nāsti tṛṣṇā-samaṁ duḥkhaṁ nāsti tyāga-samaṁ sukham |
sarvān kāmān parityajya brahma-bhūyāya kalpate ||
(Unknown source)
“There is no suffering like desire. There is no satisfaction like renunciation. Completely relinquishing all desires, one becomes fit for the state of [i.e., experience of] Brahman.”
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!”
āji muñi anāyāse jininu tribhuvana |
āji muñi karinu vaikuṇṭhe ārohaṇa ||
āji mora pūrṇa haila sarva abhilāṣa |
sārvabhaumera haila mahāprasāde viśvāsa ||
āji niṣkapaṭe tumi hailā kṛṣṇāśraya |
kṛṣṇa niṣkapaṭe hailā tomāre sadaya ||
āji se khaṇḍila tomāra dehādi-bandhana |
āji chinna kaile tumi māyāra bandhana ||
āji kṛṣṇa-prāpti-yogya haila tomāra mana |
veda-dharma laṅghi kaile prasāda-bhakṣaṇa ||
(Caitanya-caritāmṛta: 2.6.230–234)
“[Śrīman Mahāprabhu to Sārvabhauma Bhaṭṭācārya:] Today I have easily conquered the three worlds. Today I have ascended to Vaikuṇṭha. Today all my desires are fulfilled: Sārvabhauma has attained faith in mahāprasāda. Today you have guilelessly become sheltered in Kṛṣṇa and Kṛṣṇa has guilelessly been gracious to you. Today he has cut away the bondage of your body and so forth. Today you have cut through the bondage of māyā. Today your mind has become first for attainment of Kṛṣṇa: transgressing Vedic dharma, you have eaten prasāda.”
sarvajñera cūḍāmaṇi viśvambhara-rāya |
jāne ‘vipra lukāiyā āchaye ethāya’ ||
rahiyā rahiyā bole prabhu viśvambhara |
‘āji kena prema-yoga nā pāṅa nirbhara ||
keha ni āsiyā āche bāḍīra bhitare |
kichu nāhi bujho̐, satya kaha dekhi more’ ||
bhaya pāi śrīnivāsa bolaye vacana |
‘pāṣaṇḍera ithe prabhu nāhi āgamana ||
sabe eka brahmacārī—baḍa subrāhmaṇa |
sarva-kāla payaḥ-pāna, niṣpāpa-jīvana ||
dekhite tomāra nṛtya śraddhā tā̐ra baḍa |
nibhṛte āchaye prabhu jāniyācha daḍha’ ||
śuni krodhāveśe bole prabhu viśvambhara |
‘jhāṭa jhāṭa bāḍīra bāhira niñā kara’ ||
mora nṛtya dekhite uhāra kon śakti |
payaḥ-pāna karile ki mohe haya bhakti?’ ||
dui bhuja tuli prabhu aṅgulī dekhāya |
‘payaḥ-pāne kabhu more keha nāhi pāya ||
caṇḍāleho mohāra śaraṇa yadi laya |
seha mora, muñi tāra, jāniha niścaya ||
sannyāsīo yadi mora nā laya śaraṇa |
seha mora nahe, satya balilu vacana ||
gajendra-vānara-gopa ki tapa karila |
bola dekhi tārā more ki tape pāila ||
asureo tapa kare, ki haya tāhāra |
vine mora śaraṇa laile nāhi pāra’ ||
(Caitanya-bhāgavata: 2.23.34–46)
“The crest jewel of the all-knowing, Viśvambhara Rāya, knew, ‘A brāhmaṇa is hiding here.’ Prabhu Viśvambhara, stopping [his dancing] again and again, said, ‘Why do I not feel an abundance of prema’s presence today? Someone has been brought inside the house. I don’t understand anything? Look and tell me the truth.’ Feeling fear, Śrīnivāsa spoke this statement, ‘No heretic has arrived here, Prabhu! In all there is [just] one bramacārī, who is an exalted and excellent brāhmaṇa. He drinks milk all the time and has a sinless life. He had a great desire to behold your dancing. He is hidden [here], Prabhu. You have understood rightly.’
“Upon hearing [this], absorbed in anger Prabhu Viśvambhara said, ‘Quickly, quickly take him out of the house! What ability does he have to see my dancing? Does one attain bhakti to me [merely] by drinking milk?’
“Raising his two arms, Prabhu showed his [index] fingers [and said], ‘No one ever attains me [merely] by drinking milk. If even a caṇḍāla accepts my shelter, [then] know for certain that he is mine, and I am his. If even a sannyāsī [however] does not accept my shelter, [then] he is not mine. I have spoken a truthful statement. What austerity did Gajendra, the forest monkeys, or the cowherds perform? Look and say by what austerity they attained me? Even asuras perform austerities. What do they attain [merely by that]? If they do not accept my shelter, there is no deliverance [for anyone].”
prajahāti yadā kāmān sarvān pārtha mano-gatān |
ātmany evātmanā tuṣṭaḥ sthita-prajñas tadocyate ||
(Śrīmad Bhagavad-gītā: 2.55)
“O Pārtha, when one completely casts away all desires situated in the mind and is satisfied by the self [i.e., by the bliss of the self] in the self [i.e., in the restrained mind] alone, then one is said to be a sthita-prajña [i.e., ‘one of steady wisdom’].”
vimuñcati yadā kāmān mānavo manasi sthitān |
tarhy eva puṇḍarīkākṣa bhagavattvāya kalpate ||
(Śrīmad Bhāgavatam: 7.10.9)
“O you of lotus eyes! When a human being completely casts away desires situated in the mind, only then does one become fit for Bhagavattva.”
indriyāṇi manaḥ prāṇa ātmā dharmo dhṛtir matiḥ |
hrīḥ śrīs tejaḥ smṛtiḥ satyaṁ yasya naśyanti janmanā ||
(Śrīmad Bhāgavatam: 7.10.8)
“By the appearance of which [i.e., of desire], the senses, the mind, the vital air, the body, dharma, composure, intelligence, modesty, beauty, strength, remembrance, and truthfulness are lost.”
ṛṣe vidanti munayaḥ praśāntātmendriyāśayāḥ |
yadā tad evāsat-tarkais tirodhīyeta viplutam ||
(Śrīmad Bhāgavatam: 2.6.41)
“O sage, when of calm body, senses, and mind, contemplatives know him [i.e., Bhagavān]. [When] Assailed by spurious argumentation (asat-tarka) [however] he conceals himself.”
tatra saṁsāra-cakrasya mokṣo jñānena dṛśyate |
ādhyātma-tattva-vijñānaṁ jñānam ity abhidhīyate ||
(Mahābhārata: 13.243.22)
“In that regard, mokṣa is observed [to occur] through knowledge of the wheel of saṁsāra. Refined knowledge of the nature of the higher self is known as ‘knowledge’ (jñānam).”
tad-darśanāhlāda-pariplutāntaro
hṛṣyat-tanuḥ prema-bharāśru-locanaḥ |
nanāma pādāmbujam asya viśva-sṛg
yat pāramahaṁsyena pathādhigamyate ||
(Śrīmad Bhāgavatam: 2.9.17)
“Completely overwhelmed at heart
By the delight of his [i.e., Śrī Bhagavān’s] sight,
His bodily horripilating,
And his eyes filled with tears of prema,
The emanator of the universe [i.e., Brahmā]
Offered obeisance to his [i.e., Śrī Bhagavān’s] lotus feet,
Which are attained by the path of the paramahaṁsas [i.e., the path of bhakti].”
