ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ |
svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam ||
(Śrīmad Bhāgavatam: 1.2.13)
“Therefore, O best of the twice-born, the highest accomplishment of dharma aptly performed by human beings in accord with the divisions of the varṇas and āśramas is the satisfaction of Hari.”
tāvat karmāṇi kurvīta na nirvidyeta yāvatā |
mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate ||
(Śrīmad Bhāgavatam: 11.20.9; cited in Hari-bhakti-vilāsa: 11.553; Bhakti-rasāmṛta-sindhu: 1.2.247; Bhakti Sandarbha: 62, 106, 173; Caitanya-caritāmṛta: 2.9.264, 2.22.61)
“[Śrī Kṛṣṇa to Uddhava:] One should perform karmas so long as one shall not become disinterested or so long as śraddhā in hearing and so forth of discussion about me does not manifest.”
nirviṇṇānāṁ jñāna-yogo nyāsinām iha karmasu |
teṣv anirviṇṇa-cittānāṁ karma-yogas tu kāminām ||
yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān |
na nirviṇṇo nātisakto bhakti-yogo’sya siddhidaḥ ||
(Śrīmad Bhāgavatam: 11.20.7–8; cited in Hari-bhakti-vilāsa: 11.553; Bhakti-rasāmṛta-sindhu: 1.2.15; Bhakti Sandarbha: 171; Caitanya-caritāmṛta: 2.22.50)
“[Śrī Kṛṣṇa to Śrī Uddhava:] In this regard, the practice (yoga) of jñāna of the disinterested and renounced in regard to karmas, the practice of karma of the desirous whose minds are not disinterested in them [i.e., in karmas], and the practice of bhakti of a person who independently becomes possessed of śraddhā in discussion and so forth of me has manifested independently and who is neither disinterested nor excessively attached, is a granter of success.”
kṣaṇārdhenāpi tulaye na svargaṁ nāpunar-bhavam |
bhagavat-saṅgi-saṅgasya martyānāṁ kim utāśiṣaḥ ||
(Śrīmad Bhāgavatam: 4.24.57; cited in Hari-bhakti-vilāsa: 10.285; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.14; Bhakti Sandarbha: 189, 247; Prīti Sandarbha: 30)
“[Bhagavān Śiva to the Pracetas:] I equate neither Svarga nor non-repetition of birth, much less the benedictions had by human beings, with even half a moment of association with those who are attached to Bhagavān.”
bhaktānāṁ hṛdayaṁ śāntaṁ saśriyo me priyaṁ gṛham |
vasāmi tatra śobhaiva vaikuṇṭhākhyādi-varṇanā ||
(Hari-bhakti-sudhodaya: 14.57; cited in Paramātma Sandarbha: 102)
“The peaceful heart of [my] bhaktas is the beloved abode of myself along with Śrī. I reside there, and the beauty [therein] is verily that the description of which is known as Vaikuṇṭha and so forth [i.e., the beauty found along with Śrī Bhagavān in the heart of his bhakta is that of his own divine abode of Vaikuṇṭha].”
proktena bhakti-yogena bhajato māsakṛn muneḥ |
kāmā hṛdayyā naśyanti sarve mayi hṛdi sthite ||
bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ |
kṣīyante cāsya karmāṇi mayi dṛṣṭe’khilātmani ||
(Śrīmad Bhāgavatam: 11.20.29–30)
“All desires situated in the heart are destroyed when the heart of a devotee worshiping me continuously by means of the [afore-] stated practice of bhakti becomes fixed upon me. The knot of the heart is rent, all doubts are cut away, and one’s karmas are eliminated when I, the Self of all, am seen.”
yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān |
na nirviṇṇo nātisakto bhakti-yogo’sya siddhidaḥ ||
(Śrīmad Bhāgavatam: 11.20.8)
“The practice of bhakti of a person who independently becomes possessed of śraddhā in discussion and so forth of me yet is neither disinterested nor excessively attached is a granter of success.”
rahūgaṇaitat tapasā na yāti
na cejyayā nirvapaṇād gṛhād vā |
na cchandasā naiva jalāgni-sūryair
vinā mahat-pāda-rajo’bhiṣekam ||
yatrottamaḥśloka-guṇānuvādaḥ
prastūyate grāmya-kathā-vighātaḥ |
niṣevyamāṇo’nudinaṁ mumukṣor
matiṁ satīṁ yacchati vāsudeve ||
(Śrīmad Bhāgavatam: 5.12.12–13)
“[Jaḍa Bhārata:] O Rahūgaṇa, neither by austerity, nor by sacrifice, nor by giving, nor by household life, nor by the Vedas, nor by [worship of] water, fire, and the sun does one attain this without bathing in the foot-dust of the mahats, amongst whom is sung recounting of the qualities of he of highest praise [i.e., Śrī Bhagavān], on account of which termination of village talk occurs, and which upon being honored daily produces a seeker of mokṣa’s genuine inclination towards Vāsudeva.”
namas tubhyaṁ bhagavate brahmaṇe paramātmane |
na yatra śrūyate māyā loka-sṛṣṭi-vikalpanā ||
(Śrīmad Bhāgavatam: 10.28.6; cited in Bhagavat Sandarbha: 28)
“Obeisance unto you, [who are perceived as] Bhagavān, Brahman, [and] Paramātmā, in whom Māyā, she possessed of the ability to arrange the emanation of the universe, is unheard of.”
tad evaṁ māyāśrayatva-māyā-mohitatvābhyāṁ sthite dvayor bhede tad-bhajanasyaivābhidheyatvam āyātam |
(Tattva Sandarbha: 44)
“Thus, in this way, given the distinction between the two [i.e., between Śrī Bhagavān and the jīva] existent because of [their respectively] being the shelter of māyā and deluded by māyā, solely worship (bhajana) of him [i.e., of Śrī Bhagavān] being the abhidheya is understood.”
