Desirelessness

yathā sakāma-bhaktā hi bhuktvā tat-kāmitaṁ phalam

yathā sakāma-bhaktā hi bhuktvā tat-kāmitaṁ phalam |
kāle bhakti-prabhāvena yogyaṁ vindanti tat-phalam ||
yathā ca tatra tat-kālaṁ bhakter yogyaṁ na sat-phalam |
sañjātam iti tac chuddha-bhaktimadbhir vinindyate ||
te hi bhakteḥ phalaṁ mūlaṁ bhagavac-caraṇābjayoḥ |
sadā sandarśana-krīḍānanda-lābhādi manvate ||
(Bṛhad Bhāgavatāmṛta: 2.4.221–223)

“As desirous (sakāma) bhaktas, indeed after partaking of their desired result, in time by the influence of bhakti attain the befitting result thereof [i.e., of their practice of bhakti], and as the befitting, true result of bhakti is not manifested to them [i.e., to those desirous (sakāma) bhaktas] at that time [i.e., so long as they still remain desirous of an object other than bhakti]—so that [i.e., any object that is attained by means of sakāma-bhakti] is condemned by those possessed of pure bhakti since they consider the primary result of bhakti to be the attainment of the bliss of constant direct sight of Bhagavān’s lotus feet, sporting [in their midst], and so forth [i.e., as well as the favor of attaining the bliss of direct service to those lotus feet and the like, on account of those attainments alone being dear to bhaktas by virtue of their prema-bhakti for Śrī Bhagavān].”

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dharmaḥ projjhita-kaitavo’tra paramo nirmatsarāṇāṁ satāṁ

dharmaḥ projjhita-kaitavo’tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam |
śrīmad-bhāgavate mahāmuni-kṛte kiṁ vāparair īśvaraḥ
sadyo hṛdy avarudhyate’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt ||
(Śrīmad Bhāgavatam: 1.1.2; cited in Hari-bhakti-vilāsa: 10.396; Tattva Sandarbha: 19, 26, 50; Bhagavat Sandarbha: 84; Paramātma Sandarbha: 106, Bhakti Sandarbha: 106, 115, 217; Prīti Sandarbha: 16, 18, 73; Durgama-saṅgamanī-ṭīkā and Bhakti-sāra-pradarśinī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.2.244)

“Here [i.e., in Śrīmad Bhāgavatam], for the sādhus who are free from envy, is the highest dharma wherein deceit is utterly rejected. Here is the Reality, the real object to be be known, which bestows the highest good and uproots the three miseries. What need is there of any other [śāstra] than this Śrīmad Bhāgavatam compiled by the best of the sages [i.e., Vedavyāsa]? [There is no such need because] Here Īśvara is bound within the heart by the fortunate who desire to serve immediately, from that [very] moment [they begin to listen].”

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satyaṁ diśaty arthitam arthito nṛṇāṁ

satyaṁ diśaty arthitam arthito nṛṇāṁ
naivārtha-do yat punar arthitā yataḥ |
svayaṁ vidhatte bhajatām anicchatām
icchā-pidhānaṁ nija-pāda-pallavam ||
(Śrīmad Bhāgavatam: 5.19.26; cited in Bhakti Sandarbha 98, Caitanya-caritāmṛta: 2.22.40, 2.24.199)

“It is true that Prabhu bestows, when requested, the requested object of human beings, but he is certainly not munificent [just] by means of that since [thereafter] they again become requesters [of something else once the object which he has already bestowed upon them has been enjoyed, found to be ultimately unfulfilling, and left the requester with still unsatisfied desirousness]. [Thus,] He of his own accord bestows his own bud-like feet upon worshippers who are undesirous [of his feet] which are covering of [i.e., fulfilling and quelling of all] desires.”

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tan naḥ samādiśopāyaṁ yena te caraṇābjayoḥ

tan naḥ samādiśopāyaṁ yena te caraṇābjayoḥ |
smṛtir yathā na viramed api saṁsaratām iha ||
(Śrīmad Bhāgavatam: 10.73.15)

“[Kings pray to Bhagavān Śrī Kṛṣṇa:] Please indicate aptly that means by which remembrance of your lotus feet shall not cease even for us, who are transmigrating here.”

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śṛṇvan subhadrāṇi rathāṅga-pāṇer

śṛṇvan subhadrāṇi rathāṅga-pāṇer
janmāni karmāṇi ca yāni loke |
gītāni nāmāni tad-arthakāni
gāyan vilajjo vicared asaṅgaḥ ||
(Śrīmad Bhāgavatam: 11.2.39)

“Hearing of the most auspicious births and activities of he of discus in hand [i.e., Śrī Bhagavān] which are sung in society and singing names [of his] signifying those [births and activities of his], one should roam about, unabashed and free from attachment.”

