nätha yoni-sahasreñu yeñu yeñu vrajämy aham

teñu teñv acalä bhaktir acyutästu sadä tvayi

O Acyuta, in whichever of the thousands of species I may be
forced to wander, please let me always have unflinching devotion
unto You.

bhaktis tu bhagavad-bhakta-saìgena parijäyate

sat-saìgaù präpyate puàbhiù sukåtaiù pürva-saïcitaiù

Båhan-Näradéya-Puräëa (4.33)

Bhakti is awakened when one associates with bhaktas of Çré

Bhagavän. Association with çuddha-bhaktas is attained only
by the accumulation of transcendental pious activities performed
over many lifetimes.

atyanta-duùkha-nivåttir eva muktiù

Säìkhya-darçana (1.1)
The cessation of all material miseries is known as mukti

Skanda Puräëa,Käçé-khaëòa (21.63):

brähmaëaù kñatriyo vaiçyaù çüdro vä yadi vetaraù
viñëu-bhakti-samäyukto jïeyaù sarvottamaç ca saù
quoted in Hari-bhakti-viläsa (10.106)
Whether one is a brähmaëa, kñatriya, vaiçya, çüdra, or an
outcaste, if he has taken shelter of viñëu-bhakti, he is considered
to be superior to all.

Näradéya Puräëa.
çvapaco ‘pi mahépäla viñëu-bhakto dvijädhikaù
viñëu-bhakti-vihéno yo yatiç ca çvapacädhikaù
quoted in Hari-bhakti-viläsa (10.87)

Chändogya Upaniñad (7.19.1):

yadä vai çraddadhäty atha manute, näçraddadhan manute,
çraddadhad eva manute, çraddhä tv eva vijijïäsitavyeti
çraddhäà bhagavo vijijïäsa iti
Sanat-kumära said, “When a person develops çraddhä, he
can think about a subject and understand it, whereas one
cannot do so without çraddhä. Indeed only a person who
has çraddhä can reflect upon anything. Therefore you must
inquire very specifically about çraddhä.” Närada said, “O
Master, I particularly wish to know about this çraddhä.”

çraddhä tv anyopäya-varjaà
bhakty-unmukhé citta-våtti-viçeñaù
Çraddhä is the characteristic function of the heart that
strives toward bhakti alone, which is totally devoid of karma
and jïäna, and which desires nothing other than the exclusive
pleasure of Kåñëa. (Ämnäya-sütra 57)

sä ca çaraëäpatti-lakñaëä
Çraddhä is characterized by its external symptom known as
çaraëägati, surrender to Çré Hari. (Ämnäya-sütra 58)

Hari-bhakti-viläsa (11.451):
madhura-madhuram etan maìgalaà maìgalänäà
sakala-nigama-vallé-sat-phalaà cit-svarüpaà
sakåd api parigétaà çraddhayä helayä vä
bhågu-vara nara-mätraà tärayet kåñëa-näma
Çré-kåñëa näma is the sweetest among all things that are
sweet, and it stands supreme amongst all that is auspicious.
It is the eternal, fully ripened spiritual fruit of the wishfulfilling
tree of the Vedas. O best of the Bhågus, if anyone
even once offenselessly chants çré-kåñëa näma, either with
faith or indifference, çré-kåñëa näma immediately delivers
that person from the ocean of material existence.

Çvetäçvatara Upaniñad (4.7):

samäne våkñe puruño nimagno’néçayä çocati muhyamänaù
juñöaà yadä paçyaty anyam éçam asya mahimänam eti véta-çokaù
The jéva and the indwelling Paramätmä both reside in the
same tree, namely the material body. The jéva is attached to
material sense enjoyment, and is therefore sunk in the
bodily conception of life. Bewildered by mäyä, he cannotfind any means of deliverance, and thus he laments. However,
by the influence of sukåti acquired over many lifetimes,
he can obtain the mercy of Éçvara or His çuddha-bhaktas. At
that time, he will see in his heart that there is a second individual
within the tree of his body. This is Éçvara, who is
served eternally by His unalloyed bhaktas. When the jéva witnesses
the uncommon glories of Çré Kåñëa, he becomes free
from all lamentation.

