Bābāra Kathā

parityajeyaṁ trailokyaṁ rājyaṁ deveṣu vā punaḥ

parityajeyaṁ trailokyaṁ rājyaṁ deveṣu vā punaḥ |
yadvāpy adhikam etābhyāṁ na tu satyaṁ kathañcana ||
tyajec ca pṛthivī gandham āpaś ca rasam ātmanaḥ |
jyotis tathā tyajed rūpaṁ vāyuḥ sparśa-guṇaṁ tyajet ||
prabhāṁ samutsṛjed arko dhūmaketus tathoṣṇatām |
tyajec chabdaṁ tathākāśaḥ somaḥ śītāṁśutāṁ tyajet ||
vikramaṁ vṛtrahā jahyād dharmaṁ jahyāc ca dharmarāṭ |
na tv ahaṁ satyam utsraṣṭuṁ vyavaseyaṁ kathañcana ||
(Mahābhārata: 1.97.15–18)

“[Bhīṣmadeva insisting to his mother Satyavatī that he will not break his vow of not begetting children:] I shall renounce the three worlds, an empire among the devas, or even anything greater than these, but never by any means my vow. The earth may give up its fragrance, and water its own taste. Similarly, light may give up its form, and air may give up the quality of touch. Similarly, the sun may cease to emit light and fire [cease to emit] heat. Similarly, the sky may give up sound, and the moon may give up having cooling rays. The slayer of Vṛtra [i.e., Indra] may abandon valor, the king of dharma [i.e., Yama] may abandon dharma, but I shall never resolve by any means to abandon my vow.”

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niyamāt phalam āpnoti na śreyo niyamaṁ vinā

niyamāt phalam āpnoti na śreyo niyamaṁ vinā ||
(Bhaviṣya Purāṇa; cited in Hari-bhakti-vilāsa: 15.464, Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 13.510, 15.630)

“One attains the result on account of the vow [i.e., the resolution (saṅkalpa) to perform a given vrata or sevā]. Without the vow, no auspicious result comes about.”

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viṣaya thākite kṛṣṇa-prema nāhi haya

viṣaya thākite kṛṣṇa-prema nāhi haya |
viṣayīra dūre kṛṣṇa jāniha niścaya ||
viṣaye āviṣṭa mana baḍai jañjāla |
strī-putra māyā-jāla, ei saba kāla ||
daive kona bhāgyavān sādhu-saṅga pāya |
viṣaye āveśa chāḍi kṛṣṇere bhajaya ||
sei saba aparādha habe punar-bāra |
viṣayera dharma ei śuna kathā-sāra ||
‘viṣaya pāsara ahar-niśa bala hari’ ||
(Caitanya-bhāgavata: 1.16.59–63)

“[Hari Dāsa Ṭhākura to inmates in jail:] “Kṛṣṇa-prema does not manifest in the presence of viṣaya [i.e., objects of the senses and mental inclinations for them]. Know for certain that Kṛṣṇa is far from viṣayīs. A mind absorbed in viṣaya is a great disturbance. Wife and sons are the net of māyā. They are all death [i.e., the bewilderment produced attachment related to them effectively terminates one’s endeavor to transcend the realm of saṁsāra and perpetuates only absorption in worldly ends]. If by destiny some fortunate person attains association with a sādhu, then one gives up absorption in viṣaya and serves Kṛṣṇa. All that offense [i.e., all the offenses in the form of violence towards, and disturbance of, other living beings that you have committed and thus wound up in jail] will happen again [if you do not follow my advice]. This is the nature of viṣaya [i.e., the nature of worldly objects and the mental inclinations they produce, that is, vāsanās, is that they cause one to perpetually engage in the same behaviors]. Listen to the essence of my message …: ‘Forget viṣaya and day and night chant, “Hari!”’”

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tathāpi viṣayera svabhāva—kare mahā-andha

tathāpi viṣayera svabhāva—kare mahā-andha |
sei karma karāya, yāte haya bhava-bandha ||
(Caitanya-caritāmṛta: 3.6.199)

”Still, the nature of viṣaya [i.e., objects of the senses and the inclinations for them impressed in the mind] makes one severely blind. It causes one to perform karma whereby worldly bondage accrues.”

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manur api pareṇaivaṁ pratisandhita-manorathaḥ surarṣi

manur api pareṇaivaṁ pratisandhita-manorathaḥ surarṣi-varānumatenātmajam akhila-dharā-maṇḍala-sthiti-guptaya āsthāpya svayam ati-viṣama-viṣaya-viṣa-jalāśayāśāyā upararāma |
(Śrīmad Bhāgavatam: 5.1.22)

“His desire thus accomplished by Brahmā, Manu too, with the permission of Surarṣi [i.e., Nārada], designated his son to maintain law across the entire earth and [then] personally withdrew from [all] inclination towards the poisonous ocean of extremely arduous viṣaya.”

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kṛṣṇe gate madhupurīṁ bata ballavīnāṁ

kṛṣṇe gate madhupurīṁ bata ballavīnāṁ 
bhāvo’bhavat sapadi yo laya-vahni-tīvraḥ |
premāsya hetur uta tattvam idaṁ hi tasya
mā tad-viśeṣam aparaṁ bata boddhum iccha ||
(Bṛhad Bhāgavatāmṛta: 2.5.232)

“The cause of the gopīs’ bhāva, intense like the fire of [universal] destruction, that immediately arose when Kṛṣṇa went to Madhupurī is prema, and this [i.e., this state] is indeed its [i.e., prema’s] very nature. Bata! Do not desire to understand anything other than this description.”

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śrutasya puṁsāṁ sucira-śramasya

śrutasya puṁsāṁ sucira-śramasya
nanv añjasā sūribhir īḍito’rthaḥ |
tat-tad-guṇānuśravaṇaṁ mukunda-
pādāravindaṁ hṛdayeṣu yeṣām ||
(Śrīmad Bhāgavatam: 3.13.4)

“Certainly the result truly extolled by the wise of a person engaging in the labor of hearing [śāstra from a guru] for a long time is repeated hearing of the qualities of those in whose hearts are present the lotus feet of Mukunda.”

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duravagamātma-tattva-nigamāya tavātta-tanoś

duravagamātma-tattva-nigamāya tavātta-tanoś
carita-mahāmṛtābdhi-parivarta-pariśramaṇāḥ |
na parilaṣanti kecid apavargam apīśvara te
caraṇa-saroja-haṁsa-kula-saṅga-visṛṣṭa-gṛhāḥ ||
(Śrīmad Bhāgavatam: 10.87.21)

“O Īśvara, some [i.e., a rare few]—who have become free from suffering [alt., fatigue] by swimming in the vast ocean of the nectar of the activities of the form you have revealed to teach the difficult to understand nature of yourself, and who have given up household life by virtue of the association of the flock of swans at your lotus feet—do not desire whatsoever even liberation [i.e., let alone Svarga or the pleasures of earthly life].”

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anāsaktasya viṣayān yathārham upayuñjataḥ

anāsaktasya viṣayān yathārham upayuñjataḥ |
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.255)

“The non-attachment (vairāgyam) wherein there is intentness in relation to Kṛṣṇa of one partaking of objects of the senses as appropriate while being detached [from them] is called suitable (yuktam).”

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