indriyasyendriyasyārthe rāga-dveṣau vyavasthitau |
tayor na vaśam āgacchet tau hy asya paripanthinau ||
(Śrīmad Bhagavad-gītā: 3.34)
“Attraction (rāga) and aversion (dveṣa) to an object of each sense is firmly established [i.e., bound to occur]. One should not come under the control of these since they are one’s obstructions.”
indriyasyendriyasyārthe rāga-dveṣau vyavasthitau Read on →
na yāvad etāṁ tanu-bhṛn narendra
vidhūya māyāṁ vayunodayena |
vimukta-saṅgo jita-ṣaṭ-sapatno
vedātma-tattvaṁ bhramatīha tāvat ||
na yāvad etan mana ātma-liṅgaṁ
saṁsāra-tāpāvapanaṁ janasya |
yac choka-mohāmaya-rāga-lobha-
vairānubandhaṁ mamatāṁ vidhatte ||
(Śrīmad Bhāgavatam: 5.11.15–16)
“[Rendered according to the Bhāvārtha-dīpikā:] O King, as long as the bearer of a body does not cast away this māyā, and, having become completely freed from attachment and victorious over the six co-wives [i.e., the six senses], understand the nature of the self (ātma-tattva) by means of the appearance of wisdom, so long he wanders here [i.e., in saṁsāra], and as long as one does not understand the mind, a guise of the self, to be the field of a person’s suffering in saṁsāra which bears a continuance of lamentation, delusion, disease, attraction, greed, and enmity, and produces my-ness [so long one wanders in saṁsāra].”
na yāvad etāṁ tanu-bhṛn narendra Read on →
dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvajāte |
tayor anyaḥ pippalaṁ svādv atty anaśnann anyo abhicākaśīti ||
samāne vṛkṣe puruṣo nimagno’niśayā śocati muhyamānaḥ |
juṣṭaṁ yadā paśyaty anyam īśam asya mahimānam iti vīta-śokaḥ ||
(Muṇḍaka Upaniṣad: 3.1.1–2)
“Two birds of beautiful plumage,
Ever-united in friendship,
Perch on the same tree.
Among them,
One eats the tasty berry [of the tree],
And the other, not eating, watches over [the first].
On the same tree,
The puruṣa [i.e., the embodied living entity], absorbed,
Laments because of [his] powerlessness, being deluded.
When he sees the other, the Lord, satisfied, and his [i.e., the Lord’s] greatness, he becomes free from lamentation.”
dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvajāte Read on →
veda-gamyaḥ paraḥ śuddha iti me dhīyate matiḥ ||
adhyātma-dhyāna-saṁbhūta-bhūtaṁ dīpavat sphuṭam |
jñānaṁ viddhi śubhācāre tena yānti parāṁ gatim ||
(Mahābhārata: 12.220.100)
“[Bhīṣmadeva:] The pure Supreme is knowable through the Veda. This is my firmly held view. O you of fine conduct, know knowledge (jñāna) to be that which is born of meditation related to the higher self and [self-] evident like a lamp. Thereby, one attains the supreme destination.”
veda-gamyaḥ paraḥ śuddha iti me dhīyate matiḥ Read on →
ātmānaṁ rathitaṁ viddhi śarīraṁ ratham eva tu |
buddhiṁ tu sārathiṁ viddhi manaḥ pragraham eva ca ||
indriyāṇi hayān āhur viṣayāṁs teṣu gocarān |
ātmendriya-manoyuktaṁ bhoktety āhur manīṣiṇaḥ ||
(Kaṭha Upaniṣad: 1.3.3–4)
“Know the self (ātmā) to be [like] the rider of a chariot and the body [to be like] a chariot. Know the intellect (buddhi) to be [like] a charioteer and the mind [to be like] reins. The wise say the senses are [like] horses and the objects of the senses (viṣayas) [are like] ranges, and [they] say the experiencer is the self united with the senses and mind [along with the body and intellect].”
