Bhagvata 8

Bhagvata  8

The actions of embodied souls who are attached to the pleasures of sense involve much hardship and are of little consequence. They prove (altogether) futile. Action (however) which has been resigned to You is never like that (it involves little exertion, yields very substantial results and is never futile). (5.47)

Even as watering the roots of a tree is nourishing its trunk and boughs as well, so indeed to propitiate Lord Vishnu is to propitiate all as well as oneself. (5.49)

Even as (the common run of) men obtain by proper means fire in a pair of wooden pieces, milk in (the udders of ) cows, foodgrains and water in the soil and livelihood through (personal) exertion, so do the wise realize You in the (various) objects of senses by (their purified) intellect through the (various) means of God-Realization and (then) describe You (in terms of their realization. (6.12)

In the event of the object to be accomplished being of great moment, enemies too must be won (through alliance). Once you have achieved your purpose,  o gods, you may certainly behave with your enemies even as a serpent does with a rat. (6.20)

Security must be vouchsafed by me to these people, anxious (as they are) to preserve their life. For, to protect the afflicted, this much is the concern (duty) of a great one (who is endowed with power). (7.38)

In this way the hosts of gods and demons differed in their result even though they worked at the same place and same time, with the same means (MOUNT Mandara and the serpent Vasuki) and material (herbs and plants), and though (the natures of) their activity and intention (too) were (just) the same. Of the two parties, the gods, easily obtained the reward in the shape of nectar due to their resorting to the dust of His lotus-feet, but not the Daitas (who did not resort to that dust) .(10.28)

Whatever is done by men with (their) life, wealth, organs of actions, mind and speech with reference to (their) body, progeny and others having an eye to their distinctive character is futile. That (however) which is done be those very means with an eye to their identity (divine nature) becomes fruitful; and it redounds to the benefit of all, even as the watering of the roots (of a tree) tends to the nourishment off all its limbs. (10.29)

All the dearest objects (or territories) In the three worlds, whatever they are, cannot satiate one who has not been able to subdue his senses and mind, o protector of men. (19.21)

A contented person subsists with ease on whatever is got by luck; (whereas) a discontented fellow of uncontrolled mind does not lead a happy life (even) with (the sovereignty of ) the three worlds acquired by him. (19.24)

The glory of Brahmans, contented with whatever is got by chance, grows; through discontent (however) it disappears (even) as fire extinguished with water. (19.26)

The wise do not commend that gift (on the part of a donor) through which one’s (own) living is lost. For in his world charity, sacrificial performances, austerity and other (righteous) acts are possible for him (alone) who has a means of subsistence. (19.36)

A householder dividing his income into five parts (and utilizing it) for the purposes of 1.(acquiring) religious merit and 2.celebrity, 3.(earning more) wealth, 4.enjoying pleasures and 5.maintaining his own people rejoices in this as well as in the life of beyond. (19.37)

(Uttering) falsehood is not (so) blameworthy 1.in relation to women (while courting them), 2.in jest, 3.during wedding (while extolling the bridegroom etc.), 4.for the sake of keeping one’s body and soul together, 5.in the face of danger to one’s life, 6.in the interest of cows and the Brahmans and 7.where violence (to another) is apprehended. (19.43)

I take away the fortune (and power etc.) of whomsoever I show my grace to, o Brahma, for intoxicated with (and power etc.) a person becomes stiff (with pride) and disregards the world and (even) Myself. (22.24)

Passing through diverse wombs (states of existence) according to its actions, this Jivatma (individual soul), dependent as it is, seldom attains to the human state. (22.25)

On the part of him (however) in whom pride does not appear in consequence of pedigree, (meritorious) actions, youth, comeliness of form learning, power, affluence and so on, this (absence of pride) should be regarded as (a token of) My grace (and in that exceptional case I am not reduced to the painful necessaity of stripping him of his possessions.  (22.26)

An unenlightened soul chosen as a preceptor in relation to an ignorant person is of the same worth as a sightless person appointed as a guide in relation to another blind man. By us (however), who are eager to know the truth relating to the Self. You have been elected as our preceptor—You who are not only self illumined like the sun but also impart light to all the senses of perception. (24.50)

A worldly soul (thatis subject to birth and death) imparts to another unwise counsel (showing him to worldly riches and gratification of the senses alone), by following) which he is sure to enter darkness (in the shape of transmigration or what is still worse, viz. hell) which is hard to overcome. You however impart (to the Jiva) undecaying and unfalling wisdom (knowledge of Self), through which the Jiva easily relizes its essential blissful) character. (24.51)