Attachment

jahyād yad-arthe svān prāṇān hanyād vā pitaraṁ gurum

jahyād yad-arthe svān prāṇān hanyād vā pitaraṁ gurum |
tasyāṁ svatvaṁ striyāṁ jahyād yas tena hy ajito jitaḥ ||
kṛmi-viḍ-bhasma-niṣṭhāntaṁ kvedaṁ tucchaṁ kalevaram |
kva tadīya-ratir bhāryā kvāyam ātmā nabhaś-chadiḥ ||
(Śrīmad Bhāgavatam: 7.14.12–13)

“The Unconquerable One [i.e., Śrī Bhagavān] becomes conquered by one who can relinquish possessiveness of one’s wife, for the sake of whom one [who is attached to one‘s wife] may relinquish [even] one’s vital airs [i.e., give up one’s life] or may kill [even] one’s father or guru [if a circumstance arises in which one’s wife’s life is in danger]. Where is this insignificant body, the end-state of which is in insects, excrement, or ashes? Where is a wife, whose attachment is to that [i.e., to that insignificant body]? And where is this Self, he who eclipses [even] the sky?”

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tāvad rāgādayaḥ stenāḥ tāvat kārāgṛhaṁ gṛham

tāvad rāgādayaḥ stenāḥ tāvat kārāgṛhaṁ gṛham |
tāvan moho’ṅghri-nigaḍo yāvat kṛṣṇa na te janāḥ ||
(Śrīmad Bhāgavatam: 10.14.36)

“For that long attachment (rāga) and so forth are thieves, for that long one’s house is a prison, and for that long affection is a foot-shackle—so long as people do not become yours, O Kṛṣṇa!”

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taṁ satyam ānanda-nidhiṁ bhajeta

taṁ satyam ānanda-nidhiṁ bhajeta
nānyatra sajjed yata ātma-pātaḥ ||
(Śrīmad Bhāgavatam: 2.1.39; cited in Bhakti Sandarbha: 26)

“One should worship him [i.e., Bhagavān],
The Reality,
The Reservoir of Bliss.
One should not be attached elsewhere
Because the downfall of the self occurs [as a result].”

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yaḥ kenāpy atibhāgyena jāta-śraddho’sya sevane

yaḥ kenāpy atibhāgyena jāta-śraddho’sya sevane |
nātisakto na vairāgya-bhāg asyām adhikāry asau ||
(Bhakti-rasāmṛta-sindhu: 1.2.14)

“One who by some sort of great fortune is possessed of śraddhā in his [i.e., Śrī Kṛṣṇa’s] service and is neither excessively attached nor possessed of non-attachment is a bearer of eligibility (adhikārī) for this [i.e., for vaidhī-bhakti].”

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dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate

dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate |
saṅgāt saṁjāyate kāmaḥ kāmāt krodho’bhijāyate ||
krodhād bhavati saṁmohaḥ saṁmohāt smṛti-vibhramaḥ |
smṛti-bhraṁśād buddhi-nāśo buddhi-nāśāt praṇaśyati ||
(Śrīmad Bhagavad-gītā: 2.62–63)

“For a person dwelling upon objects of the senses, attachment to them is engendered. Because of attachment, desire (kāma) is generated, and because of desire, anger is produced. Because of anger, delusion occurs, and because of delusion, failure of memory occurs. Because of failure of memory, loss of the intellect occurs, and because of loss of the intellect, one becomes ruined.”

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tathāpi saṅgaḥ parivarjanīyo

tathāpi saṅgaḥ parivarjanīyo
guṇeṣu māyā-raciteṣu tāvat |
mad-bhakti-yogena dṛḍhena yāvad
rajo nirasyeta manaḥ-kaṣāyaḥ ||
yathāmayo’sādhu cikitsito nṛṇāṁ
punaḥ punaḥ santudati prarohan |
evaṁ mano’pakva-kaṣāya-karma
kuyoginaṁ vidhyati sarva-saṅgam ||
kuyogino ye vihitāntarāyair
manuṣya-bhūtais tridaśopasṛṣṭaiḥ |
te prāktanābhyāsa-balena bhūyo
yuñjanti yogaṁ na tu karma-tantram ||
(Śrīmad Bhāgavatam: 11.28.27–28)

“[Bhagavān Śrī Kṛṣṇa:] Nevertheless [i.e., even though brahman is not influenced by the guṇas or the ahaṅkāra], association with the guṇas [i.e., objects of the senses] fabricated by māyā is to be avoided so long as the impurity in the mind—passion (rajas)—is not removed by means of steadfast bhakti-yoga to me. As an improperly treated disease of people again and again crops up and causes trouble, so a mind with unburnt [i.e., undestroyed] impurities and actions that retains attachment to everything thwarts an immature yogī. One who remains an immature yogī [thwarted] because of ordained obstacles existent in the form of human beings sent by the devas, again [i.e., in another birth] by the strength of previous practice engages in yoga, and not rather, in a multitude of karma.”

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na yāvad etāṁ tanu-bhṛn narendra

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].”

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tato duḥsaṅgam utsṛjya satsu sajjeta buddhimān

tato duḥsaṅgam utsṛjya satsu sajjeta buddhimān |
santa evāsya chhindanti mano-vyāsaṅgam uktibhiḥ ||
(Śrīmad Bhāgavatam: 11.26.26; cited in Hari-bhakti-vilāsa: 10.318; Caitanya-caritāmṛta: 1.1.59)

“[Śrī Kṛṣṇa to Uddhava:] Thus, an intelligent person should leave bad association and associate with the sat. Only the sat cut away the undue attachment of one’s mind with their words.”

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niṣeka-garbha-janmāni bālya-kaumāra-yauvanam

niṣeka-garbha-janmāni bālya-kaumāra-yauvanam |
vayo-madhyaṁ jarā mṛtyur ity avasthās tanor nava ||
etā manoratha-mayīr hānyasyoccāvacās tanūḥ |
guṇa-saṅgād upādatte kvacit kaścij jahāti ca ||
(Śrīmad Bhāgavatam: 11.22.47–48)

“Impregnation, gestation, birth, childhood [up to five years], boyhood [up to sixteen years], youth [up to forty-five years], middle age [up to sixty years], old age, and death are the nine states of the body. Sometimes someone [i.e., a jīva] takes on these greater and lesser manifestations of another [i.e., of a material body], which are made of desire, as a result of attachment to the guṇas, and [sometimes someone] gives [them] up [as a result of Śrī Bhagavān’s grace].”

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