yogibhir dṛśyate bhaktyā nābhaktyā dṛśyate kvacit |
draṣṭuṁ na śakyo roṣāc ca matsarāc ca janārdanaḥ ||
(Padma Purāṇa: 6.238.83; Kṛṣṇa Sandarbha: 106; Bhakti Sandarbha: 324; Prīti Sandarbha: 7)
“Janārdana is seen by yogīs through bhakti, and is never seen through non-bhakti. He cannot be seen through anger or through envy.”
daivādhīnaṁ jagat sarvaṁ janma-karma-śubhāśubham |
saṁyogaś ca viyogaś ca na ca daivāt paraṁ balam ||
kṛṣṇāyattaṁ ca tad daivaṁ sa daivāt paratas tataḥ |
bhajanti satataṁ santaḥ paramātmānam īśvaram ||
daivaṁ vardhayituṁ śaktaḥ kṣayaṁ kartuṁ svalīlayā |
na daiva-baddhas tad bhaktaś cāvināśī ca nirguṇaḥ ||
(Brahma-vaivarta Purāṇa)
“The entire world, along with birth, karma, auspiciousness, inauspiciousness, meeting and separation, is under the control of destiny (daiva). There is no power greater than destiny, yet that destiny is dependent on Kṛṣṇa. He is thus greater than destiny. Sādhus [thus] always worship the Paramātmā, Īśvara [i.e., Kṛṣṇa]. He can expand and diminish destiny by means of his līlā. Bhaktas [of Kṛṣṇa] are thus unbound by destiny, imperishable, and beyond the guṇas.”
mat-kathā-vācakaṁ nityaṁ mat-kathā-śravaṇe ratam |
mat-kathā-prīti-manasaṁ nāhaṁ tyakṣyāmi taṁ naram ||
(Viṣṇu-dharma; Skanda Purāṇa: 2.5.16.53; cited in Bhakti Sandarbha 269)
“[Bhagavān:] I never abandon that person who always recounts discussion of me, who engages in hearing discussion of me, or whose mind fosters fondness (prīti) for discussion of me.”
yatra yatra mahīpāla vaiṣṇavī vartate kathā |
tatra tatra harir yāti gaur yathā suta-vatsalā ||
(Skanda Purāṇa; cited in Bhakti Sandarbha 269)
“O Protector of the earth, Hari goes wherever kathā of the Vaiṣṇavas [i.e., discussion of Viṣṇu or Vaiṣṇavas] is present like a cow full of affection for its calf.”
man-nimittaṁ kṛtaṁ pāpam api dharmāya kalpate |
mām anādṛtya dharmo’pi pāpaṁ syān mat-prabhāvataḥ ||
(Padma Purāṇa; Hari-bhakti-vilāsa: 1.110, 10.263)
[Bhagavān:] “By my power, even sin that is committed for me is considered dharma, and even dharma that disregards me can become sin.”
arir mitraṁ viṣaṁ pathyam adharmo dharmatāṁ vrajet |
suprasanne hṛṣīkeśe viparīte viparyayaḥ ||
(Padma Purāṇa; Hari-bhakti-vilāsa: 1.109, 10.262)
“When Hṛṣīkeśa is highly pleased, then enemies become friends, poison becomes salutary, and adharma becomes dharma. When the opposite occurs [i.e., when Hṛṣīkeśa is displeased], the opposite ensues [i.e., friends become enemies, nutriments becomes poison, and dharma becomes adharma].”
yad yad icchati yāvac ca phalam ārādhite’cyute |
tat tad āpnoti rāgendra bhūri svalpam athāpi vā ||
(Viṣṇu Purāṇa: 3.8.7)
“When Acyuta is propitiated, one attains whatever result one desires, and to whatever extent, O emperor, be it great or small.”
jñāna-śakti-balaiśvarya-vīrya-tejāṁsy aśeṣataḥ |
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ |
(Viṣṇu Purāṇa 6.5.79; cited in Bhagavat Sandarbha: 1, 35; Sarva Saṁvādinī)
“The substantives of the word ‘Bhagavat’ are unlimited knowledge, capability, strength, mastery, potency, and effulgence free from the objectionable [material] guṇas and so forth.”
bhagavān iti śabdo’yaṁ tathā puruṣa ity api |
vartate nirupādhiś ca vāsudeve’khilātmani ||
(Padma Purāṇa; cited in Tattva Sandarbha 30)
“The words ‘Bhagavān‘ and ‘Puruṣa’ free from upādhis (limiting modifiers) refer to Vāsudeva, the Self of all.”
cakṣur vinā yathā dīpaṁ dṛṣṭvā darpaṇam eva ca |
samīpasthā na paśyanti tathā viṣṇuṁ bahirmukhāḥ ||
(Padma Purāṇa: 6.132.55)
“As the blind do not see a lamp or a mirror situated nearby even after looking towards it, so the averse do not see Viṣṇu [situated nearby, i.e, invariably present everywhere always].”
