Attachment

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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śrī-goloke nikhila-paramānanda-pūrāntya-sīma

śrī-goloke nikhila-paramānanda-pūrāntya-sīma-
gambhīrābdhau janani gamanaṁ sādhaya sva-prayāsaiḥ |
yasmiṁs tās tā vividha-ratayas tena nāthena sākaṁ
yātrā-mātrān madhura-madhurāḥ santataṁ saṅghaṭante ||
(Bṛhad Bhāgavatāmṛta: 2.7.75)

“[Mahārāja Parīkṣit:] O Mother, endeavor by your own efforts to go to Śrī Goloka, the deep ocean of the ultimate reaches of the outpouring of the totality of the highest bliss, just by journeying into which those [indescribable] variegated, sweet, sweet delights together with that Nātha [i.e., Śrīmad Madana Gopāladeva] take place constantly [i.e., endeavor to journey there because only there will all your desires be fulfilled to the greatest extent].”

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arthendriyārthābhidhyānaṁ sarvārthāpahnavo nṛṇām

arthendriyārthābhidhyānaṁ sarvārthāpahnavo nṛṇām |
bhraṁśito jñāna-vijñānād yenāviśati mukhyatām ||
na kuryāt karhicit saṅgaṁ tamas tīvraṁ titīriṣuḥ |
dharmārtha-kāma-mokṣāṇāṁ yad atyanta-vighātakam ||
tatrāpi mokṣa evārtha ātyantikatayeṣyate |
vijñāyātmatayā dhīraḥ saṁsārāt parimucyate |
traivargyo’rtho yato nityaṁ kṛtānta-bhaya-saṁyutaḥ ||
(Śrīmad Bhāgatavatam: 4.22.33–35; cited in Prīti Sandarbha: 1)

“For human beings, continuous thought [alt., coveting] of wealth and objects of the senses, because of which one becomes diverted from [one’s] knowledge [of śāstra] and realization [of śāstra’s object] and enters primitivity [i.e., inanimate life forms], is destructive of all arthas [i.e., detrimental to the attainment of all the puruṣārthas]. One who desires to cross over the fearsome darkness [i.e., saṁsāra] should never foster attachment (saṅga) to that which is perpetually [alt., exceedingly] destructive of dharma, artha, kāma, and mokṣa. Even therein [i.e., among the four puruṣārthas], mokṣa alone is regarded as being the ultimate artha, since an artha belonging to the tri-varga [i.e., the three puruṣārthas of dharma, artha, and kāma] is forever fraught with fear of death [alt., time, i.e., is perpetually subject to inevitable loss and thus incapable of ever producing true fulfillment].”

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etasmād viramendriyārtha-gahanād āyāsakād āśraya

etasmād viramendriyārtha-gahanād āyāsakād āśraya
śreyo-mārgam aśeṣa-duḥkha-śamana-vyāpāra-dakṣaṁ kṣaṇāt |
svātmībhāvam upaihi santyaja nijāṁ kallola-lolaṁ gatiṁ
mā bhūyo bhaja bhaṅgurāṁ bhava-ratiṁ cetaḥ prasīdādhunā ||
(Vairāgya-śatakam: 63)

“Therefore,
 Desist from the troublesome labyrinth
 Of the sense-objects.
 Take shelter in the path
 Of the highest good (śreyas),
 Capable in the matter of extinguishing
 Endless suffering within a moment.
 Reach the state of your own self,
 Abandoning your own [present] condition,
 Inconstant like a wave.
 Do not again
 Foster transient affinity for the world
 [Much less partake of transient pleasures of the world based on it].
 O mind,
 Be satisfied now.”

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aniṣṭāśaṅkīni bandhu-hṛdayāni bhavanti

aniṣṭāśaṅkīni bandhu-hṛdayāni bhavanti |
(Unknown source; cited in the Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.52, Laghu Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.31.19)

“The hearts of friends (bandhus) are apprehensive about misfortune [befalling their friends].”

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titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām

titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām |
ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ ||
mayy ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām |
mat-kṛte tyakta-karmāṇas tyakta-svajana-bāndhavāḥ ||
mad-āśrayāḥ kathā mṛṣṭāḥ śṛṇvanti kathayanti ca |
tapanti vividhās tāpā naitān mad-gata-cetasaḥ ||
ta ete sādhavaḥ sādhvi sarva-saṅga-vivarjitāḥ |
saṅgas teṣv atha te prārthyaḥ saṅga-doṣa-harā hi te ||
(Śrīmad Bhāgavatam: 3.25.21–24; cited in Caitanya-caritāmṛta: 2.22.81)

“[Bhagavān Kapila:] Those who are forbearing, compassionate, well-wishing of all embodied beings, without enemies, peaceful, and possessed of the adornment of good disposition are the sādhus. They who with unalloyed bhāva engage in resolute bhakti to me, they who have given up karmas and given up relatives and friends for me, they who hear and recount pure narrations about me, they of mind given over to me whom the various miseries do not trouble—O Sādhvī [i.e., O pure Mother], they are the sādhus, and [they] are completely free from all attachment. Therefore, attachment to them is to be desired by you, as they are removers of the fault of attachment.”

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