aho bata śvapaco’to garīyān
yaj-jihvāgre vartate nāma tubhyam |
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcūr nāma gṛṇanti ye te ||
(Śrīmad Bhāgavatam: 3.33.7)
“Aho bata [i.e., how astonishing]! A dog-cooker on the tip of whose tongue your name is present is thus highly honorable. Those who take your name have undergone austerity, conducted sacrifices, bathed [in all tīrthas], become noble, and studied the Veda.”
yan-nāmadheya-śravaṇānukīrtanād
yat-prahvaṇād yat-smaraṇād api kvacit |
śvādo’pi sadyaḥ savanāya kalpate
kutaḥ punas te bhagavan nu darśanāt ||
(Śrīmad Bhāgavatam: 3.33.6)
“O Bhagavān by hearing and repeating whose name, by bowing down to whom, and by even occasionally remembering whom, even a dog-eater immediately becomes eligible for savana, what more occurs by [having] the sight of you?”
kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ |
ye’nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ ||
(Śrīmad Bhāgavatam: 2.4.18; cited in Hari-bhakti-vilāsa: 11.667)
“Kirātas, Hūṇas, Andhras, Pulindas, Pulkaśas, Ābhīras, Śumbhas, Yavanas, Khasas, and so forth, as well as other sinners, become purified upon taking shelter in those who have taken shelter in whom—obeisance unto him, the Almighty.”
arcādāv arcayet tāvad īśvaraṁ māṁ sva-karma-kṛt |
yāvan na veda sva-hṛdi sarva-bhūteṣv avasthitam ||
(Śrīmad Bhāgavatam: 3.29.25)
“Being a performer of one’s own duty (karma), one should worship [me, Īśvara] in a deity or elsewhere so long as one does not know in one’s own heart me, Īśvara, to be present in all beings [and once one does, then one should continue to worship a deity of myself, but purely as my bhakta rather than as a follower of the path of karma].”
yāvat te māyayā spṛṣṭā bhramāma iha karmabhiḥ |
tāvad bhavat-prasaṅgānāṁ saṅgaḥ syān no bhave bhave ||
(Śrīmad Bhāgavatam: 4.30.33)
“As long as we who are affected by your māyā shall wander here [in this world] in accord with our karmas, let us have the association of those endowed with deep attachment to you in birth after birth.”
sac-cid-ānanda-rūpānāṁ jīvānāṁ kṛṣṇa-māyayā |
anādy-avidyayā tattva-vismṛtyā saṁsṛtir bhramaḥ ||
(Bṛhad Bhāgavatāmṛta: 2.2.187)
“The transmigration (saṁsṛti) [i.e., saṁsāra]—the delusion—of the jīvas, who are eternal being, consciousness, and bliss in constitution, occurs because of oblivion in regard to [their own] essential nature (tattva) because of beginningless ignorance (anādi-avidyā) by means of Kṛṣṇa’s māyā.”
trasto’smy ahaṁ kṛpaṇa-vatsala duḥsahogra-
saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ |
baddhaḥ sva-karmabhir uśattama te’ṅghri-mūlaṁ
prīto’pavarga-śaraṇaṁ hvayase kadā nu ||
(Śrīmad Bhāgavatam: 7.9.16)
“Cast among devourers [i.e., asuras],
And bound by my own karmas,
I am afraid of the havoc
Of the fierce, difficult to bear wheel of saṁsāra.
O you who are affectionate to the pitiable,
O Greatest Beloved,
When will you be pleased
And call [me] to the shelter that is [itself] liberation—
The soles of your feet?”
lobha-moha-samāpannaṁ na daivaṁ trāyate naram ||
yathāgniḥ pavanoddhūtaḥ sūkṣmo’pi bhavate mahān |
tathā karma-samāyuktaṁ daivaṁ sādhu vivardhate ||
yathā taila-kṣayād dīpaḥ pramlānim upagacchati |
tathā karma-kṣayād daivaṁ pramlānim upagacchati ||
(Mahābhārata: 13.6.42–44)
“Destiny does not save a person afflicted with greed and delusion. As even a small fire stoked by the wind becomes large, so destiny supported by karma greatly increases. As a lamp becomes extinguished as a result of the diminution of oil, so destiny becomes extinguished as a result of the diminution of karma.”
tāvat karmāṇi kurvīta na nirvidyeta yāvatā |
mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate ||
(Śrīmad Bhāgavatam: 11.20.9; cited in Hari-bhakti-vilāsa: 11.553; Bhakti-rasāmṛta-sindhu: 1.2.247; Bhakti Sandarbha: 62, 106, 173; Caitanya-caritāmṛta: 2.9.264, 2.22.61)
“[Śrī Kṛṣṇa to Uddhava:] One should perform karmas so long as one shall not become disinterested or so long as śraddhā in hearing and so forth of discussion about me does not manifest.”
nirviṇṇānāṁ jñāna-yogo nyāsinām iha karmasu |
teṣv anirviṇṇa-cittānāṁ karma-yogas tu kāminām ||
yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān |
na nirviṇṇo nātisakto bhakti-yogo’sya siddhidaḥ ||
(Śrīmad Bhāgavatam: 11.20.7–8; cited in Hari-bhakti-vilāsa: 11.553; Bhakti-rasāmṛta-sindhu: 1.2.15; Bhakti Sandarbha: 171; Caitanya-caritāmṛta: 2.22.50)
“[Śrī Kṛṣṇa to Śrī Uddhava:] In this regard, the practice (yoga) of jñāna of the disinterested and renounced in regard to karmas, the practice of karma of the desirous whose minds are not disinterested in them [i.e., in karmas], and the practice of bhakti of a person who independently becomes possessed of śraddhā in discussion and so forth of me has manifested independently and who is neither disinterested nor excessively attached, is a granter of success.”
