ata ātyantikaṁ kṣemaṁ pṛcchāmo bhavato’naghāḥ |
saṁsāre’smin kṣaṇārdho’pi sat-saṅgaḥ śevadhir nṛṇām ||
(Śrīmad Bhāgavatam: 11.2.30; cited in Bhakti Sandarbha: 59; Caitanya-caritāmṛta: 2.22.85)
“Therefore, O sinless ones, I ask you all about the highest good. For human beings here in saṁsāra, even half a moment of association with the sat is a treasury.”
satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ |
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati ||
(Śrīmad Bhāgavatam: 3.25.25; cited in Hari-bhakti-vilāsa: 10.273; Bhakti-rasāmṛta-sindhu: 1.3.12; Tattva Sandarbha: 33; Bhakti Sandarbha: 11, 172, 202, 340; Caitanya-caritāmṛta: 1.1.60, 2.22.83, 2.23.16)
“As a result of extensive association with sādhus, discussions [of me] become full perceptions of my potency and elixirs for the heart and the ears. By cherishing them, swiftly śraddhā, rati (bhāva), and bhakti (prema) to I who am the path to liberation will manifest in succession.”
tulayāma lavenāpi na svargaṁ nāpunar-bhavam |
bhagavat-saṅgi-saṅgasya martyānāṁ kim utāśiṣaḥ ||
(Śrīmad Bhāgavatam: 1.18.13 and 4.30.34; cited in Hari-bhakti-vilāsa: 10.284, Bhakti-rasāmṛta-sindhu: 1.2.228; Bhakti Sandarbha: 134, 247; Prīti Sandarbha: 31, 112)
[The sages at Naimiṣāraṇya to Sūta Gosvāmī and the Pracetās to Bhagavān:] “We cannot equate Svarga or non-repetition of birth, much less benedictions had by human beings, with even an instant of association with those who are attached to Bhagavān.”
matir na kṛṣṇe parataḥ svato vā
mitho’bhipadyeta gṛha-vratānām |
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām ||
na te viduḥ svārtha-gatiṁ hi viṣṇuṁ
durāśayā ye bahir-artha-māninaḥ |
andhā yathāndhair upanīyamānās
te’pīśa-tantryām uru-dāmni baddhāḥ ||
naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ |
mahīyasāṁ pāda-rajo-’bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat ||
(Śrīmad Bhāgavatam: 7.5.30–32)
“[Śrī Prahlāda to Hiraṇyakaśipu:] Inclination towards Kṛṣṇa cannot arise on account of another, on its own, or on account of both [i.e., on its own and on account of another] for those intent upon household life, who have entered darkness because of uncontrolled senses and whose chewing is [only] of the chewed [therein] again and again. They, of debased mind, who honor only those whose aim is in the external, certainly do not understand Viṣṇu, he who is the object to be reached [only] for those whose aim is related to the Self. They also become bound by the strong strands of Īśa’s cord like the blind being led by the blind. Their inclination, the need of which is the cessation of the insubstantial, does not touch the feet of he of great stride [i.e., Bhagavān] so long as one shall not accept a bath in the foot-dust of the divested—the great ones.”
sādhavaḥ śāstrānuvartinaḥ |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 3.25.21; Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.17 in reference to Śrīmad Bhāgavatam: 5.5.2)
“Sādhus are [defined as] followers of śāstra.”
namo’stu te mahāyogin prapannam anuśādhi mām |
yathā tvac-caraṇāmbhoje ratiḥ syād anapāyinī ||
(Śrīmad Bhāgavatam: 11.29.40)
“[Uddhava to Kṛṣṇa:] May my obeisance be [offered] unto you, O greatest of yogīs. Please instruct me, who have taken shelter [in you], so that I may have everlasting rati for your lotus feet.”
pitṛ-deva-manuṣyāṇāṁ vedaś cakṣus taveśvara |
śreyas tv anupalabdhe’rthe sādhya-sādhanayor api ||
(Śrīmad Bhāgavatam: 11.20.4; cited in Tattva Sandarbha: 11)
“O Lord, regarding an imperceptible object, as well as the goal and the means [pertaining to it], your Veda is the best eye for the forefathers, the devas, and human beings.”
sambandha-lābhopakṛtir abhedo guṇa-kīrtanam |
sāma pañca-vidho bhedo dṛṣṭādṛṣṭa-mayaṁ vacaḥ ||
(Unknown source; cited in the Bhāvārtha-dīpikā and Vaiṣṇava-toṣaṇī ṭīkās to Śrīmad Bhāgavatam 10.1.36 and the Sārārtha-darśanī-ṭīkā to Śrīmad Bhāgavatam 10.1.37)
“Sāma (pacification) is of five types: speech related to relationships, gain, assistance, unity [i.e., non-separateness], and praise of qualities. Bheda (disconcertion) is [of two types:] speech related to the seen and the unseen [i.e., speaking so as to create concerns regarding the present and the future (as per the Sārārtha-darśanī-ṭīkā: dṛṣṭādṛṣṭa-bhaya-lakṣaṇo dvividho bhedaḥ].”
nindanaṁ doṣa-kīrtanam |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 7.1.23; Sārārtha-darśinī on Śrīmad Bhāgavatam 11.19.38)
“Nindā is narration of faults.”
puṇyāraṇye nṛsiṁhaika-nāma-siṁho virājate |
yan-nādataḥ palāyante mahākalmaṣa-kuñjarāḥ ||
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 6.1.1)
“In the forest of good fortune resides a lion named Nṛsiṁha from whose roar the elephants of enormous sins flee.”
