tad etad vyākhyātam abhidheyam | atrānyo’pi viśeṣaḥ śāstra-mahājana-dṛṣṭyānusandheyaḥ |
(Bhakti Sandarbha: 340)
“Thus, this abhidheya has been explained. In this regard, other additional detail is to be investigated by consulting the śāstra and great persons (mahājanas).”
sat-saṅga eva tat-sāmmukhye dvāram ity uktam | te ca santas tat-sammukhā evātra gṛhyante, na tu vaidikācāra-mātra-parā anupayogitvāt |
(Bhakti Sandarbha: 186)
“It has been said that sat-saṅga is the only gateway to intentness upon Tat [i.e., the Supreme Entity (Para-tattva)]. And in this regard only those who are intent upon Tat are accepted as the sat, and not, rather, those who are merely adherent to Vedic conduct because of [those mere adherent to conduct’s] being unsuitable [i.e., intentness upon Tat is the primary characteristic of sādhutva (being a sādhu), and because those who lack this characteristic, regardless of whether they are formally adherent to Vedic conduct or not, are not sādhus in the true sense, their association is unsuitable for those seeking intentness upon Tat because it will not give rise to such intentness].”
prathama-vayasi dattaṁ toyam alpaṁ smarantaḥ
śirasi nihita-bhārā nārikelā narāṇām |
salilam amṛta-kalpaṁ dadyur ājīvanāntaṁ
na hi kṛtam upakāraṁ sādhavo vismaranti ||
(Subhāṣita-ratna-bhāṇḍāgāra)
“Remembering the small amount of water given [to them by human beings] in their early age, coconut trees, holding loads on their heads, can give water resembling nectar to human beings as long as they live. [Similarly,] The sādhus never forget help rendered [unto them by others].”
sajjanā eva sādhūnāṁ prathayanti guṇotkaram |
puṣpāṇāṁ saurabhaṁ prāyas tanvate dikṣu mārutaḥ ||
(Subhāṣita-ratna-bhāṇḍārāgāra)
“Only sādhus proclaim the qualities of [other] sādhus [i.e., the impious, on the contrary, typically engage in discussion of sādhus’ supposed faults instead]. Mostly [it is] the winds [that] spread the fragrance of flowers throughout the directions.”
na pāpaṁ prati pāpaḥ syāt sādhur eva sadā bhavet |
ātmanaiva hataḥ pāpo yaḥ pāpaṁ kartum icchati ||
(Mahābhārata: 3.210.33)
“Let no counter-sin arise in response to a sin. One should always and only be a sādhu [i.e., honest and virtuous, and not succumb to a lower standard of behavior just because others are acting in that manner towards oneself]. A sinner who desires to commit sin is destroyed by his own self.”
guṇāḥ kurvanti dūtatvaṁ dūre’pi vasatāṁ satām |
ketakī-gandham āghrāya svayaṁ gacchanti ṣaṭpadāḥ ||
(Subhāṣita-ratnākara)
“The qualities even of sādhus residing afar act as messengers. Bees go on their own to smell the fragrance of ketakī flowers.”
akṛtvā para-santāpam agatvā khala-namratām |
anutsṛjya satāṁ mārgaṁ yat svalpam api tad bahu ||
(Śārṅgadhara-paddhati)
“Without causing pain to others, without bowing to the wicked, and without giving up the path of the sādhus—even whatever little [that can be done or attained] is [actually] a lot.”
tṛṇāni bhūmir udakaṁ vāk caturthī ca sūnṛtā |
etāny api satāṁ gehe nocchidyante kadācana ||
(Manu Smṛti: 3.101)
“[For a guest] Grasses [i.e., bedding], a place [to rest], water, and, fourth [thing], kind words—even these never fail to be found in the house of the virtuous.”
ikṣor agrāt kramaśaḥ parvaṇi parvaṇi yathā rasa-viśeṣaḥ |
tadvat sajjana-maitrī viparītānāṁ tu viparītā ||
(Pañcatantra: 2.38)
“As special taste is gradually produced in segment after segment of sugarcane from the tip onwards, so too it is in friendship with the virtuous [i.e., the sweetness gradually increases as the relationship develops]. It is the opposite [i.e., bitterness gradually arises], however, with the opposite [i.e., the unvirtuous].”
apṛṣṭo’pi hitaṁ brūyāt yasya necchet parābhavam |
eṣa eva satāṁ dharmo viparīta-mato’nyathā ||
(Hitopadeśa: 2.140)
“Even if unasked, say that which is beneficial [i.e., give good advice] to someone whose downfall you do not desire. This is certainly the dharma of the sādhus, and the opposite mentality is otherwise [i.e., not doing so is the way of the unwholesome].”
