Śrīmad Bhāgavatam

svasty astu viśvasya khalaḥ prasīdatāṁ

svasty astu viśvasya khalaḥ prasīdatāṁ
dhyāyantu bhūtāni śivaṁ mitho dhiyā |
manaś ca bhadraṁ bhajatād adhokṣaje
āveśyatāṁ no matir apy ahaitukī ||
(Śrīmad Bhāgavatam: 5.18.9)

[Prahlāda Mahārāja prays to Śrī Nṛsiṁhadeva:] “May there be auspiciousness throughout the universe! May the wicked be pacified! May all beings meditate with their intelligence upon the welfare of one another! May their minds cultivate well-being! And may our hearts be immersed unconditionally in the Transcendent [i.e., Bhagavān]!”

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aprameyānubhāvo’yam akutaścid-bhayo’maraḥ

aprameyānubhāvo’yam akutaścid-bhayo’maraḥ |
nūnam etad-virodhena mṛtyur me bhavitā na vā ||
(Śrīmad Bhāgavatam: 7.5.47)

[Hiraṇyakaśipu of Prahlāda Mahārāja:] “He is of immeasurable might, completely fearless, and deathless. My death will certainly occur as a result of opposing him, or may not.”

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pitāmaho me bhavadīya-sammataḥ

pitāmaho me bhavadīya-sammataḥ
prahrāda āviṣkṛta-sādhu-vādaḥ |
bhavad-vipakṣeṇa vicitra-vaiśasaṁ
samprāpitas tvaṁ paramaḥ sva-pitrā ||
(Śrīmad Bhāgavatam: 8.22.8)

[Bali Mahārāja to Vāmanadeva:] “Highly honored by those who are your own, and known to be of virtuous renown, my grandfather, Prahrāda [i.e., Prahlāda], underwent multifarious torture from his own father, who was inimical to you, and [still] held you to be his refuge.” 

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bhavanti puruṣā loke mad-bhaktās tvām anuvratāḥ

bhavanti puruṣā loke mad-bhaktās tvām anuvratāḥ |
bhavān me khalu bhaktānāṁ sarveṣāṁ pratirūpa-dhṛk ||
(Śrīmad Bhāgavatam: 7.10.21)

[Nṛsiṁhadeva to Prahlāda Mahārāja:] “People in the world who follow you become my bhaktas, for you are indeed the paragon for all of my bhaktas.”

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śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ

śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ
yasmin pāramahaṁsyam ekam amalaṁ jñānaṁ paraṁ gīyate |
tatra jñāna-virāga-bhakti-sahitaṁ naiṣkarmyam āviskṛtaṁ
tac chṛṇvan su-paṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ ||
(Śrīmad Bhāgavatam: 12.13.18; cited in Hari-bhakti-vilāsa: 10.407)

“Śrīmad Bhāgavatam, the flawless Purāṇa, is dear to the Vaiṣṇavas as within it is sung the unique, flawless, and supreme knowledge that is beneficial even to paramahaṁsas. Therein, the cessation of karma (naiṣkarmya) is brought forth along with knowledge, detachment, and bhakti. A human being who hears, properly recites, and engages in deliberation upon it with bhakti attains the highest liberation.”

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janma-trayānuguṇita-vaira-saṁrabdhayā dhiyā

janma-trayānuguṇita-vaira-saṁrabdhayā dhiyā |
dhyāyaṁs tan-mayatāṁ yāto bhāvo hi bhava-kāraṇam ||
(Śrīmad Bhāgavatam: 10.74.46)

“Meditating [on Bhagavān] with a mind enflamed with enmity over the course of three births, he [i.e., Śiśupāla] reached [after giving up his body] a state of absorption [in him, i.e., he again became his pārṣada, personal associate], as bhāva [i.e., one’s continuous meditation, contemplation, and focus] is the cause of [one’s future] birth [be it within saṁsāra or beyond].”

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vairānubandha-tīvreṇa dhyānenācyuta-sātmatām

vairānubandha-tīvreṇa dhyānenācyuta-sātmatām |
nītau punar hareḥ pārśvaṁ jagmatur viṣṇu-pārṣadau ||
(Śrīmad Bhāgavatam: 7.1.47)

“By meditation [on Bhagavān] with an intense sense of enmity, these two associates of Viṣṇu [i.e., Jaya and Vijaya] attained a state of being of the same form as Acyuta [i.e., they merged into him, and later, they attained forms like his], and returned to the side of Hari [i.e., resumed their roles as his gatekeepers in Vaikuṇṭha].”

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sambandha-lābhopakṛtir abhedo guṇa-kīrtanam

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].”

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yad adharma-kṛtaḥ sthānaṁ sūcakasyāpi tad bhavet

yad adharma-kṛtaḥ sthānaṁ sūcakasyāpi tad bhavet |
(Śrīmad Bhāgavatam: 1.17.22)

“A performer of adharma’s future destination [i.e., Naraka] shall become that of an informer as well [i.e., even one who only speaks about another person performing an act of adharma also gets a share of the reaction for performing that act of adharma even though one has only spoken of the performer of it and not performed the action oneself].”

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sakṛn manaḥ kṛṣṇa-padāravindayor

sakṛn manaḥ kṛṣṇa-padāravindayor
niveśitaṁ tad-guṇa-rāgi yair iha |
na te yamaṁ pāśa-bhṛtaś ca tad-bhaṭān
svapne’pi paśyanti hi cīrṇa-niṣkṛtāḥ ||
(Śrīmad Bhāgavatam: 6.1.19; cited in Prīti Sandarbha: 74)

“Those here [i.e., in this world] by whom the mind has once been placed upon the lotus feet of Kṛṣṇa and been colored by his qualities do not, even in dreams, see Yama or his chain-carrying soldiers since they have [effectively] observed atonement [for their sins by having placed the mind on Bhagavān and consequently are sinless].”

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