Family

mayoditeṣv avahitaḥ sva-dharmeṣu mad-āśrayaḥ

mayoditeṣv avahitaḥ sva-dharmeṣu mad-āśrayaḥ |
varṇāśrama-kulācāram akāmātmā samācaret ||
anvīkṣeta viśuddhātmā dehināṁ viṣayātmanām |
guṇeṣu tattva-dhyānena sarvārambha-viparyayam ||
(Śrīmad Bhāgavatam: 11.10.1–2)

“[Bhagavān Śrī Kṛṣṇa to Uddhava:] Attentive to one’s dharmas as stated by me and desireless, one whose shelter is in me should observe the conduct of one’s varṇa, āśrama, and family. [Thus] Being of highly purified mind, one should repeatedly observe the reversal of all the endeavors based on thought of real existence in regard to qualities [in objects of the senses] of embodied beings whose minds are [fixed] upon objects of the senses.”

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Bhārata Sāvitrī

Bhārata Sāvitrī

Śrī Vedavyāsa’s final message to humanity in Mahābhārata.

Excerpted from the Svargārohana Parva, 5.47–51.

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kuṭumbeṣu na sajjeta na pramādyet kuṭumby api

kuṭumbeṣu na sajjeta na pramādyet kuṭumby api |
vipaścin naśvaraṁ paśyed adṛṣṭam api dṛṣṭa-vat ||
putra-dārāpta-bandhūnāṁ saṅgamaḥ pāntha-saṅgamaḥ |
anu-dehaṁ viyanty ete svapno nidrānugo yathā ||
itthaṁ parimṛśan mukto gṛheṣv atithivad vasan |
na gṛhair anubadhyeta nirmamo nirahaṅkṛtaḥ ||
(Śrīmad Bhāgavatam: 11.17.52–54)

“Even a householder should not be attached to the household and should not be negligent. A wise person should see even the unseen, like the seen, to be transitory. The meeting of sons, wife, relatives, and friends is [just like] a meeting of wayfarers. They [i.e., sons and so forth] vanish after the body [dies] just as a dream does following sleep. Deliberating in this way and dwelling in houses like a guest, a detached person free from possessiveness and egotism will not become bound by houses.”

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yathā vastūni paṇyāni hemādīni tatas tataḥ

yathā vastūni paṇyāni hemādīni tatas tataḥ |
paryaṭanti nareṣv evaṁ jīvo yoniṣu kartṛṣu ||
nityasyārthasya sambandho hy anityo dṛśyate nṛṣu |
yāvad yasya hi sambandho mamatvaṁ tāvad eva hi ||
evaṁ yoni-gato jīvaḥ sa nityo nirahaṅkṛtaḥ |
yāvad yatropalabhyeta tāvat svatvaṁ hi tasya tat ||
(Śrīmad Bhāgavatam: 6.16.6–8)

“As commodities such as gold pass on and on among people, so does a jīva among families and progenitors. Among people, [even] a relationship with a permanent entity [i.e., with another jīva] is seen to be impermanent, and only as long as one has the relationship is there possessiveness (mamatva) [lit., ‘my-ness,’ for that entity]. The jīva situated in a [particular] family similarly is eternal and without ego [i.e., the jīva does not inherently possessed of any sense of identity or belonging related the body, the family, or the other particulars into which it is born in a given lifetime]. Its [i.e., a jīva’s] identification with that [i.e., the family, body, and so forth into which it is born] remains only as long as it may be found there [i.e., only as long as that lifespan lasts].”

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yato na kaścit kva ca kutracid vā

yato na kaścit kva ca kutracid vā
dīnaḥ svam ātmānam alaṁ samarthaḥ |
vimocituṁ kāma-dṛśāṁ vihāra-
krīḍā-mṛgo yan-nigaḍo visargaḥ ||
tato vidūrāt parihṛtya daityā
daityeṣu saṅgaṁ viṣayātmakeṣu |
upeta nārāyaṇam ādi-devaṁ
sa mukta-saṅgair iṣito’pavargaḥ ||
(Śrīmad Bhāgavatam: 7.6.17–18; cited in Prīti Sandarbha: 5)

[Translated according to the Bhāvārtha-dīpikā:] “Exceedingly lowly and a toy-animal for the play of women (kāmadṛśāṁ), because of whom the fetter of progeny comes about, no one anywhere at any time is able to fully liberate one’s own self [from family life]. Therefore, O Daityas, from afar completely forsake association (saṅga) with [alt., attachment to] the Daityas, whose minds are [fixed] on objects of the senses, and approach Nārāyaṇa, the Original Deva. He is the final beatitude (apavarga) [alt., liberation] desired by those who are freed from attachment.”

