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pā-śabdena trayī-dharmaḥ pālanāj jagatāṁ smṛtaḥ

pā-śabdena trayī-dharmaḥ pālanāj jagatāṁ smṛtaḥ |
taṁ ṣaṇḍayanti yasmāt te pāṣaṇḍās tena hetunā ||
(Brahma-vaivara Purāṇa)

“The dharma of the three Vedas [viz., the Ṛk, Sāma, and Yajur] is referred to by the syllable pā as per [the established meaning of the syllable pā of] ‘preservation’ (pālana) of the world [i.e., the syllable pā in the word pāṣaṇḍa is used in the sense of pālana, ‘preserving,’ rather than in the alternate sense of ‘drinking’ that the syllable pā can also convey, because Vedic dharma is regarded as being essential for the preservation of the world]. They are known as pāṣaṇḍas because they diminish (ṣaṇḍayanti—khaṇḍayanti) that [viz., Vedic dharma].”

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ye’nya-devaṁ paratvena vadanty ajñāna-mohitāḥ

ye’nya-devaṁ paratvena vadanty ajñāna-mohitāḥ |
nārāyaṇāj jagannāthāt te vai pāṣaṇḍinaḥ smṛtāḥ || …
śruti-smṛty-uditācāraṁ yas tu nācarati dvijaḥ |
sa pāṣaṇḍīti vijñeyaḥ sarva-lokeṣu garhitaḥ ||
vinā vai bhagavat-prītyā te vai pāṣaṇḍinaḥ smṛtāḥ |
samasta-yajña-bhoktāraṁ viṣṇuṁ vai brahma-daivatam ||
uddiśya devatā eva juhoti ca dadāti ca |
sa pāṣaṇḍīti vijñeyaḥ svatantraḥ sarva-karmasu ||
svātantryāt kurute yas tu karma vedoditaṁ mahat |
yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ ||
samam anyair nirīkṣeta sa pāṣaṇḍī bhavet sadā |
avasthā-tritaye yas tu mano-vāk-kāya-karmabhiḥ ||
vāsudevaṁ na jānāti sa pāṣaṇḍī bhaved dvijaḥ |
kim atra bahunoktena brāhmaṇā ye’py avaiṣṇavāḥ ||
na spraṣṭavyā na vaktavyā na draṣṭavyāḥ kadācana |
(Padma Purāṇa: 6.235.2, 6–12)

“Those deluded by ignorance who speak of another deva as being superior to Nārāyaṇa, the Lord of universe, are indeed known as heretics (pāṣaṇḍis). … A twice-born who does not observe the conduct described in the Śrutis and Smṛtis is to be known as a pāṣaṇḍi and among all people is contemptible. They who are utterly devoid of affinity (prīti) for Bhagavān are indeed known as heretics (pāṣaṇḍis). Viṣṇu, the enjoyer of all sacrifices, is the object of worship of [even] Brahmā. One who performs sacrifices or gives in charity only for the sake of the devatās [i.e., without due regard for Bhagavān Viṣṇu] and is independent in all activities [i.e., performs activities without adherence to the guidance of the śāstras] is to be known as a heretic (pāṣaṇḍi). One who performs [even] great acts described in the Veda independently [i.e., not out of adherence to the guidance of the Vedas] and who shall see Deva, Nārāyaṇa, to be equal to other devatās like Brahmā and Rudra shall always be a heretic (pāṣaṇḍi). A twice-born who in the three states [of wakefulness, dream, and deep sleep] with the actions of the mind, speech, and body does not recognize Vāsudeva shall be a heretic (pāṣaṇḍi). What [is the use] of [making] many statements in this regard. Even brāhmaṇas who are non-Vaiṣṇavas are never to be touched, spoken to, or seen.”

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namo gobhyaḥ śrīmatībhyaḥ saurabheyībhya eva ca

namo gobhyaḥ śrīmatībhyaḥ saurabheyībhya eva ca |
namo brahma-sutābhyaś ca pavitrābhyo namo namaḥ ||
(Agni Purāṇa: 292.19)

“Obeisance unto [all] blessed cows,
Unto these descendants of Surabhi.
Obeisance unto these daughters of Brahmā.
Unto these sacred ones,
Obeisance and obeisance.”

