rāgeṇaivārpitātmāno loka-yugmānapekṣiṇā |
dharmeṇāsvīkṛtā yās tu parakīyā bhavanti tāḥ ||
(Ujjvala-nīlamaṇi: 3.17)
“Those [beloveds of Śrī Kṛṣṇa] who have offered themselves [to Kṛṣṇa] purely out of rāga [i.e., intense desire], are indifferent to the two worlds [i.e., their standing in this world and the next], and have not been accepted [by him] by means of dharma [but rather on account of his rāga for them] are [called] parakīyā.”
naikātmatāṁ me spṛhayanti kecin
mat-pāda-sevābhiratā mad-īhāḥ |
ye’nyonyato bhāgavatāḥ prasajya
sabhājayante mama pauruṣāṇi ||
(Śrīmad Bhāgavatam: 3.25.34; cited in Hari-bhakti-vilāsa: 10.440; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.43 ; Bhakti-rasāmṛta-sindhu: 1.2.27; Bhakti Sandarbha: 340; Prīti Sandarbha: 21, 51, 73)
“Some bhāgavatas, who are deeply engaged in service to my feet, whose actions are for me, and who devoutly honor my feats, do not covet oneness with me.”
Vṛtrāsura-stuti
Six verses illustrating the nature of pure prīti for Bhagavān spoken by Vṛtrāsura.
Excerpted from Śrīmad Bhāgavatam 6.11.22–27.
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.”
bhakty-astreṇa tyājayitvā viṣayān sva-mano yatiḥ |
dhvastāvidyo’vadhatte yaḥ kṛṣṇaṁ muktaḥ sa ucyate ||
bhakty-abhāvān mano-vṛttīr āśrayad vāsanāmayam |
avidyāṁ yasya puṣṇāti sa pumān baddha ucyate ||
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 5.11.17)
“An ascetic who with the weapon of bhakti removes viṣayas from his own mind and, having destroyed ignorance (avidyā), attends to [i.e., devotedly serves] Kṛṣṇa is called a mukta [i.e., one who is liberated from saṁsāra]. A person who nourishes his avidyā by taking shelter in functions (vṛttis) of the mind based on inclinations (vāsanās) as a result of a lack of bhakti is called baddha [i.e., bound in saṁsāra].”
athāpi nopasajjeta strīṣu straiṇeṣu cārtha-vit |
viṣayendriya-saṁyogān manaḥ kṣubhyati nānyathā ||
adṛṣṭād aśrutād bhāvān na bhāva upajāyate |
asamprayuñjataḥ prāṇān śāmyati stimitaṁ manaḥ ||
tasmāt saṅgo na kartavyaḥ strīṣu straiṇeṣu cendriyaiḥ |
viduṣāṁ cāpy avisrabdhaḥ ṣaḍ-vargaḥ kim u mādṛśām ||
(Śrīmad Bhāgavatam: 11.26.22–24)
“Even then [i.e., even though women are disgusting in so far as their bodies are made of flesh, blood, stool, urine, pus, and so forth], a sagacious person should not associate with women or those subjugated by women. The mind is disturbed by contact of the senses with [their] objects and not otherwise [i.e., the mind is not disturbed if such contact does not occur]. Feeling does not arise from unseen or unheard of objects. [Thus,] The mind of one who is non-engaged with the prāṇas [i.e., senses] is still and peaceful. Therefore, association is not to be done by means of the senses with women or those subjugated by women, since the ṣaḍ-varga [i.e., the six senses] even of the wise, much less of myself [i.e., of I who am undiscerning], are untrustworthy.”
yāvatā syāt sva-nirvāhaḥ svīkuryāt tāvad artha-vit |
ādhikye nyūnatāyāṁ ca cyavate paramārthataḥ ||
(Nāradīya Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 1.2.108)
“One who is sagacious [lit., ‘a knower of utility’] should accept as much as shall be supportive for oneself. One becomes deviated from the ultimate goal as a result of excess and deficiency.”
varān vibho tvad varadeśvarād budhaḥ
kathaṁ vṛṇīte guṇa-vikriyātmanām |
ye nārakāṇām api santi dehināṁ
tān īśa kaivalya-pate vṛṇe na ca ||
na kāmaye nātha tad apy ahaṁ kvacin
na yatra yuṣmac-caraṇāmbujāsavaḥ |
mahattamāntar-hṛdayān mukha-cyuto
vidhatsva karṇāyutam eṣa me varaḥ ||
(Śrīmad Bhāgavatam: 4.20.23–24)
“[Pṛthu Mahārāja to Bhagavān:] O Vibhu! How can an intelligent person request from you, the Īśvara of [even] the granters of boons [i.e., of the devatās such as Brahmā], the boons of [i.e., sought by] those for whom a transformation of the guṇas [i.e., the ahaṅkāra] is [considered] the self? O Īśa! O Master of kaivalya! I too [i.e., although I am not intelligent] do not request those [boons, i.e., objects enjoyable to the senses] which even those possessed of hellish bodies [i.e., the bodies of hogs, dogs, and so on] have. O Nātha! I never desire even that wherein the nectar of your lotus feet is not streaming out through the mouth from the inner heart of the greatest mahats. Please grant me ten-thousand ears [to drink in the nectar of that discussion of your lotus feet]. This is my request.”
santo’napekṣā mac-cittāḥ praśāntāḥ sama-darśinaḥ
nirmamā nirahaṅkārā nirdvandvā niṣparigrahāḥ ||
(Śrīmad Bhāgavatam: 11.26.27; cited in Hari-bhakti-vilāsa: 10.65; Bhakti Sandarbha: 247)
“Those who are disinterested, of mind fixed on me, completely peaceful, equal seers, free from attachment, free from egotism, free from duality, and free from acquisition are the sat.”
teṣu nityaṁ mahābhāga mahābhāgeṣu mat-kathāḥ |
sambhavanti hi tā nṝṇāṁ juṣatāṁ prapunanty agham ||
(Śrīmad Bhāgavatam: 11.26.27; cited in Hari-bhakti-vilāsa: 10.277)
“O you of great fortune [i.e., O Uddhava], discussions of me continuously take place among they who are most fortunate [i.e., among the sat as described in the prior verses], and they [i.e., those discussions] completely wash away the sin of human beings who honor [alt., delight in, them].”
