na kāma-karma-bījānāṁ yasya cetasi sambhavaḥ |
vāsudevaika-nilayaḥ sa vai bhāgavatottamaḥ ||
(Śrīmad Bhāgavatam: 11.2.50; cited in Hari-bhakti-vilāsa: 10.61; Bhakti Sandarbha: 193)
“One whose sole shelter is Vāsudeva—in whose mind there is no appearance of kāmas, karmas, or [their] causes—is verily the best of Bhāgavatas.”
nātha yoni-sahasreṣu yeṣu yeṣu vrajāmy aham |
teṣu teṣv acyutā bhaktir acyute’stu sadā tvayi ||
yā prītir avivekānāṁ viṣayeṣv anapāyinī |
tvām anusmarataḥ sā me hṛdayān nāpasarpatu ||
(Viṣṇu Purāṇa: 1.20.18–19; cited in Hari-bhakti-vilāsa: 8.434–435; Kṛṣṇa Sandarbha: 142; Bhakti Sandarbha: 217; Prīti Sandarbha: 50, 61)
“O Nātha, wherever I go in the course of thousands of births, may I always have unwavering (acyutā) bhakti to you, the unwavering Lord (Acyuta)! As I continuously remember you, may that everlasting prīti which [is possessed of a characteristic like the prīti which] the undiscerning have for objects of the senses, never slip away from my heart.”
tad evaṁ tat-kratu-nyāyena ca śuddha-bhaktānām anyā gatir nāsty eva | śrutiś ca—‘yathā kratur asmin loke puruṣo bhavati, tathetaḥ pretya bhavati’ iti, kratur atra saṅkalpa iti bhāṣyakārāḥ | śruty-antaraṁ ca—‘sa yathā-kāmo bhavati, tat kratur bhavati | yat-kratur bhavati, tat karma kurute | yat karma kurute, tad abhisampadyate’ iti | anyac ca ‘yad yathā yathopāsate tad eva bhavanti’ iti | śrī-bhagavat-pratijñā ca—‘ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham’ iti | tathaiva brahma-vaivarte—‘yadi māṁ prāptum icchanti prāpnuvanty eva nānyathā’ iti | … tāḥ prati svayam abhyupagacchati—‘saṅkalpo viditaḥ sādhvyo …’ |
(Prīti Sandarbha: 51)
“Thus, in this way, by the ‘principle of like intention’ (tat-kratu-nyāya) [i.e., the principle that the result of a sacrifice will manifest in accord with the performer’s intention], pure bhaktas verily have no other attainment (gati) [i.e., they verily attain the prīti for Bhagavān that they aspire for along with a form, paraphernalia, service, and entrance into an abode of Bhagavān that are suited to that particular type of prīti]. The Śruti also [states this in Chāndogya Upaniṣad 3.14.1], ‘As is a living being’s intention (kratu) in this world, so the living being becomes upon departing from here.’ Here, [the word] ‘intention’ (kratu) means ‘resolve’ (saṅkalpa) according to the commentator [i.e., Śrī Śaṅkarācāryapāda]. Another Śruti [i.e., Bṛhadārayaṇka Upaniṣad 4.4.5] also [states this], ‘As is one’s desire, so is one’s intention. As is one’s intention, so is the action one performs, and as is the action one performs, so is that which one attains [i.e., the result].’ Elsewhere also [in Śatapatha Brāhmaṇa, 10.5.2.20], ‘As one worships [him], so indeed one becomes.’ Śrī Bhagavān’s vow as well [is stated in BG 4.11], ‘‘As they approach me, so exactly I reciprocate with them.’ Similarly in Brahma-vaivarta Purāṇa [it is also stated by Śrī Bhagavān], ‘If they desire to attain me, they certain attain [me] and not otherwise.‘ … Śrī Bhagavān himself affirms [this principle] before them [i.e., before the gopīs] in saṅkalpo viditaḥ sādhvyo … [i.e., SB 10.22.25–26].”
te prīty-eka-puruṣārthino’pi bhāva-viśeṣeṇānyad vāñchantu na vāñchantu vā sva-sva-bhakti-jāty-anurūpā bhakti-parikarāḥ padārthāḥ saṁsāra-dhvaṁsa-pūrvakam udayanta eva |
(Prīti Sandarbha: 51)
“Whether those whose sole aim of human life is prīti desire or do not desire anything else on account of a particular bhāva [i.e., anything in addition to prīti, such as a particular type of mukti to facilitate the fulfillment of a particular desire to serve Bhagavān in a particular way], the elements supporting their bhakti and corresponding to their personal type of bhakti certainly manifest [to them] after the destruction of saṁsāra [i.e., after they are liberated from saṁsāra].”