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tvaṁ mātā sarva-devānāṁ tvaṁ ca yajñasya kāraṇam

tvaṁ mātā sarva-devānāṁ tvaṁ ca yajñasya kāraṇam |
tvaṁ tīrthaṁ sarva-tīrthānāṁ namas te’stu sadānaghe ||
(Skanda Purāṇa: 3.2.10.18)

“You are the mother of all the devas.
You are the means of sacrifice (yajña).
You are the object of worship of all objects of worship.
Always may my obeisance be unto you,
O taintless one.”

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namo devyai mahādevyai surabhyai ca namo namaḥ

namo devyai mahādevyai surabhyai ca namo namaḥ |
gavāṁ bīja-svarūpāyai namas te jagad-ambike ||
namo rādhā-priyāyai ca padmāṁśāyai namo namaḥ |
namaḥ kṛṣṇa-priyāyai ca gavāṁ mātre namo namaḥ ||
kalpa-vṛkṣa-svarūpāyai sarveṣāṁ satataṁ pare |
kṣīradāyai dhanadāyai buddhidāyai namo namaḥ ||
śubhāyai ca subhadrāyai go-pradāyai namo namaḥ |
yaśodāyai kīrtidāyai dharmadāyai namo namaḥ ||
(Devī Bhāgavatam: 9.49.24–27)

“Obeisance unto the Goddess.
Unto the great Goddess,
Surabhi,
Obeisance and obeisance.
Obeisance unto you,
The seed-form of [all] cows,
O Mother of the universe.
Obeisance unto you who are dear to Rādhā.
Obeisance and obeisance
Unto you who are a part of Padmā [i.e., Lakṣmī].
Obeisance unto you who are dear to Kṛsṇa.
Unto the Mother of [all] cows,
Obeisance and obeisance.
O Great One,
Unto you who are of the nature of a desire-tree
For everyone always,
Unto you who bestow milk,
Unto you who bestow wealth,
Unto you who bestow intelligence,
Obeisance and obeisance.
Unto you who are auspicious,
Unto you who are blessed,
Unto you who bestow cows,
Obeisance and obeisance.
Unto you who bestow glory,
Unto you who bestow renown,
Unto you who bestow dharma,
Obeisance and obeisance.”

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lakṣmī-śvarūpāṁ paramāṁ rādhā-sahacarīṁ parām

lakṣmī-svarūpāṁ paramāṁ rādhā-sahacarīṁ parām |
gavām adhiṣṭhātṛ-devīṁ gavām ādyāṁ gavāṁ prasūm ||
pavitra-rūpāṁ pūtāṁ ca bhaktānāṁ sarva-kāmadām |
yayā pūtaṁ sarva-viśvaṁ tāṁ devīṁ surabhiṁ bhaje ||
(Devī Bhāgavatam: 9.49.18–19)

“An excellent form of Lakṣmī,
An excellent companion of Rādhā,
The presiding goddess of [all] cows,
The foremost of [all] cows,
The mother of [all] cows,
Of sacred form,
Pure,
A fulfiller of all the desires of bhaktas,
[She] By whom the entire world is purified—
I worship her,
Goddess Surabhi.”

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vayo-hīnāj jñāna-hīnād vidyā-hīnāt tathaiva ca

vayo-hīnāj jñāna-hīnād vidyā-hīnāt tathaiva ca |
jāti-hīnād guror mantraṁ gṛhṇīyān na kadācana ||
aśāstrārthaṁ kṣataṁ mantraṁ ca gṛhṇīyāt kadācana |
mūrkhād āśrama-hīnāc ca pituḥ sannyāsinas tathā ||
rogiṇo vaṁśa-hīnāc ca bhāryā-hīnāt tathaiva ca |
mantra-kṣiptāt tathā mantraṁ na gṛhṇīyāt kadācana |
viṣṇu-mantraṁ na gṛhṇīyād viṣṇu-bhakti-vihīnataḥ |
na ca śaivān śāktāc ca gṛhṇīyād vaiṣṇavād dvijāt ||
(Brahma-vaivarta Purāṇa: Kṛṣṇa-janma-khaṇḍa, 83.42–45)

