arcādiṣu yadā yatra śraddhā māṁ tatra cārcayet |
sarva-bhūteṣv ātmani ca sarvātmāham avasthitaḥ ||
(Śrīmad Bhāgavatam: 11.27.48)
“When and where one has śraddhā in a deity or elsewhere, there specifically one should worship me. I, the Self of all, am present in all beings and in the self.”
tasmād asad-abhidhyānaṁ yathā svapna-manoratham |
hitvā mayi samādhatsva mano mad-bhāva-bhāvitam ||
(Śrīmad Bhāgavatam: 11.14.28)
“Therefore, one should reject desire for [alt., meditation upon] the asat, which is like the illusion in a dream, and upon me fully fix the mind imbued with bhāva by way of contemplation of me.”
jñānaṁ tad etad amalaṁ duravāpam āha
nārāyaṇo nara-sakhaḥ kila nāradāya |
ekāntināṁ bhagavatas tad akiñcanānāṁ
pādāravinda-rajasāpluta-dehināṁ syāt ||
(Śrīmad Bhāgavatam: 7.6.27)
“Thus, Nārāyaṇa, the Friend of Nara, formerly explained this taintless, difficult to grasp knowledge to Nārada. It can [also] be had by the bearers of bodies that have been bathed in the dust of the lotus feet of the disinterested (akiñcanas) who are one-pointed upon Bhagavān.”
śāstreṣv iyān eva suniścito nṛṇāṁ
kṣemasya sadhryag-vimṛśeṣu hetuḥ |
asaṅga ātma-vyatirikta ātmani
dṛḍhā ratir brahmaṇi nirguṇe ca yā ||
(Śrīmad Bhāgavatam: 4.22.21)
“In the śāstras of united deliberation the means to well-being for human beings has been fully determined exactly to this extent: non-attachment to all that is not the Ātmā which is also [of the nature of] firm attachment to the unqualified, absolute Ātmā.”
mat-sevayā pratītaṁ te sālokyādi-catuṣṭayam |
necchanti sevayā pūrṇāḥ kuto’nyat kāla-viplutam ||
(Śrīmad Bhāgavatam: 9.4.67)
“Being fulfilled by service [to me], they do not desire the four [types of mukti] beginning with sālokya [that can be] attained by service to me, much less anything else that is dissipated in time.”
vimuñcati yadā kāmān mānavo manasi sthitān |
tarhy eva puṇḍarīkākṣa bhagavattvāya kalpate ||
(Śrīmad Bhāgavatam: 7.10.9)
“O you of lotus eyes! When a human being completely casts away desires situated in the mind, only then does one become fit for Bhagavattva.”
indriyāṇi manaḥ prāṇa ātmā dharmo dhṛtir matiḥ |
hrīḥ śrīs tejaḥ smṛtiḥ satyaṁ yasya naśyanti janmanā ||
(Śrīmad Bhāgavatam: 7.10.8)
“By the appearance of which [i.e., of desire], the senses, the mind, the vital air, the body, dharma, composure, intelligence, modesty, beauty, strength, remembrance, and truthfulness are lost.”
ṛṣe vidanti munayaḥ praśāntātmendriyāśayāḥ |
yadā tad evāsat-tarkais tirodhīyeta viplutam ||
(Śrīmad Bhāgavatam: 2.6.41)
“O sage, when of calm body, senses, and mind, contemplatives know him [i.e., Bhagavān]. [When] Assailed by spurious argumentation (asat-tarka) [however] he conceals himself.”
sa vai nivṛtti-dharmeṇa vāsudevānukampayā |
bhagavad-bhakti-yogena tirodhatte śanair iha ||
(Śrīmad Bhāgavatam: 3.7.12)
“By the favor of Vāsudeva—[that is, by] the practice of bhakti to Bhagavān accompanied by observance of desistance (nivṛtti-dharma)—that [i.e., the nature of the non-self, meaning, identification with the adjuncts of māyā, delusion, etc.] indeed gradually disappears here [i.e., in this world].”
evaṁ sañjāta-vairāgyo vijñānāloka ātmani |
vicarāmi mahīm etāṁ mukta-saṅgo’nahaṅkṛtaḥ ||
(Śrīmad Bhāgavatam: 11.9.30)
“Thus endowed with non-attachment (vairāgya) and the light of refined knowledge in regard to the Self, I roam about this earth freed from attachment and without egotism.”