Padma Puräëa:
çüdraà vä bhagavad-bhaktaà niñädaà çvapacaà tathä
vékñate jäti-sämänyät sa yäti narakaà dhruvam
quoted in Hari-bhakti-viläsa (10.119)
If one considers a devotee of Bhagavän to be a member of
the lowest of the four castes (çüdra), a member of an aboriginal
tribe of hunters (niñäda), or an outcaste dog-eater
(çvapaca), merely because the devotee has taken birth in
such families, one is assuredly destined for hell.

na me priyaç catur-vedi mad-bhaktaù çvapacaù priyaù

tasmai deyaà tato grähyaà sa ca püjyo yathä hy aham
quoted in Hari-bhakti-viläsa (10.127)
A brähmaëa who has studied the four Vedas, but has no
bhakti, is not dear to Me, whereas My bhakta is very dear to
Me, even if he has taken birth in a family of dog-eaters. Such
a bhakta is fit to receive charity, and whatever he offers
should be accepted. Indeed, he is as worshipable as I am.

Båhad-äraëyaka Upaniñad (4.4.21):

tam eva dhéro vijïäya prajïäà kurvéta brähmaëaù
A brähmaëa is a sober and spiritually enlightened person
who clearly knows para-brahma, and serves Him through
prema-bhakti which is a manifestation of the highest knowledge.

Båhad-äraëyaka Upaniñad (3.8.10):

yo vä etad akñaraà gärgy aviditväsmäl lokät praiti sa kåpanaù
atha ya etad akñaraà gärgi viditväsmäl lokät praiti sa brähmaëaù
O Gärgi, he who quits this world without knowing the
supreme imperishable being, Çré Viñëu, is a wretched miser,
whereas he who quits this world knowing the supreme
being is recognized as a brähmaëa.

yo ‘nadhétya dvijo vedam anyatra kurute çramam

sa jévann eva çüdratvam äçu gacchati sänvayaù
Manu-småti (2.168)
A brähmaëa, kñatriya, or vaiçya becomes twice-born by investiture
with the sacred thread, and this prepares him for
studying the Vedas. If a dvija fails to study the Vedas after
receiving the sacred thread, and instead studies other subjects
such as economics, science or logic, he and his family
members quickly become degraded in this very life to the
status of çüdras.

Kaöha Upaniñad (1.3.9) states:

sarve vedä yat padam ämananti
tat te padaà saìgraheëa bravémi
tad viñëoù paramaà padaà sadä
I shall now describe to you in brief that ultimate truth that
all the Vedas have repeatedly described as the supreme object
of attainment. That abode of Viñëu (the all-pervading
Paramätmä, Väsudeva) is the only supreme destination

aparékñyopadiñöaà yat loka-näçäya tad bhavet

One brings ruination to the world if he instructs others in
religious principles that he himself does not follow

na loka-vedoddhåta-märga-bhedair
äviçya saìkliçyate re vimüòhäù
haöheëa sarvaà parihåtya gauòe
çré-godrume parëa-kuöéà kurudhvam
Çré Navadvépa-çataka (36)
“O fools, although you have taken shelter of worldly society
and the Vedas, and adopted many social and religious
duties, you remain miserable. Now give up these dubious
paths, and quickly build yourself a leaf-hut in Çré Godruma.”