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tava vikrīḍitaṁ kṛṣṇa nṛnāṁ parama-maṅgalam

tava vikrīḍitaṁ kṛṣṇa nṛnāṁ parama-maṅgalam |
karṇa-pīyūṣam āsādya tyajanty anya-spṛhāṁ janāḥ ||
śayyāsanāṭana-sthāna-snāna-krīḍāśanādiṣu |
kathaṁ tvāṁ priyam ātmānaṁ vayaṁ bhaktās tyajema hi ||
(Śrīmad Bhāgavatam: 11.6.44–45; cited in Bhakti Sandarbha: 164; Prīti Sandarbha: 111)

“O Kṛṣṇa, having attained [i.e., heard about] your superb play, which is the highest auspiciousness for human beings and nectar for the ears, people relinquish [their] desire for all else. [So,] How could we, your bhaktas while lying down, sitting, walking, standing, bathing, playing, eating, and so on, relinquish you, our Beloved, our very Self?”

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na kiñcit sādhavo dhīrā bhaktā hy ekāntino mama

na kiñcit sādhavo dhīrā bhaktā hy ekāntino mama |
vāñchanty api mayā dattaṁ kaivalyam apunar-bhavam ||
(Śrīmad Bhāgavatam: 11.20.34; cited in Hari-bhakti-vilāsa: 10.215; Bhakti-rasāmṛta-sindhu: 1.2.41; Bhakti Sandarbha: 174)

“My virtuous, wise, and one-pointed bhaktas [i.e., my bhaktas who foster prīti solely for me] do not desire anything, not even absolute non-repetition of birth [i.e., mokṣa] when offered [to them] by me.”

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ekāntino yasya na kañcanārthaṁ

ekāntino yasya na kañcanārthaṁ
vāñchanti ye vai bhagavat-prapannāḥ |
atyadbhutaṁ tac-caritaṁ sumaṅgalaṁ
gāyanta ānanda-samudra-magnāḥ ||
tam akṣaraṁ brahma paraṁ pareśam
avyaktam ādhyātmika-yoga-gamyam |
atīndriyaṁ sūkṣmam ivātidūram
anantam ādyaṁ paripūrṇam īḍe ||
(Śrīmad Bhāgavatam: 8.3.20–21; cited in Hari-bhakti-vilāsa: 10.193; Bhakti-rasāmṛta-sindhu: 1.2.37; Bhakti Sandarbha: 165)

“[Gajendra to Śrī Bhagavān:] I praise him, the Supreme Brahman, the Supreme Īśa—inexhaustible, unmanifest, knowable by means of the yoga related to the Self, beyond the senses, as though minute, very far off, infinite, original, and fully complete—from whom the one-pointed, those who have taken full shelter in Bhagavān and are immersed in an ocean of bliss by singing of his highly astonishing and most auspicious activities, desire no object whatsoever.”

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kaḥ paṇḍitas tvad aparaṁ śaraṇaṁ samīyād

kaḥ paṇḍitas tvad aparaṁ śaraṇaṁ samīyād
bhakta-priyād ṛta-giraḥ suhṛdaḥ kṛtajñāt |
sarvān dadāti suhṛdo bhajato’bhi kāmān
ātmanam apy upacayāpacayau na yasya ||
(Śrīmad Bhāgavatam: 10.48.26; cited in Hari-bhakti-vilāsa: 11.678; Bhakti Sandarbha: 107; Caitanya-caritāmṛta: 2.22.96)

“What paṇḍita would take full shelter in anyone other than you, to whom bhaktas are dear, whose words are truthful, who are well-wishing, who are grateful, and who bestow all thoroughly desired objects upon a well-wishing worshiper [of yourself] and even your own self [upon them] without any accumulation for, or diminution of, yourself [thereby]?”

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ayaṁ svasty-ayanaḥ panthā dvijāter gṛha-medhinaḥ

ayaṁ svasty-ayanaḥ panthā dvijāter gṛha-medhinaḥ |
yac chraddhayāpta-vittena śuklenejyeta pūruṣaḥ ||
(Śrīmad Bhāgavatam: 10.84.37)

“This path whereby the Puruṣa [i.e., Śrī Bhagavān] shall be worshiped with śraddhā by means of purely obtained wealth is auspicious for a twice-born householder.”

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