“One should never accept a mantra from someone of lesser age, lesser knowledge, lesser learning, or lesser caste. One should never accept a mantra that has a meaning contrary to śāstra or is diminished [i.e., not given in full form]. One should never accept a mantra from a fool, from one of lesser āśrama, from a father, from a sannyāsī, from a sickly person, from someone without a family [i.e., children], from someone without a wife, or someone who has disregarded the mantra [i.e., forgotten it or neglected to meditate on it each day]. One should not accept a Viṣṇu-mantra from someone devoid of bhakti to Viṣṇu, or from a Śaiva or Śākta. One should accept [a Viṣṇu-mantra] from a twice-born Vaiṣṇava.”

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‘kulaṁ śīlam athācāram avicārya paraṁ gurum

‘kulaṁ śīlam athācāram avicārya paraṁ gurum |
bhajeta śravaṇādy-arthī sarasaṁ sāra-sāgaram ||’
sarasatvādikaṁ ca vyañjitaṁ tatraivānyatra—
‘kāma-krodhādi-yukto’pi kṛpaṇo’pi viṣādavān |
śrutvā vikāśam āyāti sa vaktā paramo guruḥ ||’
(Bhakti Sandarbha: 203; citations from Brahma-vaivarta Purāṇa)

“‘Then, without judging family, custom, or conduct, one who seeks to hear and so on should accept an exalted guru, who is sarasa [i.e., adept and absorbed in tasting rasa, or, more broadly, charming and full of love] and an ocean of essence [i.e., one who has widely and deeply grasped and imbibed the essence of the śāstra].’ [The importance of the guru’s] Being sarasa and so forth is suggested elsewhere therein [i.e., in Brahma-vaivarta Purāṇa] as well, ‘The teacher after hearing [from whom] even someone possessed of desire, anger, and so on, even a wretch [i.e., a miser, or a low, poor, undiscerning, or pitiable person] beset with dejection, experiences expansion [i.e., expansion of the heart, meaning, upliftment, brightness, and joy] is an exalted guru.’”

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a-kāraś cāpy u-kāraś ca ma-kāraś ca tataḥ param

a-kāraś cāpy u-kāraś ca ma-kāraś ca tataḥ param |
veda-trayātmakaṁ proktaṁ praṇavaṁ brahmaṇaḥ padam ||
a-kāreṇocyate viṣṇuḥ śrīr u-kāreṇa cocyate |
ma-kāras tu tayor dāsaḥ pañcaviṁśaḥ prakīrtitaḥ ||
(Padma Purāṇa: 6.227.22-23; cited in Bhakti Sandarbha: 178)

“The letter a along with the letter u and the letter m after that—praṇava [i.e., the word Aum]—is declared to be the basis of the three Vedas and the word for [alt., dwelling place] of Brahman. Viṣṇu is referred to by the letter a, and Śrī is referred to by the letter u. The servant of the two [i.e., of Viṣṇu and Śrī], the twenty-fifth [element in the universe, viz., the jīva], is declared to indeed be the letter m.”

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hlādinī sandhinī saṁvit tvayy ekā sarva-saṁśraye

hlādinī sandhinī saṁvit tvayy ekā sarva-saṁśraye |
hlāda-tāpa-karī miśrā tvayi no guṇa-varjite ||
(Viṣṇu Purāṇa: 1.2.69; cited in Bhagavat Sandarbha: 7, 99; Prīti Sandarbha: 65; Kṛṣṇa Sandarbha 165; Caitanya-caritāmṛta: 1.4.63, 2.6.157, 2.8.155)

“The one [potency, viz., the svarūpa-śakti] constituted of hlādinī, sandhinī, and saṁvit exists only in you, the Support of everything. That [other potency, viz., the māyā-śakti] which is a cause of delight and suffering, and a mixture [of the two], does not exist in you, who are free from the [three] guṇas.”

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