Sārārtha-darśinī-ṭīkā

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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nindanaṁ doṣa-kīrtanam

nindanaṁ doṣa-kīrtanam |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 7.1.23; Sārārtha-darśinī on Śrīmad Bhāgavatam 11.19.38)

“Nindā is narration of faults.”

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idaṁ hi yogeśvara yoga-naipuṇaṁ

idaṁ hi yogeśvara yoga-naipuṇaṁ
hiraṇyagarbho bhagavāñ jagāda yat |
yad anta-kāle tvayi nirguṇe mano
bhaktyā dadhītojjhita-duṣkalevaraḥ ||
(Śrīmad Bhāgavatam: 5.19.13)

“O Master of yoga, that which Bhagavān Hiraṇyagarbha [i.e., Lord Brahmā] has spoken of is certainly expertise in yoga: at the time of death, the wavering mind, abandoning the contemptible body, should be placed with bhakti on you who are nirguṇa.”

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tasmād daivopapannena muny-annenāpi dharmavit

tasmād daivopapannena muny-annenāpi dharmavit |
santuṣṭo’har ahaḥ kuryān nitya-naimittikīḥ kriyāḥ ||
(Śrīmad Bhāgavatam: 7.15.11)

“Therefore, one who knows dharma and is contented should perform one’s regular and incidental duties day by day even with the foods of the sages which are obtained by destiny.”

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na dadyād āmiṣaṁ śrāddhe na cādyād dharma-tattvavit

na dadyād āmiṣaṁ śrāddhe na cādyād dharma-tattvavit |
muny-annaiḥ syāt parā prītir yathā na paśu-hiṁsayā ||
(Śrīmad Bhāgavatam: 7.15.7)

“One who knows the truth of dharma shall never offer flesh in a śrāddha nor shall one ever eat it. Satisfaction [of Bhagavān, as well as the devas, forefathers, other living beings, so forth] shall come about with the foods of the sages, and not so through animal slaughter.”

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sālokya-sārṣṭi-sāmīpya-sārūpyaikatvam apy uta |

sālokya-sārṣṭi-sāmīpya-sārūpyaikatvam apy uta |
dīyamānaṁ na gṛhṇanti vinā mat-sevanaṁ janāḥ ||

(Śrīmad Bhāgavatam: 3.29.13; cited in Hari-bhakti-vilāsa: 11.603; Bhakti-rasāmṛta-sindhu: 1.2.28; Bhakti Sandarbha: 234; Caitanya-caritāmṛta: 1.4.207, 2.6.270, 2.9.268, 2.19.173, 3.3.189)

[Kapiladeva to Devahūti:] “Without my service, people [i.e., those imbued with nirguṇa-bhakti to me] do not accept even sālokya, sārṣṭi, sāmīpya, sārūpya, or ekatva [i.e., sāyujya] even when [these are] offered [to them by me].”

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atho mahābhāga bhavān amogha-dṛk

atho mahābhāga bhavān amogha-dṛk
śuci-śravāḥ satya-rato dhṛta-vrataḥ |
urukramasyākhila-bandha-muktaye
samādhinānusmara tad-viceṣṭitam ||
(Śrīmad Bhāgavatam: 1.5.13)

[Nārada to Vyāsa:] “Therefore, O most fortunate one, you who are of unerring vision, of pure glory, dedicated to truth, and of resolute vows, with full absorption (samādhi) should remember and describe the [illustrious] variegated acts of Urukrama for the liberation of all [beings] from bondage.”

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brahman yam anugṛhṇāmi tad viśo vidhunomy aham

brahman yam anugṛhṇāmi tad viśo vidhunomy aham |
yan madaḥ puruṣaḥ stabdho lokaṁ māṁ cāvamanyate ||
(Śrīmad Bhāgavatam: 8.22.24; cited in Prīti Sandarbha: 47)

“[Śrī Bhagavān:] O Brahmā, from one whom I favor I remove that wealth by which the person becomes proud, obstinate, and disrespectful towards the world and myself.”

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ye māṁ bhajanti dāmpatye tapasā vrata-caryayā

ye māṁ bhajanti dāmpatye tapasā vrata-caryayā |
kāmātmāno’pavargeśaṁ mohitā mama māyayā ||
māṁ prāpya māniny apavarga-sampadaṁ
vāñchanti ye sampada eva tat-patim |
te manda-bhāgā niraye’pi ye nṛṇāṁ
mātrātmakatvān nirayaḥ susaṅgamaḥ ||
(Śrīmad Bhāgavatan: 10.60.52–53; cited in Prīti Sandarbha: 16)

“[Śrī Kṛṣṇa to Rukmiṇī Devī:] The desirous who by means of austerity and performance of rites worship me, the master of apavarga [i.e., mokṣa, or, the bestower of prema-bhakti, the ultimate puruṣārtha beyond even mokṣa], for the sake of matrimony [i.e., to enjoy the pleasures of being married] are deluded by my māyā. O Mānini! Those who desire [material] wealth [even] after attaining [alt., propitiating] me, who am the master of that [i.e., of wealth] and the wealth of apavarga, are unfortunate, since that [i.e., wealth] is present even in hell [alt., in births in lower, hellish species and conditions], and hell is a good condition for [such] persons on account of [their] being fixated upon the elements [i.e., on enjoying pleasures of sense objects].”

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