citrāticitrai rucirair vihārair
ānanda-pāthodhi-taraṅga-magnaḥ |
nājñāsiṣaṁ rātri-dināni tāni
tat-tan-mahāmohana-loka-saṅgāt ||
(Bṛhad Bhāgavatāmṛta: 1.7.107)
“Submerged in the waves of an ocean of bliss
By the most wonderful of wonderful,
Relishable sports,
I did not notice those nights and days [pass]
Because of the company of those most enchanting people.”
yadi ca prītaye teṣāṁ tatra yāmi vasāmi ca |
tathāpi kim api svāsthyaṁ bhāvyaṁ nālocayāmy aham ||
mad-īkṣaṇād eva vigāḍha-bhāvo-
dayena labdhā vikalā vimoham |
na daihikaṁ kiñcana te na dehaṁ
vidur na cātmānam aho kim anyat ||
(Bṛhad Bhāgavatāmṛta: 1.7.94–95)
“And if I go and reside there
For their pleasure,
I still do not consider
That their well-being will occur at all.
Becoming overwhelmed
And seized by intense stupor
Because of the arising of very deep bhāva
Just by the sight of me,
They know neither the bodily,
Nor the body,
Nor even themselves whatsoever.
Aho!
What [to speak] of anything else?”
yā bhartṛ-putrādi vihāya sarvaṁ
loka-dvayārthān anapekṣyamāṇāḥ |
rāsādibhis tādṛśa-vibhramais tad-
rītyābhajaṁs tatra tam enam ārtāḥ ||
ato hi yā no bahu-sādhanottamaiḥ
sādhyasya cintyasya ca bhāva-yogataḥ |
mahāprabhoḥ prema-viśeṣa-pālibhiḥ
sat-sādhana-dhyāna-padatvam āgatāḥ ||
tāsv etasya hi dharma-karma-suta-pautrāgāra-kṛtyādiṣu
vyagrābhyo’smad athādaraiḥ patitayā sevā-karībhyo’dhikaḥ |
yukto bhāva-varo na matsara-padaṁ codvāha-bhāgbhyo bhavet
saṁślāghyo’tha ca yat prabhoḥ priya-janādhīnatva-māhātmya-kṛt ||
(Bṛhad Bhāgavatāmṛta: 1.7.82–84)
“[Rukmiṇī Devī speaks in praise of the Vraja-gopīs:]
[They] Who being heart-stricken,
Forsaking everything—husband, son, and so on,
And disregarding the objects of the two worlds,
Worshiped him—he there—in that manner
By means of such graceful movements as rāsa and the like,
And who thus indeed attained in full the state of being
The object of paramount adoration and meditation
Accompanied by series of special expressions of prema
For our Great Master,
He who has been an object of attainment for us
By means of a profusion of the most excellent adorations
And an object of contemplation
By means of bhāva—
His greater, most beautiful bhāva for them [viz., the gopīs]
In comparison to us—
We who are his marital partners,
His servants with reverences
Because of his being our husband,
And intently concerned
About propriety (dharma), rites (karma), sons,
Grandsons, home, and duties—
Shall be appropriate,
Not an object of envy,
And rather fit to be highly praised [by us]
Since it is a cause for our Master
Of the greatness of being subservient to dear persons.”
vitarka-bādhane pratipakṣa-bhāvanam ||33|| vitarkā hiṁsādayaḥ kṛta-kāritānumoditā lobha-krodha-moha-pūrvakā mṛdu-madhyādhimātrā, duḥkhājñānānanta-phalā iti pratipakṣa-bhāvanam ||34||
(Yoga-sūtras: 2.33–34)
“When obstruction from adverse inclinations occurs, contemplation of obstacles [is to be cultivated]. ||33||
“Adverse inclinations are harming (hiṁsā) and so forth [i.e., lying, stealing, fornicating, and accumulating in excess, that is, acts that contravene each of the five aforementioned yamas] which are [either] enacted, caused to be enacted, or assented to, and which are preceded either by greed, anger, or delusion, with each of these [preceding causes] being either mild, moderate, or intense. ‘These the unending results of which are hardship and ignorance’ is contemplation of obstacles [i.e., the obstacles created by acting upon the aforesaid adverse inclinations are to be contemplated to preclude one from acting upon them]. ||34||”
indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ |
manasas tu parā buddhir yo buddheḥ paratas tu saḥ ||
evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā |
jahi śatruṁ mahābāho kāmarūpaṁ durāsadam ||
(Śrīmad Bhagavad-gītā: 3.42–43)
“They say the senses are superior [to their objects],
The mind is superior to the senses,
The intellect is superior to the mind,
And that [viz., the self (ātmā)] is what is superior to the intellect.
Thus understanding that which is superior to the intellect,
And steadying the self with the self,
Kill, O you of mighty arms,
The difficult to approach enemy
The form of which is desire (kāma).”
nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati |
guṇebhyaś ca paraṁ vetti mad-bhāvaṁ so’dhigacchati ||
(Śrīmad Bhagavad-gītā: 14.19)
“When a seer perceives
No doer other than the guṇas
And knows that which is beyond the guṇas,
One attains my state.”
yā niśā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī |
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ ||
(Śrīmad Bhagavad-gītā: 2.69)
“One who is well regulated is awake
In regard to that which is night for all beings.
That in which [all] beings are awake
Is night for a seeing sage.”
rāga-dveṣa-vimuktais tu viṣayān indriyaiś caran |
ātma-vaśyair vidheyātmā prasādam adhigacchati ||
(Śrīmad Bhagavad-gītā: 2.64)
“Perceiving objects of the senses
With senses freed from attachment and aversion
And subdued by the mind,
One of controlled mind attains peace.”
sahanaṁ sarva-duḥkhānām apratīkāra-pūrvakam |
cintā-vilāpa-rahitaṁ sā titikṣā nigadyate ||
(Viveka-cūḍāmaṇi: 24)
“Endurance of all hardships
Preceded by non-counteraction
[i.e., non-resistance, non-remediation, or non-retaliation to such hardships]
And free from anxiety and lamentation
Is called forbearance (titikṣā).”
gauḍendrasya sabhā-vibhūṣaṇa-maṇis tyaktvā ya ṛddhāṁ śriyaṁ
rūpasyāgraja eṣa eva taruṇīṁ vairāgya-lakṣmīṁ dadhe |
antar-bhakti-rasena pūrṇa-hṛdayo bāhyāvadhūtākṛtiḥ
śaivālaiḥ pihitaṁ mahāsara iva prīti-pradas tad-vidām ||
(Caitanyacandrodaya-nātaka: 9.34)
“He who was the jewel
Adorning the court of Gauḍa’s king—
Rūpa’s elder brother [viz., Sanātana]—
Rejected immense wealth
And embraced the youthful fortune-goddess of non-attachment.
Internally of heart filled with bhakti-rasa
And externally of the appearance of a mendicant (avadhūta),
Like a great lake covered with duckweed,
He is a bestower of delight
For those who recognize him.”