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tathā tat-priya-vargaś ca pūrvaṁ darśitaḥ ‘tulayāma lavenāpi’ ity ādinā

tathā tat-priya-vargaś ca pūrvaṁ darśitaḥ ‘tulayāma lavenāpi’ ity ādinā | asya bhagavad-viṣaya-prīty-ālambanatvam api yuktam | smaraṇādi-pathaṁ gate hy asmiṁs tad-ādhārā sā prītir anubhūyate | ālambana-śabdaś ca viṣayādhārayor vartana iti | … tad evam api yam āśritya śrī-bhagavati sa prīti-viśeṣaḥ pravartate, sa evālambano jñeyaḥ | anye tūddīpanāḥ | athaivaṁ sa-vāsana-bhinna-vāsanaka-dvidha-tat-priya-varga-viṣayā ca yā prītiḥ sāpi tat-prīty-ādhāratvenaiva na tu sva-sambandhādinā | ata eva tat-priya-varge’pi sva-sambandha-hetukāṁ prītiṁ niṣidhya śrī-bhagavaty eva tām abhyarthya punas tat-priya-varge tad-ādhāratvenaiva prītim aṅgīkaroti | atha tatra niṣedhaḥ—‘atha viśveśa viśvātman viśva-mūrte svakeṣu me | sneha-pāśam imaṁ chindhi dṛḍhaṁ pāṇḍuṣu vṛṣṇiṣu ||’ atha abhyarthanā—‘tvayi me’nanya-viṣayā matir madhu-pate’sakṛt | ratim udvahatād addhā gaṅgevaugham udanvati ||’ atha aṅgīkāraḥ—‘śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-rājanya-vaṁśa-dahanānapavarga-vīrya | govinda go-dvija-surārti-harāvatāra yogeśvarākhila-guro bhagavan namas te ||’ atra śrī-kṛṣṇa-sakhety ādi-sambodhenais tat-prīty-ādhāratvenārjunādiṣv api prītir aṅgīkṛtyā | evaṁ ‘vṛknaḥ’ ity ādi-dvayaṁ śrīmad-uddhava-vākyam api saṅgamanīyam | yathā—‘vṛkṇaś ca me sudṛḍhaḥ sneha-pāśo dāśārha-vṛṣṇy-andhaka-sātvateṣu | prasāritaḥ sṛṣṭi-vivṛddhaye tvayā sva-māyayā hy ātma-subodha-hetinā || namo’stu te mahā-yogin prapannam anuśādhi mām | yathā tvac-caraṇāmbhoje ratiḥ syād anapāyinī ||’ sṛṣṭi-vivṛddhaye tvayā svādhīnayā māyayā yo dehādi-sambandhajaḥ sneha-pāśaḥ prasāritaḥ sa vṛkṇaś chinnaḥ | kena? ātma-subodha-hetinā, tvadīya-prīty-utpādaka-śobhana-jñāna-lakṣaṇa-śastreṇa | adhunā tvat-sambandhenaiva sa bhātīty arthaḥ | ata evottara-padyam api tathaiva | iyaṁ coktiḥ śrīmad-uddhavasya siddhatvān na sambahavatīti sva-vyājenānyān uddiśyaiveti jñeyam |
(Excerpted from Prīti Sandarbha: 112–115 and Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 1.8.41–43)

