārā
sarva-laukikātīte’pi tasmin laukikārtha-viśeṣopamā-dvārā lokānāṁ buddhi-praveśaḥsyād iti kenāpy aṁśenopameyam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.1)
“People’s intellect can have [some limited] entrance into that [i.e., the subject matter of Śrī Kṛṣṇa, bhakti-rasa, and so forth], even though it is beyond everything of the world, through comparisons [made] with particular worldly objects. Thus, it is comparable in some respect [i.e., things of the world can be compared to particular aspects of it as required to convey general knowledge of those aspects of its nature].”
pāpaṁ kurvan pāpakīrtiḥ pāpam evāśnute phalam
pāpaṁ kurvan pāpakīrtiḥ pāpam evāśnute phalam |
puṇyaṁ kurvan puṇyakīrtiḥ puṇyam evāśnute phalam ||
pāpaṁ prajñāṁ nāśayati kriyamāṇaṁ punaḥ punaḥ |
naṣṭa-prajñaḥ pāpam eva nityam ārabhate naraḥ ||
puṇyaṁ prajñāṁ vardhayati kriyamāṇaṁ punaḥ punaḥ |
vṛddha-prajñaḥ puṇyam eva nityam ārabhate naraḥ ||
asūyako dandaśūko niṣṭhuro vairakṛn naraḥ |
sa kṛcchraṁ mahad āpnoto nacirāt pāpam ācaran ||
anasūyaḥ kṛta-prajñaḥ śobhanāny ācaran sadā |
akṛcchrāt sukham āpnoti sarvatra ca virājate ||
(Mahābhārata: 5.35.51−6)
“By committing sin, a sinful person certainly receives the results of sin. By practicing piety, a pious person certainly receives the results of piety. Sin committed again and again destroys one’s intellect, and a person whose intellect is destroyed begins to commit sin continuously. Piety practiced again and again enhances one’s intellect, and a person of enhanced intellect starts to practice piety continuously. A persons who is envious, mordacious, cruel, and inimical, by committing sins, soon undergoes great difficulty. One who is non-envious and endowed with intellect, by always performing auspicious acts, attains happiness without difficulty and shines everywhere.”
vyavasāyātmikā buddhir ekeha kuru-nandana
vyavasāyātmikā buddhir ekeha kuru-nandana |
bahu-śākhā hy anantāś ca buddhayo’vyavasāyinām ||
(Śrīmad Bhagavad-gītā: 2.41)
“O son of the Kurus, the resolute intellect (buddhi) is one [i.e., one-pointed] in this regard [i.e., in regard to practicing bhakti-yoga]. The intellects of the irresolute, however, are many-branched and endless [i.e., divided between numerous different pursuits and driven by an endless number of worldly desires].”
evaṁ vimṛśya guṇato manasas try-avasthā
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.”
ācāryāt pādam ādatte pādaṁ
ācāryāt pādam ādatte pādaṁ śiṣyaḥ svamedhayā |
pādaṁ sabrahmacāribhyaḥ pādam kāla-krameṇa ca ||
(Āpastamba-dharma-sūtra)
“A student acquires one-fourth from the ācārya, one-fourth by his own intellect, one-fourth from fellow students, and one-fourth in the course of time.”
ācāryāt pādam ādatte pādaṁ
ācāryāt pādam ādatte pādaṁ śiṣyaḥ svamedhayā |
kālena pādam ādatte pādaṁ sabrahmacāribhiḥ ||
(Cited in a commentary to Mahābhārata: Udyoga-parva, 44.16)
“A student acquires one-fourth from the ācārya, one-fourth by by his own intellect, one-fourth in time, and one-fourth from fellow students.”