ātmānaṁ rathitaṁ viddhi śarīraṁ ratham eva tu Read on →
ahaṁ mamābhimānotthaiḥ kāma-lobhādibhir malaiḥ |
vītaṁ yadā manaḥ śuddham aduḥkham asukhaṁ samam ||
tadā puruṣa ātmānaṁ kevalaṁ prakṛteḥ param |
nirantaraṁ svayaṁ-jyotir aṇimānam akhaṇḍitam ||
jñāna-vairāgya-yuktena bhakti-yuktena cātmanā |
paripaśyaty udāsīnaṁ prakṛtiṁ ca hataujasam ||
(Śrīmad Bhāgavatam: 3.25.16-18; cited in Paramātma Sandarbha 45)
“When the mind is freed from the contamination of lust, greed, and so forth produced by the conceits of ‘I’ and ‘mine,’ and [thus] pure, being without unhappiness, without happiness, and equanimous, then the puruṣa [i.e., the jīva], with a mind (ātmā) endowed with jñāna [i.e., discernment] and vairāgya [i.e., the absence of the conceits of ‘I’ and ‘mine’], and [necessarily also] endowed with bhakti, sees himself to be distinct from prakṛti [i.e., from the transformations of prakṛti and avidyā], eternal [alt., free from coverings of the gross and subtle body], self-luminous [i.e., luminous to his own self], minute [i.e., subtle], and undivided [i.e., indivisible], and [sees] prakṛti [i.e., avidyā] to be devoid of ability [to affect him].”
ahaṁ mamābhimānotthaiḥ kāma-lobhādibhir malaiḥ Read on →
yaḥ svānubhāvam akhila-śruti-sāram ekam
adhyātma-dīpam atititīrṣatāṁ tamo’ndham |
saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ
taṁ vyāsa-sūnum upayāmi guruṁ munīnām ||
(Śrīmad Bhāgavatam: 1.2.3)
“I take shelter in him, Vyāsa’s son [i.e., Śukadeva Gosvāmī], the guru of the sages [i.e., he who spoke instructions even in the presence of his gurus Nārada and Vyāsa], who compassionately spoke for saṁsārīs [i.e., people of all times] desiring to completely cross over the blinding darkness [i.e., avidyā] this confidential Purāṇa [i.e., Śrīmad Bhāgavatam], which is self-endowed with magnificence [i.e., which conveys the supremacy of rasa and is the cause of Śukadeva being most exalted among all the sages], the essence of all the Śrutis [alt., the essence of all that can be heard], unparalleled, and the illuminator of the higher self.”
yaḥ svānubhāvam akhila-śruti-sāram ekam Read on →
āvirbhūya mano-vṛttau vrajanti tat-svarūpatām |
svayaṁ-prakāśa-rūpāpi bhāsamānā prākāśyavat ||
vastutaḥ svayam āsvāda-svarūpaiva ratis tv asau |
kṛṣṇādi-karmakāsvāda-hetutvaṁ pratipadyate ||
(Bhakti-rasāmṛta-sindhu: 1.3.4–5)
“Although self-luminous in form, this rati appears in a vṛtti of the mind, assumes the state of its nature, and shines like something to be illuminated [by that vṛtti]. In reality this rati is itself taste just by [its own] nature, yet it enters the state of being the cause of tasting its objects, Kṛṣṇa and so forth.”
āvirbhūya mano-vṛttau vrajanti tat-svarūpatām Read on →
duḥkhaṁ sukhaṁ vyatiriktaṁ ca tīvraṁ
kālopapannaṁ phalam āvyanakti |
āliṅgya māyā-racitāntarātmā
sva-dehinaṁ saṁsṛti-cakra-kūṭaḥ ||
(Śrīmad Bhāgavatam: 5.11.6)
“The inner ātmā fabricated by māyā [i.e., the subtle body, the adjunct upon the pure jīva], the illusionist on the wheel of saṁsāra, embracing the bearer of its own body [i.e., the pure jīva], in full creates suffering, enjoyment, irregularity [i.e., bewilderment], and acute [i.e., unavoidable], time-borne results.”
duḥkhaṁ sukhaṁ vyatiriktaṁ ca tīvraṁ Read on →
yaḥ svānubhāvam akhila-śruti-sāram ekam
adhyātma-dīpam atititīrṣatāṁ tamo’ndham |
saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ
taṁ vyāsa-sūnum upayāmi guruṁ munīnām ||
(Śrīmad Bhāgavatam: 1.2.3)
“I take shelter in him, Vyāsa’s son, the guru of the sages [i.e., he who spoke instructions even in the presence of his gurus Nārada and Vyāsa], who compassionately spoke for saṁsārīs [i.e., people of all times] desiring to completely cross over the blinding darkness [i.e., avidyā] this confidential Purāṇa [i.e., Śrīmad Bhāgavatam], which is self-endowed with magnificence [i.e., which conveys the supremacy of rasa and is the cause of Śukadeva being most exalted among all the sages], the essence of all the Śrutis [alt., the essence of all that can be heard], unparalleled, and the illuminator of the higher self.”
yaḥ svānubhāvam akhila-śruti-sāram ekam Read on →
