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bhagavat-kṛpā-parimala-pātra-bhūtasya śrīmato mahataḥ saṅga eva kāraṇam

bhagavat-kṛpā-parimala-pātra-bhūtasya śrīmato mahataḥ saṅga eva kāraṇam | … nirguṇāvasthāto’py adhikatvāt parama-nirguṇa eva | … saguṇe devādau tasya kṛpā vāstavī na bhavati, kintu śrīmat-prahlādādiṣv eveti pratipādanān mahatāṁ nirguṇatvābhivyaktyā tat-saṅgasyāpi nirguṇatvaṁ vyaktam |
(Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 6.14.1; 11.25.24; Bhakti Sandarbha: 134)

“The association of a beautiful great personage (mahat) who is a vessel of the fragrance of Bhagavān’s grace is the only cause [of realization of Bhagavān]. … Because of it being superior even to the nirguṇa state [i.e., the state of being free from the material guṇas], it [i.e., such association] is parama-nirguṇa [i.e., the supreme state beyond the material guṇas]. … His [i.e., Bhagavān’s] true grace does not exist in the devas and so forth, who are saguṇa, but the nirguṇatva [i.e., state of being nirguṇa] of even the association of great personages is manifested by the manifestation of their [own] nirguṇatva as a result of bestowal [of Bhagavān’s true grace] upon [such great personages as] Śrīmat Prahlāda and others.”

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viṣamābhiniveśo yo nityānitye hitāhite

viṣamābhiniveśo yo nityānitye hitāhite |
jñeyaḥ sa buddhi-vibhraṁśaḥ samaṁ buddhir hi paśyati ||
viṣaya-pravaṇaṁ sattvaṁ dhṛti-bhraṁśān na śakyate |
niyantum ahitād arthād dhṛtir hi niyamātmikā ||
tattva-jñāne smṛtir yasya rajo-mohāvṛtātmanaḥ |
bhraśyate sa smṛti-bhraṁśaḥ smartavyaṁ hi smṛtau sthitam ||
dhī-dhṛti-smṛti-vibhraṣṭaḥ karma yat kurute’śubham |
prajñāparādhaṁ taṁ vidyāt sarva-doṣa-prakopaṇam || …
buddhyā viṣama-vijñānaṁ viṣamaṁ ca pravartanam |
prajñāparādhaṁ jānīyān manaso gocaraṁ hi tat ||
(Caraka-saṁhita: 4.1.99–102, 109)

“Incorrect determination of the impermanent in the permanent [as well as the permanent in the impermanent] and the unwholesome in the wholesome [as well as the unwholesome in the wholesome] is to be known as divergence of the intellect, since the intellect sees correctly [when it is not divergent]. As a result of divergence of the will, the mind inclined to objects of the senses is unable to be restrained from unwholesome objects, since will is possessed of restraint [when it is not divergent]. The memory of one whose mind is covered over by passion or delusion diverging from knowledge of existence is [called] divergence of the memory, since that which is to be remembered is present in one’s memory [when it is not divergent]. Know an unwholesome action aggravating to all the doṣas which one of deviated intellect, will, or memory performs to be prajñāparādha [i.e., a transgression of discrimination]. … Incorrect understanding with the intellect and incorrect conduct should be known as prajñāparādha [i.e., transgressions of discrimination], since they are within the scope of the mind.”

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trividham eva karma prajñāparādha iti vyavasyet |

trividham eva karma prajñāparādha iti vyavasyet |
(Caraka-saṁhita: 1.11.41)

“Action (karma) of these three types [i.e., overuse, disuse, or misuse of the mind, speech, and body as categorized in two prior passages] should be regarded as prajñāparādha [i.e., a transgression of discernment].”

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kāya-vāṅ-māno-bhedena trividham apy ahitaṁ karma prajñāparādhaḥ

kāya-vāṅ-māno-bhedena trividham apy ahitaṁ karma prajñāparādhaḥ |
(Hemādri’s Āyurveda-rasāyana-ṭīkā on Aṣṭāṅga-hṛdaya-saṁhitā: 1.4.32)

“Unwholesome action of three types as per the division of [action performed with] the body, speech, and mind is [called] a prajñāparādha [i.e., a transgression of discernment].”

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dhī-dhṛti-smṛti-vibhraṁśaḥ samprāptiḥ kāla-karmaṇām

dhī-dhṛti-smṛti-vibhraṁśaḥ samprāptiḥ kāla-karmaṇām |
asātmyārthāgamaś ceti jñātavyā duḥkha-hetavaḥ ||
(Caraka-saṁhita: 4.1.98)

“Divergence of the intellect, will, or memory [i.e., prajñāparādhas], the onset of a time period [e.g., a season], karma [i.e., the results of one‘s past actions], and contact with unwholesome objects of the senses are to be known as causes of suffering.”

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sā śraddadhānasya vivardhamānā

sā śraddadhānasya vivardhamānā
viraktim anyatra karoti puṁsaḥ |
hareḥ padānusmṛti-nirvṛtasya
samasta-duḥkhāpyayam āśu dhatte ||
(Śrīmad Bhāgavatam: 3.5.13)

“That [i.e., inclination (mati), meaning, taste, for discussion of Hari], upon flourishing, produces disinterest for all else in a person endowed with śraddhā. The dissolution of all suffering of one who is delighted by continuous remembrance of Hari’s feet is quickly effected.”

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rañjanaṁ tat-sādhanaṁ vā rāgaḥ

rañjanaṁ tat-sādhanaṁ vā rāgaḥ | neha—rajaty asmin raṅgaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1619)

“[The word] Rāga [made from the dhātu rañj and the pratyāya [gh]a[ṇ]] means rañjana [i.e., coloring, the act of being colored; alt., delighting; alt., desire, attachment, love, or beauty] or a means thereof [i.e., dye, that by which something becomes colored]. Not here [is the operation described in the sūtra applied]: raṅga [thus] means that wherein one delights [i.e., a theater, a stage, etc.].”

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aṣṭādaśa-purāṇeṣu vyāsasya vacana-dvayam

aṣṭādaśa-purāṇeṣu vyāsasya vacana-dvayam |
paropakāraḥ puṇyāya pāpāya para-pīḍanam ||
(Mahāsubhāṣita-saṅgraha: 3587)

“Throughout the eighteen Purāṇas, Vyāsa has [just] two [fundamental] statements: benefiting others leads to merit (puṇya) and troubling others leads to sin (pāpa).”

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amantram akṣaraṁ nāsti nāsti mūlam anauṣadham

amantram akṣaraṁ nāsti nāsti mūlam anauṣadham |
ayogyaḥ puruṣo nāsti yojakas tatra durlabhaḥ ||
(Unknown source)

“There is no phoneme that is not a mantra [i.e., that cannot function as a mantra]. There is no root that is not a medicine [i.e., that cannot function as a medicine for some ailment]. There is no person that is incapable [i.e., that cannot somehow perform some sort of useful function]. Rare then is the employer [i.e., it is rare to find someone who knows the potential of things and how to make good use of them under varying circumstances].”

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