etad dhy evākṣaraṁ brahma etad dhy evākṣaraṁ param |
etad dhy evākṣaraṁ jñātvā yo yad icchati tasya tat ||
(Kaṭha Upaniṣad: 1.2.16)
“This one syllable [i.e., Om] is indeed Brahman. This one syllable is indeed supreme. One who knows this one syllable attains that which he desires.”
janma-trayānuguṇita-vaira-saṁrabdhayā dhiyā |
dhyāyaṁs tan-mayatāṁ yāto bhāvo hi bhava-kāraṇam ||
(Śrīmad Bhāgavatam: 10.74.46)
“Meditating [on Bhagavān] with a mind enflamed with enmity over the course of three births, he [i.e., Śiśupāla] reached [after giving up his body] a state of absorption [in him, i.e., he again became his pārṣada, personal associate], as bhāva [i.e., one’s continuous meditation, contemplation, and focus] is the cause of [one’s future] birth [be it within saṁsāra or beyond].”
vairānubandha-tīvreṇa dhyānenācyuta-sātmatām |
nītau punar hareḥ pārśvaṁ jagmatur viṣṇu-pārṣadau ||
(Śrīmad Bhāgavatam: 7.1.47)
“By meditation [on Bhagavān] with an intense sense of enmity, these two associates of Viṣṇu [i.e., Jaya and Vijaya] attained a state of being of the same form as Acyuta [i.e., they merged into him, and later, they attained forms like his], and returned to the side of Hari [i.e., resumed their roles as his gatekeepers in Vaikuṇṭha].”
sambandha-lābhopakṛtir abhedo guṇa-kīrtanam |
sāma pañca-vidho bhedo dṛṣṭādṛṣṭa-mayaṁ vacaḥ ||
(Unknown source; cited in the Bhāvārtha-dīpikā and Vaiṣṇava-toṣaṇī ṭīkās to Śrīmad Bhāgavatam 10.1.36 and the Sārārtha-darśanī-ṭīkā to Śrīmad Bhāgavatam 10.1.37)
“Sāma (pacification) is of five types: speech related to relationships, gain, assistance, unity [i.e., non-separateness], and praise of qualities. Bheda (disconcertion) is [of two types:] speech related to the seen and the unseen [i.e., speaking so as to create concerns regarding the present and the future (as per the Sārārtha-darśanī-ṭīkā: dṛṣṭādṛṣṭa-bhaya-lakṣaṇo dvividho bhedaḥ].”
āmāke praṇati kare, haya pāpa-kṣaya |
tabe se ihāre bhakti laoyāile laya ||
praṇatite habe ihāra aparādha kṣaya |
nirmala hṛdaye bhakti kariba udaya ||
(Caitanya-caritāmṛta: 1.17.263, 266)
[Śrīman Mahāprabhu deliberating on how to deliver the students of Navadvīpa who had misunderstood him and begun to defame him:] “If they offer obeisance to me, their sin [i.e., aparādha] will be removed. Then if I prompt them to take to bhakti, they will take to it. … By offering obeisance, their aparādha will be removed, and then I will manifest bhakti in their untainted hearts.”
citta dṛḍha hañā lāge mahimā-jñāna haite ||
(Caitanya-caritāmṛta: 1.2.118)
“The mind becomes firmly attached because of knowledge of greatness [i.e., the mind becomes firmly attached to an object when it the greatness of the object is known].”
anyān parivadan sādhur yathā hi paritapyate |
tathā parivadann anyāṁs tuṣṭo bhavati durjanaḥ ||
(Mahābhārata: 1.69.11; cited in Mahāsubhāṣita-saṅgraha: 1792)
“As a sādhu is certainly pained by speaking ill of others, so the wicked become pleased by speaking ill of others.”
mātā garīyasī loke mātṛto’py adhikaṁ khalaḥ |
mātā punāti hastābhyāṁ khalās tu jihvayā malam ||
(Unknown source)
“In this world, a mother is great, but a scoundrel is even greater [i.e., far inferior (as a pun)] than a mother. A mother wipes up refuse with her hands [when she cleans a child who has soiled itself], but scoundrels wipe it up with their tongue [when they speak of others’ defilements].”
loṣṭham-ardī tṛṇa-cchedī nakha-khādī ca yo naraḥ |
sa vināśaṁ vrajaty āśu sūcako’śucir eva ca ||
(Manu Smṛti: 4.71)
“A person who is a crusher of clods, a tearer of grass, or a nail-biter soon meets with ruin, as does an informer [i.e., one who recounts the faults of others, esp., with the aim of defamation] and one who is impure.”
yad adharma-kṛtaḥ sthānaṁ sūcakasyāpi tad bhavet |
(Śrīmad Bhāgavatam: 1.17.22)
“A performer of adharma’s future destination [i.e., Naraka] shall become that of an informer as well [i.e., even one who only speaks about another person performing an act of adharma also gets a share of the reaction for performing that act of adharma even though one has only spoken of the performer of it and not performed the action oneself].”
