hanti nindati vai dveṣṭi vaiṣṇavān nābhinandati |
krudhyate yāti no harṣaṁ darśane patanāni ṣaṭ ||
(Skanda Purāṇa; cited in Hari-bhakti-vilāsa 10.312, Bhakti Sandarbha: 265)
“Striking, defaming, despising, not respectfully greeting, getting angry with, and not being joyful upon seeing Vaiṣṇavas are six causes of falling [into Naraka].”
yathāgninā hema malaṁ jahāti
dhmātaṁ punaḥ svaṁ bhajate ca rūpam |
ātmā ca karmānuśayaṁ vidhūya
mad-bhakti-yogena bhajaty atho mām ||
(Śrīmad Bhāgavatam: 11.14.25; cited in Bhakti Sandarbha: 112)
[Śrī Kṛṣṇa to Uddhava:] “As gold smelted with fire sheds dross and regains its own form [i.e., returns to its pure state], so the ātmā through bhakti-yoga to me casts off [the dross of] the residual effects of karma [i.e., the vāsanās produced by karma] and thereafter [i.e., still, even after becoming completely purified] serves me [i.e., attains through a manifestation of great prema the complete path of service to me; alt., attains a pure form resembling my own and serves me directly in my abode].”
yathā yathātmā parimṛjyate’sau
mat-puṇya-gāthā-śravaṇābhidhānaiḥ |
tathā tathā paśyati vastu sūkṣmaṁ
cakṣur yathaivāñjana-samprayuktam ||
(Śrīmad Bhāgavatam: 11.14.26; cited in Bhakti Sandarbha 80, 147)
[Śrī Kṛṣṇa to Uddhava:] “To whatever extent the mind is purified by hearing and reciting narrations of my virtuous acts, to that same extent, it, like an eye treated with collyrium, perceives the subtle reality [i.e., my nature, figure, qualities, and līlā in actuality].”
ūrjitaṁ sarvato balavat paramānanda-rūpatvāt—ko hy evānyāt kaḥ prāṇyāt yad eṣa ākāśa ānando na syāt iti śruteḥ |
(Krama-sandarbha-ṭīkā on Śrīmad Bhāgavata: 1.3.3; Kṛṣṇa Sandarbha: 3)
“‘Potent’ [alt., ‘powerful’, or, ‘excellent’] (ūrjita) means the most powerful of all, because of [Bhagavān’s form] being the embodiment of the supreme bliss, as it is stated in the Śruti [i.e., Taitirīya Upaniṣad: 2.7.1]: ‘If he, Bliss, were not present in the sky [of the heart], who indeed would breathe? Who would live?’”
sā hovāca maitreyī—yan nu ma iyaṁ bhagoḥ sarvā pṛthivī vittena pūrṇā syāt kathaṁ tenāmṛtā syām? iti | neti hovāca yājñavalkyo—yathaivopakaraṇavatāṁ jīvitaṁ, tathaiva te jīvita syāt | amṛtatvasya tu nāśāsti vitteneti | sā hovāca maitreyī—yenāhaṁ nāmṛtā syāṁ, kim ahaṁ tena kuryāṁ ? yad eva bhagavān veda tad eva me brūhīti |
(Bṛhadāranyaka Upaniṣad: 2.4.2–3; cited in Prīti Sandarbha: 1)
“Maitreyī said, ‘O fortunate one, if indeed this entire earth, full of wealth, were to belong to me, would I become immortal by that?’
“‘No,’ replied Yājñavalkya, ‘Your life would become just like the life of those who possess [all] means of subsistence. There is no hope, however, of immortality through wealth.‘
“Maitreyī said, ‘What shall I do with that by which I cannot become immortal? O fortunate one, please tell me that alone which you know [to me the means to become immortal].’”
guru-bhaktyā sa milati smaraṇāt sevyate budhaiḥ |
milito’pi na labhyeta jīvair ahamikā-paraiḥ ||
(Brahma-vaivarta Purāṇa; cited in Bhakti Sandarbha: 209)
“One meets [i.e., attains] he who is served by the wise [i.e., Bhagavān] through remembrance (smaraṇa) as a result of bhakti to [one’s] guru [i.e., remembrance of Bhagavān whereby he is served and satisfied develops as a result of bhakti to one’s guru], but even if he [i.e., Bhagavān] is met, he cannot be attained [i.e., he is not truly attained or appreciated] by jīvas who are engrossed in egotism.”
ahaṅkāra-nivṛttānāṁ keśavo nahi dūragaḥ |
ahaṅkāra-yutānāṁ hi madhye parvata-rāśayaḥ ||
(Brahma-vaivarta Purāṇa; cited in Bhakti Sandarbha: 236)
“Keśava is not far from those who are free from egotism, but there are mountain ranges between [him and] those who are possessed of egotism.”
yadaivam etena viveka-hetinā
māyāmayāhaṅkaraṇātma-bandhanam |
chittvācyutātmānubhavo’vatiṣṭhate
tam āhur ātyantikam aṅga samplavam ||
(Śrīmad Bhāgavatam: 12.4.34; cited in Paramātma Sandarbha: 84)
“O King! When in this way the ātma’s [i.e., the self’s] bondage—the notion of ‘I’ constituted of māyā—is cut away with the sword of discernment and one is situated in unwavering experience of the Ātmā, then that is called absolute dissolution [i.e., mukti].”
tvaṁ tu sarvaṁ parityajya snehaṁ svajana-bandhuṣu |
mayy āveśya manaḥ samyak sama-dṛg vicarasva gām ||
(Śrīmad Bhāgavatam: 11.7.6; cited in Bhakti Sandarbha: 66)
[Kṛṣṇa:] “But you [i.e., O Uddhava] should completely forsake all affection for relatives and friends, fully absorb your mind in me, and, being of equal vision, wander the earth.”
vipadaḥ santu tāḥ śaśvat tatra tatra jagad-guro |
bhavato darśanaṁ yat syād apunar bhava-darśanam ||
janmaiśvarya-śruta-śrībhir edhamāna-madaḥ pumān |
naivārhaty abhidhātuṁ vai tvām akiñcana-gocaram ||
(Śrīmad Bhāgavatam: 1.8.25–26)
“[Kuntī Devī to Śrī Kṛṣṇa:] O Guru of the universe, let those dangers occur constantly everywhere in the midst of which shall occur the sight of you, by virtue of which the sight of material existence again does not! A person swelling with conceit as a result of birth, capability, learning, or beauty is never fit to speak of you, who are attainable [only] by the disinterested [i.e., those who foster no attachment to anything of the world].”