Manu-saàhitä (5.56) it is said:

na mäàsa-bhakñaëe doñe na madye na ca maithune
pravåttir eñä bhütänäà nivåttis tu mahäphaläù
Human beings are naturally inclined to the pleasures of meateating,
intoxication, and sexual indulgence, but abstinence from
such activities yields highly beneficial results.

dhåtiù kñamä damo ‘steyaà çaucam indriya-nigrahaù

dhér vidyä satyam akrodho daçakaà dharma-lakñaëam
Çré Manu-saàhitä (6.92)
There are ten characteristics of religious life: dhåti (determination
with patience); kñamä (forgiveness), which means
not retaliating when wronged by others; dama (control of
the mind), which means equanimity even in the face of
unsettling circumstances; asteya (abstinence from theft);
çaucam (cleanliness); indriya-nigrahaù (restraining the
senses from their sense objects); dhé (intelligence), which
means knowledge of the çästra; vidyä (wisdom), whichmeans realization of the soul; satya (truthfulness); and
akrodha (absence of anger), as demonstrated by eventemperedness amidst irritating circumstances.

Viñëu-dharmottara Puräëa:
jévitaà viñëu-bhaktasya varaà païca-dinäni ca
na tu kalpa-sahasräëi bhakti-hénasya keçave
quoted in Hari-bhakti-viläsa (10.317)
It is most auspicious to live in this world, even for five days,
as a bhakta of Çré Viñëu, whereas it is not at all auspicious to
live in this world for thousands of kalpas without bhakti for
Çré Keçava.

gåhéta-viñëu-dékñäko viñëu-püjä-paro naraù

vaiñëavo ‘bhihito ‘bhijïair itaro ‘smäd avaiñëavaù
Hari-bhakti-viläsa (1.55)
Learned scholars have determined that a Vaiñëava is one
who is initiated into a Viñëu mantra in accordance with
the regulations of çästra, and who is engaged in the worship
of Çré Viñëu. All others are known as non-Vaiñëavas.

Hari-bhakti-viläsa (10.294):
asadbhiù saha saìgas tu na kartavyaù kadäcana
yasmät sarvärtha-häniù syäd adhaù-pätaç ca jäyate
One should never associate with people who are immersed
in non-reality, for by such association one is deprived of all
worthwhile objects of attainment and falls down to a degraded
position.
The Katyäyana-saàhitä states:
varaà hutavaha-jvälä païjaräntar-vyavasthitiù
na çauri-cintä-vimukha-jana-samväsa-vaiçasam
quoted in Hari-bhakti-viläsa (10.295)
Even if I should die in a blazing fire or be trapped for all
time in a cage, I still do not want the company of persons
averse to thinking of Kåñëa.

Garuòa Puräëa (231.17):

antargato ‘pi vedänäà sarva-çästrärtha-vedy api
yo na sarveçvare bhaktas taà vidyät puruñädhamam
quoted in Hari-bhakti-viläsa (10.303)
One may have studied all the Vedas and be acquainted with
the meaning of all the çästras, but if he is not a devotee of
Çré Hari, he should be understood as the lowest of men.

Skanda Puräëa:
hanti nindati vai dveñöi vaiñëavän näbhinandati
krudhyate yäti no harñaà darçane patanäni ñaö
quoted in Hari-bhakti-viläsa (10.312)
The six causes of downfall are to beat a Vaiñëava, to slander
him, to bear malice against him, to fail to welcome or
please him, to display anger towards him, and to not feel
pleasure upon seeing him.

räkñasäù kalim äçrétya jäyante brahma-yoniñu

Taking refuge of the age of Kali, demons are born in the
families of brähmaëas

Vedas declare, mä himsyät sarväëi bhütäni: “One

should not commit violence to any living entity

Manu-småti (5.56) is also very clear:

na mäàsa-bhakñaëe doñe na madye na ca maithune
pravåttir eñä bhütänäà nivåttis tu mahä-phalä
Abstinence from activities such as sexual indulgence, meateating,
and intoxication yields highly beneficial results,
although a human being is naturally inclined to them.

acintyäù khalu ye bhävä na täàs tarkeëa yojayet

prakåtibhyaù paraà yac ca tad acintyasya lakñaëam
Mahäbhärata, Bhéñma-parva (5.22)
All transcendental tattvas are beyond material nature, and
are therefore inconceivable. Dry arguments are within the
jurisdiction of material nature, so they can only be applied
in mundane subject matters. They cannot even come close
to transcendental tattvas, what to speak of grasping them.
As far as inconceivable conceptions are concerned, the
application of dry arguments is undesirable and useless.