teṣu ajāta-prītitibhiḥ sarva-puruṣārthatvena tat-prītir eva prārthanīyā |
(Prīti Sandarbha: 51)
“Prīti for him [i.e., Bhagavān] is verily to be prayed for as the foremost goal of human life by those amongst them [i.e., amongst one-pointed (ekānta) bhaktas of Bhagavān] in whom prīti has not manifested.”
jīva-māyā guṇa-māyeti dvy-ātmikāṁ māyākhya-śaktiṁ vidyāt | … nimittāṁśo jīva-māyā | upādānāṁśo guṇa-māyeti … | avidyā-vidyākhya-nimitta-śakti-vṛttikatvāj jīva-viṣayakatvena jīva-māyātvam | … svīya-tat-tad-guṇa-maya-mahad-ādy-upādāna-śakti-vṛttikatvād guṇa-māyātvam |
(Bhagavat Sandarbha: 18)
“Know the śakti [of Bhagavān] known as māyā to be of two aspects, viz., jīva-māyā and guṇa-māyā. … The instrumental aspect is [called] jīva-māyā, and the constituent aspect is [called] guṇa-māyā. … Jīva-māyā is such because it relates to the jīva on account of being a function of the potency of [māyā’s] instrumentality known as avidyā and vidyā; guṇa-māyā is such because of its being a function of the potency of [māyā‘s] constitution in the form of the mahat and so forth [i.e., in the form of all the subtle and gross aspects of the material universe’s constitution], which are constituted of its own respective guṇas [i.e., the three guṇas of sattva, rajas, and tamas].”
athāvidyākhyasya bhāgasya dve vṛttī—āvaraṇātmikā vikṣepātmikā ca | tatra pūrvā jīva eva tiṣṭhantī tadīyaṁ svābhāvikaṁ jñānam āvṛṇvānā, uttarā ca taṁ tad-anyathā-jñānena sañjayantī vartata iti |
(Paramātma Sandarbha: 54)
“Now, the aspect [of māyā] known as avidyā (ignorance) has two functions: that constituted of covering (āvaraṇātmikā) and that constituted of projecting (vikṣepātmikā). Therein, the former exists in [i.e., casts its influence over] only the jīva and covers [i.e., suppresses] its [i.e., the jīva’s] inherent awareness, and the latter produces attachment in the jīva [i.e., binds the jīva] with awareness of that which is other than itself [i.e., it captivates the jīva by causing it, in the absence of any perception of its own nature as induced by the covering (āvaraṇātmikā) function, to cast its awareness outwards towards the constituents of māyā].”
sasarja cchāyayāvidyāṁ pañca-parvāṇam agrataḥ |
tāmisram andha-tāmisraṁ tamo moho mahā-tamaḥ ||
(Śrīmad Bhāgavatam: 3.20.18; cited in Bhagavat Sandarbha: 18)
“First, he [i.e., Brahmā] emanated with his shadow fivefold avidyā (ignorance): tāmisra, andha-tāmisra, tamas, moha, and mahāmoha.”
maryādāṁ ca kṛtāṁ tena yo bhinatti sa mānavaḥ |
na viṣṇu-bhakto vijñeyaḥ sādhu-dharmārcito hariḥ ||
(Viṣṇu-dharma Purāṇa; cited in Bhakti Sandarbha: 172, 173)
“A human being who transgresses the code of conduct established by him [i.e., by Bhagavān Viṣṇu] should not be recognized as a bhakta of Viṣṇu; Hari is worshipped by virtuous conduct [i.e., the dharma of the sādhus, and not by transgressions thereof].”
mantratas tantrataś chidraṁ deśa-kālārha-vastutaḥ |
sarvaṁ karoti niśchidram anusaṅkīrtanaṁ tava ||
(Śrīmad Bhāgavatam: 8.23.16; cited in Hari-bhakti-vilāsa: 11.376; Bhakti Sandarbha: 97)
“Continuous saṅkīrtana of you makes flawless all flaws [in yajñas] related to mantras, procedure, place, time, eligibility, and ingredients.”
