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kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc
ceto’livad yadi nu te padayo rameta |
vācaś ca nas tulasivad yadi te’ṅghri-śobhāḥ
pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ ||
(Śrīmad Bhāgavatam: 3.15.49; cited in Bhagavat Sandarbha: 68, Bhakti Sandarbha: 266, Prīti Sandarbha: 7, 16, 92)
“[The Kumāras to Śrī Bhagavān:] At will let our birth occur in hells as a result of our own wrongful actions if [there] our minds may enjoy in your feet like bees, if our speech may be endowed with the beauty of your feet like tulasī, and if the holes of our ears may be filled with [praise of] your qualities.”
Read on →: kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc
aho māyābalaṁ viṣṇoḥ sneha-baddham idaṁ jagat ||
kva deho bhautiko’nātmā kva cātmā prakṛteḥ paraḥ |
kasya ke pati-putrādyā moha eva hi kāraṇam ||
(Śrīmad Bhāgavatam: 8.16.18–19)
“[Kaśyapa Muni, slightly smiling melancholically, speaks to Aditi:] Aho! This world is bound by affection, the power of Viṣṇu’s māyā! Where is the non-self, the body made of the [material] elements? And where is the self (ātmā) distinct from prakṛti? Who is whose husband, son, and so on? Delusion (moha) is the only cause [of considering anyone to be one’s own relative or oneself to be anyone else’s relative].”
Read on →: aho māyābalaṁ viṣṇoḥ sneha-baddham idaṁ jagat
yathā vastūni paṇyāni hemādīni tatas tataḥ |
paryaṭanti nareṣv evaṁ jīvo yoniṣu kartṛṣu ||
nityasyārthasya sambandho hy anityo dṛśyate nṛṣu |
yāvad yasya hi sambandho mamatvaṁ tāvad eva hi ||
evaṁ yoni-gato jīvaḥ sa nityo nirahaṅkṛtaḥ |
yāvad yatropalabhyeta tāvat svatvaṁ hi tasya tat ||
(Śrīmad Bhāgavatam: 6.16.6–8)
“As commodities such as gold pass on and on among people, so does a jīva among families and progenitors. Among people, [even] a relationship with a permanent entity [i.e., with another jīva] is seen to be impermanent, and only as long as one has the relationship is there possessiveness (mamatva) [lit., ‘my-ness,’ for that entity]. The jīva situated in a [particular] family similarly is eternal and without ego [i.e., the jīva does not inherently possessed of any sense of identity or belonging related the body, the family, or the other particulars into which it is born in a given lifetime]. Its [i.e., a jīva’s] identification with that [i.e., the family, body, and so forth into which it is born] remains only as long as it may be found there [i.e., only as long as that lifespan lasts].”
Read on →: yathā vastūni paṇyāni hemādīni tatas tataḥ
yathā śrutaṁ vedavidāṁ vara tvayā
jano’yam uccaiḥ pada-laṅghanotsukaḥ |
tapaḥ kiledaṁ tad-avāpti-sādhanaṁ
manorathānām agatir na vidyate ||
(Kumāra-sambhava: 5.64)
[Parvatī speaking to a sādhu:] “O knower of the Veda, what you have heard is correct. This person [i.e., I] is intent upon attaining a high position [i.e., that of the wife of Lord Śiva], and this austerity [I am performing] is indeed the means of attaining that. [Since it is such that] Desires have no unapproachable object.”
Read on →: yathā śrutaṁ vedavidāṁ vara tvayā
yāny anavadyāni karmāṇi tāni sevitavyāni no itarāṇi |
yāny asmākaṁ sucaritāni tāni tvayopāsyāni no itarāṇi |
(Taittirīya Upaniṣad: 1.11.2–3)
“Those acts which are unobjectionable are to be practiced, and not others. Those which are fine deeds of ours are to be honored by you, and not others.”
Read on →: yāny anavadyāni karmāṇi tāni sevitavyāni no itarāṇi
śrīvāsādi yata mahāprabhura bhakta-gaṇa |
nija-nija-bhāve karena caitanya-sevana ||
paṇḍita-gosāñi-ādi yāra yei rasa |
sei sei rase prabhu hana tāra vaśa ||
(Caitanya-caritāmṛta: 1.17.300–301)
“All of Mahāprabhu’s bhaktas, Śrīvāsa and so forth, engage in service to Caitanya with their own respective bhāvas. Prabhu becomes captivated by Paṇḍita Gosāñi [i.e., Gadādhara Paṇḍita Gosvāmī] and others by the respective rasas which they each have.”
Read on →: śrīvāsādi yata mahāprabhura bhakta-gaṇa