Bhakti-rasämåta-sindhu (Eastern Division 1.1.32):

svalpäpi rucir eva syät bhakti-tattvävabodhikä
yuktis tu kevalä naiva yad asyä apratiñöhatä
One can comprehend bhakti-tattva when one has gained
even a little taste for çästras that establish bhakti-tattva, such
as Çrémad-Bhägavatam. However, one cannot understand
this bhakti-tattva by dry logic alone, because logic has no
basis, and there is no end to arguments.

yatnenopädito ‘py arthaù kuçalair anumätåbhiù

abhiyuktatarair anyair anyathaivopapädyate
Any logician can clearly establish any subject matter using
arguments, but someone who is more expert in argument
can easily refute him. You use logic to establish one
siddhänta today, but a more intelligent and qualified logician
will be able to refute it tomorrow, so why should you
rely on logic?

Vedas

haris tv ekaà tattvaà vidhi-çiva-sureça-praëamitaù

yad evedaà brahma prakåti-rahitaà tat tv anumahaù
parätmä tasyäàço jagad-anugato viçva-janakaù
sa vai rädhä-känto nava-jalada-käntiç cid-udayaù
Indeed Çré Hari, to whom Brahmä, Çiva, Indra and other
devatäs continuously offer praëäma, is the only Supreme
Absolute Truth. Nirviçeña-brahma that is devoid of çakti is
Çré Hari’s bodily effulgence. Mahä-Viñëu, who has created
the universe and who has entered into it as the indwelling
Supersoul of all, is simply His partial manifestation. It is
that Çré Hari alone, the very form of transcendental reality
(cit-svarüpa), whose complexion is the color of a freshly
formed thunder cloud, who is Çré Rädhä-vallabha, the beloved
of Çré Rädhä.

Chändogya Upaniñad (8.13.1) it is stated:

çyämäc chabalaà prapadye çabaläc chyämaà prapadye
By rendering sevä to Çyäma, one attains His transcendental
abode, which is full of spiritual bliss and astonishing,
variegated léläs; and within that cit-jagat, one attains the
eternal shelter of Çyäma.

Gopäla-täpané Upaniñad
(Pürva 2.8):
eko vaçé sarva-gaù kåñëa éòyaù
eko ’pi san bahudhä yo ’vabhäti
Çré Kåñëa is the all-pervasive, non-dual para-brahma who
controls everything. He is the only worshipable object for
all the devatäs, for mankind, and for all other life-forms.
Although He is one, through His acintya-çakti He manifests
many forms and performs many varieties of léläs.

Narada pancharatra

nirdoña-guëa-vigraha ätma-tantro
niçcetanätmaka-çaréra-guëaiç ca hénaù
änanda-mätra-kara-päda-mukhodarädiù
sarvatra ca svagata-bheda-vivarjitätmä
Çré Kåñëa’s transcendental body is composed of eternity,
consciousness and bliss, without even a trace of material
qualities. He is not subject to material time or space. On
the contrary, He exists fully at all places and in all times
simultaneously. His form and existence are the embodiment
of absolute nonduality (advaya-jïäna-svarüpa-vastu).

Gopäla-täpané Upaniñad, Pürva-khaëòa (12-13):

gopa-veçam abhräbhaà taruëaà kalpa-drumäçritam
sat-puëòaréka-nayanaà meghäbhaà vaidyutämbaram
dvi-bhujaà mauna-mudräòhyaà vana-mälinam éçvaram
His dress is like that of a cowherd boy. His eyes are like a
fully blossomed white lotus, the hue of His body is blackish-
blue like monsoon clouds, and He wears an effulgent
yellow cloth that is as brilliant as lightning. His form is twohanded,
and He is situated in jïäna-mudrä (the pose indicating
divine knowledge). His neck is beautified with a
garland of forest flowers that reaches to His feet, and He is
standing beneath a divine kalpa-våkña. That Çré Kåñëa is
the Lord of all.