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sattvaṁ tattvaṁ paratvaṁ ca tattva-trayam ahaṁ kila

sattvaṁ tattvaṁ paratvaṁ ca tattva-trayam ahaṁ kila |
tri-tattva-rūpiṇī sāpi rādhikā mama vallabhā |
prakṛteḥ para evāhaṁ sāpi mac-chakti-rūpiṇī ||
sāttvikaṁ rūpam āsthāya pūrṇo’haṁ brahma cit-paraḥ ||
brahmaṇā prārthitaḥ samyak sambhavāmi yuge yuge |
tayā sārdhaṁ tvayā sārdhaṁ nāśāya devatā-druhām ||
(Bṛhad Gautamīya-tantra; cited in Kṛṣṇa Sandarbha: 189)

“[Śrī Kṛṣṇa to Śrī Balarāma:] I verily am the three existents (1) being (sattvam), (2) (primary) existence (tattvam), and (3) supremacy (paratvam). She too, Rādhikā, my beloved, is an embodiment of these three existents. I am certainly beyond primordial material nature (prakṛti), and she too is an embodiment of my potency (śakti). Being established in a form of [pure] being (sāttvika-rūpa), I am the Complete Brahman, the Supreme Conscious Entity. Prayed to by Brahmā, I manifest in full in age after age along with her and along with you to destroy the oppressors of the devatās.”

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bhagavad-bhakti-hīnā ye mukhyāsantas ta eva hi

bhagavad-bhakti-hīnā ye mukhyāsantas ta eva hi |
teṣāṁ niṣṭhā śubhā kvāpi na syāt sac-caritair api ||
(Hari-bhakti-vilāsa: 10.301)

“Those who are devoid of bhakti to Bhagavān are verily the foremost of the asat. Even by means of meritorious deeds, an auspicious state shall never come about for them.”

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saṅgaṁ na kuryād asatāṁ śiśnodara-tṛpāṁ kvacit

saṅgaṁ na kuryād asatāṁ śiśnodara-tṛpāṁ kvacit |
tasyānugas tamasy andhe pataty andhānugāndha-vat ||
(Śrīmad Bhāgavatam: 11.26.3; cited in Hari-bhakti-vilāsa: 10.300)

“One should never engage in saṅga with the asat, gratifiers of the genitals and belly. A follower of him [i.e., even one of the asat], like a blind person following a [i.e., another] blind person, falls into blinding darkness [i.e., Naraka].”

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athāsat-saṅga-doṣāḥ

athāsat-saṅga-doṣāḥ |
asadbhiḥ saha saṅgas tu na kartavyaḥ kadācana |
yasmāt sarvārtha-hāniḥ syād adhaḥpātaś ca jāyate ||
(Hari-bhakti-vilāsa: 10.294)

“Now, the faults of asat-saṅga [are described]: Saṅga with the asat, as a result of which the loss of all objects shall occur and downfall ensues, is not to be done at any time.”

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bhavāpavargo bhramato yadā bhavej

bhavāpavargo bhramato yadā bhavej
janasya tarhy acyuta sat-samāgamaḥ |
sat-saṅgamo yarhi tadaiva sad-gatau
parāvareśe tvayi jāyate matiḥ ||
(Śrīmad Bhāgavatam: 10.51.53; cited in Hari-bhakti-vilāsa: 10.256; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.14; Bhakti Sandarbha: 179; Caitanya-caritāmṛta: 2.22.46, 84)

“When the cessation of worldly existence shall come about for a a wandering person, then, O Acyuta, association with the sat shall come about, and when association with the sat shall come about, only then does inclination manifest towards you, [who are] the Shelter of the sat [alt., whose shelter is the sat] and the Master of the higher and the lower.’”

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kṛpālur akṛta-drohas titikṣuḥ sarva-dehinām

kṛpālur akṛta-drohas titikṣuḥ sarva-dehinām |
satya-sāro’navadyātmā samaḥ sarvopakārakaḥ ||
kāmair ahata-dhīr dānto mṛduḥ śucir akiñcanaḥ |
anīho mita-bhuk śāntaḥ sthiro mac-charaṇo muniḥ ||
apramatto gabhīrātmā dhṛtimāñ jita-ṣaḍ-guṇaḥ |
amānī māna-daḥ kalyo maitraḥ kāruṇikaḥ kaviḥ ||
(Śrīmad Bhāgavatam: 11.11.29-31; cited in Hari-bhakti-vilāsa: 10.18–20; Bhakti Sandarbha: 199)

“[One who is] Sympathetic, non-malicious, forbearing towards all embodied beings, steadfast in truth, irreproachable in character, equipoised, supportive of all, of mind unimpaired by objects of desire, controlled, gentle, virtuous, possessionless, non-active [in worldly pursuits], a measured eater, peaceful, steady, of shelter in me, sage, non-negligent, deep in character, resolute, victorious over the six properties [of worldly existence], undesirous of respect, respectful, adept, friendly, compassionate, and wise [is the best of the sat].”

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śrī-guro paramānanda premānanda-phala-prada

śrī-guro paramānanda premānanda-phala-prada |
vrajānanda-pradānanda-sevāyāṁ māṁ niyojaya ||
(Sādhanāmṛta-candrikā: 1.51)

“O śrī guru!
O supreme bliss!
O bestower of the fruit of the bliss of prema!
O bestower of the bliss of Vraja!
Please engage me in the bliss of service.”

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nirasya sarva-sandehān ekīkṛtya sudarśanam

nirasya sarva-sandehān ekīkṛtya sudarśanam |
prakāśita-rahasyaṁ taṁ bhajāmi gurum īśvaram ||
(Bhāvārtha-dīpīkā on Śrīmad Bhāgavatam: 11.22.61)

“I worship the guru, [who is] Īśvara, he by whom all doubts are dispelled, proper vision is consolidated, and secrets [i.e., esoteric teachings, or, subtle truths] are revealed.”

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patrāṇi tatra kamale kamalālayānām

patrāṇi tatra kamale kamalālayānām
aṁśena keli-vipināni bhavanti yeṣu |
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu nibhṛtaṁ ramate mukundaḥ ||
tatrādhirājyaṁ kila rādhikām anu
prattaṁ priyeṇeti purāṇa-viśrutam |
ahaṁ tu manye punaruktam eva tad
guṇena tasyāḥ sa ca yad vaśaṁ-gataḥ ||
(Gopāla-campū: 1.46 (20-21))

“The petals in the lotus there [i.e., in Gokula] are play-forests with parts (aṁśas) [i.e., specific manifestations] of they whose abodes are lotuses [i.e., of gopīs, who are here described as Lakṣmīs, that is, ‘they who have lotus abodes’] wherein Mukunda privately enjoys within dwelling places [made] of multitudes of thought-jewels enshrouded by lakhs of desire-trees. There, sovereignty has certainly been later granted to Rādhikā by her beloved [i.e., by Mukunda]. Such is well-known from the Purāṇas. I, however, consider that mere repetition [i.e., I consider it redundant] since he is already subjugated by her qualities.”

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durārdhyaṁ samārādhya viṣṇuṁ sarveśvareśvaram

durārdhyaṁ samārādhya viṣṇuṁ sarveśvareśvaram |
yo vṛṇīte mano-grāhyam asattvāt kumanīṣy asau ||
(Śrīmad Bhāgavatam: 10.48.11)

“One who, after fully worshiping Viṣṇu, the difficult to worship Īśvara of all īśvaras, requests that which is acceptable to the mind [i.e., pleasures of the senses] is of low intelligence because of pettiness.”

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