dharma-mūlaṁ hi bhagavān sarva-vedamayo hariḥ |
smṛtaṁ ca tad-vidāṁ rājan yena cātmā prasīdati ||
(Śrīmad Bhāgavatam: 7.11.7; cited in Bhakti Sandarbha 58)
“O King, the basis of dharma [i.e., the pramāṇa, the means of knowing dharma], by which the ātmā [i.e., the mind] is satisfied, definitively is Bhagavān, Hari, the embodiment [i.e., the source] of all the Vedas, and that which is remembered by those who know him [i.e., the Smṛti-śāstras].”
atha dīkṣitasya pūjāyā nityatā |
labdhvā mantraṁ tu yo nityaṁ nārcayen mantra-devatām |
sarva-karmāphalaṁ tasyāniṣṭaṁ yacchati devatā ||
(Āgama-śāstra; cited Hari-bhakti-vilāsa: 3.3)
“Now, the necessity of pūjā for one who has [received] dīkṣā [is described]: All the activities of one who receives a mantra but does not daily worship the devatā of the mantra are fruitless, and the devatā imposes disadvantage upon him.”
dīkṣā-kāle bhakta kare ātma-samarpaṇa |
sei-kāle kṛṣṇa tāre kare ātma-sama ||
sei deha kare tāra cid-ānandamaya |
aprākṛta-dehe tā̐ra caraṇa bhajaya ||
(Caitanya-caritāmṛta: 3.4.192–3)
“At the time of dīkṣā, a bhakta fully offers the self, and at that time Kṛṣṇa accepts them and makes the body [of the bhakta] spiritual and blissful. In that supramundane body, the bhakta [then] serves his [i.e., Kṛṣṇa’s] feet.”
divyaṁ jñānaṁ yato dadyāt kuryāt pāpasya saṁkṣayam |
tasmād dīkṣeti sā proktā deśikais tattva-kovidaiḥ ||
(Viṣṇu-yāmala; cited in Hari-bhakti-vilāsa: 2.9; Bhakti Sandarbha: 283)
“Therefore, that which shall grant divine knowledge and shall completely destroy sin is called dīkṣā by preceptors learned in the truth.”
aṅgaṇa-vedi vasudhā kulyā jaladhiḥ sthalī ca pātālam |
vālimīkaḥ ca sumeruḥ kṛta-pratijñasya dhīrasya ||
(Unknown Source)
“For the dedicated and wise, the earth is a courtyard altar, reservoirs are canals, the netherworld is a clearing, and Mount Sumeru is an anthill.”
vikāra-hetau sati vikriyante
yeṣāṁ na cetāṁsi ta eva dhīrāḥ |
(Kumāra-sambhava: 1.59)
“Only they whose minds are not disturbed [even] in the presence of causes of disturbance are dhīra (sagacious).”
tad evaṁ tad-dhāmnām upary-adhaḥ prakāśa-mātratvenobhaya-vidhatvaṁ prasaktam | vastutas tu śrī-bhagavan-nityādhiṣṭhānatvena tac-chrī-vigrahavad ubhayatra prakāśāvirodhāt, samāna-guṇa-nāma-rūpatvenāmnātatvāt, lāghavāc ca, eka-vidhatvam eva mantavyam |
(Kṛṣṇa Sandarbha 106.8)
“ln this way, only because of his [i.e., Bhagavān’s] dhāmas being manifest above and below [i.e., in Vaikuṇṭha and in the midst of prakṛti] are they described as being of both types [i.e., as being of two different varieties and not simply one]. In reality, however, as these dhāmas are Śrī Bhagavān’s eternal residence [i.e., his invariable locus of being], they are to be understood as being of only one type (1) because like his divine form there is no contradiction in their being manifest in both places [i.e., simultaneously above in Vaikunṭha and below in the midst of prakṛti], (2) because they are said to have the same qualities, names, and forms, and (3) because of conciseness [in conception].”
anavāpyaṁ ca śokena śarīraṁ copatapyate |
amitrāś ca prahṛṣyanti mā sma śoke manaḥ kṛthā ||
(Mahābhārata: 5.36.43)
“Through grief, there is nothing to be attained, the body becomes afflicted, and adversaries rejoice. The mind should never succumb to grief.”
yatra vidvaj-jano nāsti ślāghyas tatrālpa-dhīr api |
nirasta-pādape deśe eraṇḍo’pi drumāyate ||
(Hitopadeśa: Mitra-lābha, 70; Subhāṣita-ratna-samuccaya)
“Where there is no wise person, even someone of little intelligence becomes venerable. In a land devoid of trees, even a castor-oil plant seems like [i.e., is considered to be] a tree.”
tasmāt sarvātmanā rājan hṛdi-sthaṁ kuru keśavam |
mriyamāṇo hy avahitas tato yāsi parāṁ gatim ||
mriyamāṇair abhidhyeyo bhagavān puruṣottamaḥ |
ātma-bhāvaṁ nayaty aṅga sarvātmā sarva-saṁśrayaḥ ||
(Śrīmad Bhāgavatam: 12.3.49–50)
“Therefore, O King, with your whole being [i.e., with full endeavor], fix Keśava within the heart. By being [so] attentive while dying, you will attain the supreme destination. O King! Bhagavān, Puruṣottama, who is to be meditated upon by the dying, and is the Self of all and Shelter of all, leads [one] to bhāva of the ātmā [i.e., to the svarūpa (bhāva) of the jīva (ātmā), or, to prema (bhāva) for himself (Ātmā)].”
