naitādṛśaḥ paro dharmo nṛṇāṁ sad-dharmam icchatām |
nyāso daṇḍasya bhūteṣu mano-vāk-kāyajasya yaḥ ||
(Śrīmad Bhāgavatam: 7.15.8)
“For human beings who aspire to follow the highest dharma, there is no better dharma than this: giving up violence—caused by the mind, words, or the body—towards living beings.”
tasmāt sarveṣu bhūteṣu dayāṁ kuruta sauhṛdam |
bhāvam āsuram unmucya yayā tuṣyaty adhokṣajaḥ ||
(Śrīmad Bhāgavatam: 7.6.24)
“Therefore, one should give up the demonic mentality and engage in kindness and friendliness to all beings whereby Adhokṣaja [i.e., Bhagavān] is pleased.”
yena yāvān yathādharmo dharmo veha samīhitaḥ |
sa eva tat-phalaṁ bhuṅkte tathā tāvad amutra vai ||
(Śrīmad Bhāgavatam: 6.1.45)
“As and to the extent one engages in dharma and adharma here, so and to that extent one will receive the result of that hereafter.”
evaṁ bahu-savaṁ kālaṁ mahātmāvicalendriyaḥ |
tri-vargaupayikaṁ nītvā putrāyādān nṛpāsanam ||
manyamāna idaṁ viśvaṁ māyā-racitam ātmani |
avidyā-racita-svapna-gandharva-nagaropamam ||
ātma-stry-apatya-suhṛdo balam ṛddha-kośam
antaḥ-puraṁ parivihāra-bhuvaś ca ramyāḥ |
bhū-maṇḍalaṁ jaladhi-mekhalam ākalayya
kālopasṛṣṭam iti sa prayayau viśālām ||
(Śrīmad Bhāgavatam: 4.12.14–15)
“After passing many years of time conducive to tri-varga [i.e., dharma, artha, and kāma], he of exalted ātmā [i.e., pure citta] and unwavering senses [i.e., Dhruva] gave the king’s seat to his son. Considering this world to be superimposed by māyā onto the ātmā and comparable to a city of Gandharvas fabricated by ignorance, and regarding the ātmā [i.e., the body], wives, children, friends, power [i.e., horses, elephants, soldiers, etc.], treasuries, inner chambers, beautiful parks, and the earth girdled by the oceans to be seized by time [i.e., invariably subject to destruction], he went to Viśālā [i.e. Badarikāśrama].”
yad idaṁ manasā vācā cakṣurbhyāṁ śravaṇādibhiḥ |
naśvaraṁ gṛhyamāṇaṁ ca viddhi māyā-manomayam ||
(Śrīmad Bhāgavatam: 11.7.7; cited in Paramātma Sandarbha 69)
“Know that this [world] which is perceived with the mind, speech, eyes, ears, and so forth is transitory and illusory on account of being formulated in the mind.”
vilajjamānayā yasya sthātum īkṣā-pathe’muyā |
vimohitā vikatthante mamāham iti durdhiyaḥ ||
(Śrīmad Bhāgavatam: 2.5.13)
“The ignorant, deluded by māyā, who is ashamed to stand in Vāsudeva’s purview, boast of ‘I’ and ‘mine’.”
bhakti-yogena manasi samyak praṇihite’male |
apaśyat puruṣaṁ pūrṇaṁ māyāñ ca tad-apāśrayam ||
(Śrīmad Bhāgavatam: 1.7.4)
“In his pure heart, which was perfectly fixed by means of bhakti-yoga, Vyāsadeva saw the Complete Puruṣa, as well as māyā sheltered behind him.”
kasmāt saṅkliśyate vidvān vyarthayārthehayāsakṛt |
kasyacin māyayā nūnaṁ loko’yaṁ suvimohitaḥ ||
(Śrīmad Bhāgavatam: 11.23.26)
“Why is [even] a learned person repeatedly troubled by meaningless endeavors for wealth? Certainly this world is completely bewildered by someone’s māyā.”
man-māyā-mohita-dhiyaḥ puruṣāḥ puruṣarṣabha |
śreyo vadanty anekāntaṁ yathā-karma yatha-ruci ||
(Śrīmad Bhāgavatam: 11.14.9)
[Kṛṣṇa to Uddhava:] “O best of human beings, human beings whose minds are bewildered by my māyā speak of good (śreyas) in many different ways according to [their own] karma and according to [their own] taste.”
prayujyamāne mayi tāṁ śuddhāṁ bhāgavatīṁ tanum |
ārabdha-karma-nirvāṇo nyapatat pāñca-bhautikaḥ ||
(Śrīmad Bhāgavatam: 1.6.29; cited in Prīti Sandarbha: 11)
“[Nārada:] When that pure figure related to Bhagavān [i.e., the form of an associate (pārṣada) of Bhagavān] was being bestowed upon me, the body [made] of the five elements, the commenced (prārabdha) karma of which was exhausted, fell away.”
