Bābāra Kathā – Page 70

bhayaṁ dvitīyābhiniveśataḥ syād

bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo’smṛtiḥ |
tan-māyayāto budha ābhajet taṁ
bhaktyaikayeśaṁ guru-devatātmā ||
(Śrīmad Bhāgavatam: 11.2.37; cited in Tattva Sandarbha: 32; Paramātma Sandarbha: 47; Bhakti Sandarbha: 1, 59, 114; Prīti Sandarbha: 1; Caitanya-caritāmṛta: 2.20.116)

“Non-awareness, misapprehension, and fear because of absorption in a second shall occur by means of Īśa’s māyā for one who is averse to him. Therefore, a wise person, being one for whom the guru is the Devatā and the self (ātmā), should fully worship him, Īśa [i.e., Bhagavān] with one-pointed bhakti.”

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ātma-māyām ṛte rājan

ātma-māyām ṛte rājan parasyānubhavātmanaḥ |
na ghaṭetārtha-sambandhaḥ svapna-draṣṭur ivāñjasā ||
(Śrīmad Bhāgavatam: 2.9.1)

[Śukadeva to Parīkṣit:] “Without the māyā of the Self, O King, a relationship of that which is distinct [from material objects] and constituted of consciousness with [material] objects does not actually occur, as [no relationship] of the seer of a dream [with objects in a dream actually occurs].”

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ativādāṁs titikṣeta

ativādāṁs titikṣeta nāvamanyeta kañcana |
na cemaṁ deham āśritya vairaṁ kurvīta kenacit ||
(Śrīmad Bhāgavatam: 12.6.34)

“One should tolerate harsh speech and should not disrespect anyone [i.e., even those who disrespect oneself]. One should not take shelter of this [sāṁsārika] body and create enmity with anyone.”

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ta etad adhigacchanti

ta etad adhigacchanti viṣṇor yat paramaṁ padam |
ahaṁ mameti daurjanyaṁ na yeṣāṁ deha-geha-jam ||
(Śrīmad Bhāgavatam: 12.6.33)

“They who do not have the ill-naturedness of ‘I’ and ‘mine’ based on the body and the home proceed to [alt., realize] this supreme abode of Viṣṇu.”

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vidvān apītthaṁ danujāḥ kuṭumbaṁ

vidvān apītthaṁ danujāḥ kuṭumbaṁ
puṣṇan sva-lokāya na kalpate vai
yaḥ svīya-pārakya-vibhinna-bhāvas
tamaḥ prapadyeta yathā vimūḍhaḥ
(Śrīmad Bhāgavatam: 7.6.16)

[Prahlāda Mahārāja:] “O sons of Danu, although learned [in śāstra], one who bears the disposition of distinction between one’s own and others’, by maintaining his family in this way, is not at all able to look at himself [i.e., to deliberate upon the ātmā] and like a complete fool proceeds into darkness.”

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mūrkho dehādy-ahaṁ-buddhiḥ

mūrkho dehādy-ahaṁ-buddhiḥ |
(Śrīmad Bhāgavatam: 11.19.42)

[Kṛṣṇa to Uddhava:] “A fool is one whose sense of ‘I’ is fixed in the body and so forth [and whose sense of “mine” is so also fixed in the bodily].”

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sarvatra vyatiriktan tu

sarvatra vyatiriktan tu ātmānaṁ vetti yo dvijaḥ |
sarva-lakṣaṇa-hīno’pi sa gurur nātra saṁśayaḥ ||
api pāpa-samācāraḥ sarva-lakṣaṇa-varjitaḥ |
deśikaḥ sa tu vijñeyaḥ saṁsārārṇava-tārakaḥ ||
(Hayaśīrṣa Pañcarātra; cited in Hari-bhakti-vilāsa: 19.100–101)

“A twice-born who knows the ātmā [i.e., the self] to be distinct [i.e., from the body, etc.] in all cases is a guru even though [i.e., if] devoid of all [other] characteristics [of a guru]. Of this there is no doubt. Even if he of sinful conduct and devoid of all [other] characteristics [of a guru], he should be known as a deśika [i.e., guru] and deliverer from the ocean of saṁsāra.”

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labdhveha mānuṣīṁ yoniṁ

labdhveha mānuṣīṁ yoniṁ jñāna-vijñāna-sambhavām |
ātmānaṁ yo na buddhyeta na kvacit kṣemam āpnuyāt ||
(Śrīmad Bhāgavatam: 6.16.58)

“Having attained a human form, which has the potential for jñāna [i.e., knowledge based on śāstra] and vijñāna [i.e., direct perception of reality], one who is not able to understand the ātmā [i.e., the jīva and the Parameśvara] cannot [alt., can never] attain weal anywhere [i.e., in any condition of human life, no matter how well endowed with wealth, power, etc.].”

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evaṁ manaḥ karma-vaśaṁ prayuṅkte

evaṁ manaḥ karma-vaśaṁ prayuṅkte
avidyayātmany upadhīyamāne |
prītir na yāvan mayi vāsudeve
na mucyate deha-yogena tāvat ||
(Śrīmad Bhāgavatam: 5.5.6)

“Thus, karma subjugates the mind when the ātmā is covered by avidyā. Until one has prīti for me, Vāsudeva, one is not freed from entanglement with the body.”

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ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo

ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyy ātmano vā are darśanena śravaṇena matyā vijñānenedaṁ sarvaṁ viditam |
(Bṛhadāraṇyaka Upaniṣad: 2.4.5, 4.5.6; cited in Bhakti Sandarbha: 7)

“Truly, the Ātmā [alt., the ātmā] is to be seen, [that is,] to be heard about, to be contemplated, and to be deeply meditated upon. O Maitreyī, truly, by seeing, [that is,] by hearing, reflecting upon, and realizing the Ātmā, everything becomes known.”

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