anādy-avidyā-yuktasya puruṣasyātma-vedanam |
svato na sambhavād anyas tattvajño jñānado bhavet ||
(Śrīmad Bhāgavatam: 11.22.10)
“Knowledge of self shall not come about on its own for a living being beset with beginningless ignorance. [Therefore,] Another, a Knower of the reality and Bestower of [that] knowledge, shall be [i.e., must exist and also bestow that knowledge upon the jīva].”
anādy-avidyā-yuktasya puruṣasyātma-vedanam Read on →
upary upari buddhīnāṁ carantīśvara-buddhayaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1017)
“The intellects of the īśvaras move far above [that of even] the intelligent.”
upary upari buddhīnāṁ carantīśvara-buddhayaḥ Read on →
yathā hi puruṣasyeha viṣṇoḥ pādopasarpaṇam |
yad eṣa sarva-bhūtānāṁ priya ātmeśvaraḥ suhṛt ||
(Śrīmad Bhāgavatam: 7.6.2)
“[Prahlāda Mahārāja:] Here [i.e., in human life], a person’s approaching the feet of Viṣṇu is certainly appropriate, since he is the beloved, the Self, the Lord, and the well-wisher of all beings.”
yathā hi puruṣasyeha viṣṇoḥ pādopasarpaṇam Read on →
yo māṁ sarveṣu bhūteṣu santam ātmānam īśvaram |
hitvārcāṁ bhajate mauḍhyād bhasmany eva juhoti saḥ ||
(Śrīmad Bhāgavatam: 3.29.22; cited in Bhakti Sandarbha: 106)
[Kapiladeva:] “One who disregards me, the Ātmā and Īśvara present in all beings, and worships a deity [i.e., a deity form of myself] out of ignorance [i.e., not recognizing my presence in the deity or in all beings] simply makes oblations into ashes [i.e., futilely misperforms one’s worship, just like someone who makes oblations into ashes rather than into a sacred fire].”
yo māṁ sarveṣu bhūteṣu Read on →
dharmaḥ projjhita-kaitavo’tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam |
śrīmad-bhāgavate mahāmuni-kṛte kiṁ vāparair īśvaraḥ
sadyo hṛdy avarudhyate’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt ||
(Śrīmad Bhāgavatam: 1.1.2; cited in Hari-bhakti-vilāsa: 10.396; Tattva Sandarbha: 19, 26, 50; Bhagavat Sandarbha: 84; Paramātma Sandarbha: 106, Bhakti Sandarbha: 106, 115, 217; Prīti Sandarbha: 16, 18, 73; Durgama-saṅgamanī-ṭīkā and Bhakti-sāra-pradarśinī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.2.244)
“Here [i.e., in Śrīmad Bhāgavatam], for the sādhus who are free from envy, is the highest dharma wherein deceit is utterly rejected. Here is the Realiy, the real object to be be known, which bestows the highest good and uproots the three miseries. What need is there of any other [śāstra] than this Śrīmad Bhāgavatam compiled by the best of the sages [i.e., Vedavyāsa]? [There is no such need because] Here Īśvara is bound within the heart by the fortunate who desire to serve immediately, from that [very] moment [they begin to listen].”
dharmaḥ projjhita-kaitavo’tra paramo nirmatsarāṇāṁ satāṁ Read on →
daivādhīnaṁ jagat sarvaṁ janma-karma-śubhāśubham |
saṁyogaś ca viyogaś ca na ca daivāt paraṁ balam ||
kṛṣṇāyattaṁ ca tad daivaṁ sa daivāt paratas tataḥ |
bhajanti satataṁ santaḥ paramātmānam īśvaram ||
daivaṁ vardhayituṁ śaktaḥ kṣayaṁ kartuṁ svalīlayā |
na daiva-baddhas tad bhaktaś cāvināśī ca nirguṇaḥ ||
(Brahma-vaivarta Purāṇa)
“The entire world, along with birth, karma, auspiciousness, inauspiciousness, meeting and separation, is under the control of destiny (daiva). There is no power greater than destiny, yet that destiny is dependent on Kṛṣṇa. He is thus greater than destiny. Sādhus [thus] always worship the Paramātmā, Īśvara [i.e., Kṛṣṇa]. He can expand and diminish destiny by means of his līlā. Bhaktas [of Kṛṣṇa] are thus unbound by destiny, imperishable, and beyond the guṇas.”
daivādhīnaṁ jagat sarvaṁ Read on →
bhavān hi kāraṇaṁ tatra sarva-jño jagad-īśvaraḥ |
anugrahaṁ nigrahaṁ vā manyase tad vidhehi naḥ ||
(Śrīmad Bhāgavatam: 10.16.59)
“Because you, the all-knowing Īśvara of the universe, are the cause in this regard [i.e., of one giving up your māyā], please give us mercy or punishment, as you think [fit].”
bhavān hi kāraṇaṁ tatra Read on →
harir deha-bhṛtām ātmā svayaṁ prakṛtir īśvaraḥ |
tat-pāda-mūlaṁ śaraṇaṁ yataḥ kṣemo nṛṇām iha ||
(Śrīmad Bhāgavatam: 4.29.50)
“Hari is the Ātmā and Īśvara of [all] embodied beings, as he himself [i.e., independently] is the origin [of them all]. [Thus,] The soles of his feet are the shelter because of which all human beings’ preservation occurs here [i.e., in this world].”
harir deha-bhṛtām ātmā Read on →