“Similarly [i.e., just as Śrī Kṛṣṇa was shown to be the objective support (viṣayālambana) of prīti], his dear ones were also shown [to be the “vessel-supports” (āśrayālambanas) of prīti] in accord with [the statement in SB 1.18.13], ‘Let us not equate Svarga or non-repetition of birth [i.e., mokṣa], much less the blessings [i.e., wealth] of mortals, with even an instant of association with those who are devoted to Bhagavān.’ Their being supports of prīti the object of which is Bhagavān is also appropriate since that prīti, the substratum of which is them, is experienced in them when he is situated on the path of [their] remembrance and forth. The word __ālambana__, furthermore, signifies both the object (viṣaya) and substratum (ādhāra) [of prīti]. … Thus, in this way as well, only the one [i.e., the particular dear one of Śrī Bhagavān] by taking shelter in whom a particular form of this prīti for Śrī Bhagavān proceeds [from the heart of the dear one towards its object, Śrī Bhagavān] is to be known as the support (ālambana) [of prīti], whereas others [i.e., other dear ones of Śrī Bhagavān] are excitants (uddīpanas) [of that prīti]. Now, similarly, even that prīti the object (viṣaya) of which is his [i.e., Bhagavān’s] dear ones, who are of two types—(1) of like inclination (vāsanā) and (2) of different inclination (vāsanā) [with respect to a particular bhakta’s inclination (vāsanā)]—exists only because of [those dear ones’] being substrata of prīti for him, and not, rather, because of a [a particular dear associate’s] own relationship or otherwise [with them]. Therefore, one [i.e., a particular dear associate of Śrī Bhagavān] terminates [one’s] prīti even for his [i.e., Bhagavān’s] dear ones the cause of which is one’s own relationship [with them], prays for that [i.e., prīti] only in relation to Śrī Bhagavān, and then accepts prīti for his dear ones only because of [their] being substrata of that [i.e., prīti for him]. Now, the termination in this regard [is illustrated in the following prayer of Śrī Kuntī Devī to Śrī Kṛṣṇa in SB 1.8.41], ‘Now, O Lord of the universe, O Giver of consciousness to the universe, O Form of the universe, please cut this strong bond of affection of mine for my relatives, the Pāṇḍavas and Vṛṣṇis.’ Now, the prayer [for prīti solely for Śrī Bhagavān, as illustrated in the next statement of Śrī Kuntī Devī in SB 1.8.42], ‘O Madhupati, may my mind, having no other object [but for you], continuously [i.e., without cessation, and without regard for obstacles] carry forth rati for you, just as the Gaṅgā carries forth its stream [i.e., its water, continuously towards the ocean, disregarding all obstacles in its path].’ Now, the acceptance [of prīti for dear ones of Śrī Bhagavān because of their being substrata of prīti for him, as illustrated in the next statement of Śrī Kuntī Devī in SB 1.8.43], ‘O Śrī Kṛṣṇa! O Friend of Arjuna! O Best of the Vṛṣṇis! O you who are the fire upon the dynasties of kings who are destructive of the earth! O you who are of unlimited potency! O Govinda! O you whose descent is for removing the distress of the cows, twice-born, and suras! O Master of Yoga! O Guru of all! O Bhagavān! Obeisance unto you.’ Here, by means of the invocations, ‘O blessed Friend of Arjuna’ and so forth, prīti even for Arjuna and others on account of [their] being substrata of prīti for him [i.e., Bhagavān] is accepted.
“The statement of Śrīmad Uddhava [to Śrī Kṛṣṇa] in the two [verses] beginning __vṛknaḥ__ … [i.e., SB 11.29.39–40] is also to be contextualized in this way. ‘The exceedingly firm bond of my affection for the Dāśārhas, Vṛṣṇis, Andhakas, and Sātvatas, which was extended by your own māyā for the purpose of perpetuating the emanation [i.e., the universe], has been cut away with the weapon of fine understanding of the Self [viz., you]. May my obeisance be [offered] unto you, O Greatest of yogīs. Please instruct me, who have taken shelter [in you], so that I may have everlasting rati for your lotus feet.’ [This citation is explained as follows:] This bond of [my] affection born of relationships with bodies and so on, which was extended [i.e., created and made extensive] by you by means of [your] independent māyā for the purpose of perpetuating the emanation [i.e., the universe], has been cut away. With what? With the weapon of fine understanding of the Self, that is, with the weapon in the form of brilliant knowledge productive of prīti for you. Now, that [bond of affection] shines only in relationship to you. This is the meaning. Therefore, the latter verse [i.e., SB 11.29.40] too is exactly so [i.e., it is spoken with the same sense and intent]. Because of Śrīmad Uddhava’s being a siddha, this statement [of his], furthermore, is not possible [for him to make on his own account]. Therefore, it is to be understood to be [spoken] only for the sake of others on the pretext of referring to himself.”

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kim ātmanānena jahāti yo’ntataḥ

kim ātmanānena jahāti yo’ntataḥ
kiṁ riktha-hāraiḥ svajanākhya-dasyubhiḥ |
kiṁ jāyayā saṁsṛti-hetu-bhūtayā
martyasya gehaiḥ kim ihāyuṣo vyayaḥ ||
itthaṁ sa niścitya pitāmaho mahān
agādha-bodho bhavataḥ pāda-padmam |
dhruvaṁ prapede hy akutobhayaṁ janād
bhītaḥ svapakṣa-kṣapaṇasya sattama ||
(Śrīmad Bhāgavatam: 8.22.9–10)

[Bali Mahārāja explains to Vāmanadeva why Prahlāda Mahārāja took shelter in him:] “‘What good is this body, which leaves one in the end? What good are the bandits known as kinsmen, who steal away one’s wealth? What good is a wife, who is a cause of saṁsāra? And what good are houses, wherein there is [only] the loss of a mortal’s life?’ Thus resolved and wary of the world, that great grandfather [of mine], of unfathomable understanding, took shelter in your unwavering lotus feet, because of which there can be no fear whatsoever, even though you were the destroyer of his own dynasty, O Best of the virtuous!”

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gurur na sa syāt svajano na sa syāt

gurur na sa syāt svajano na sa syāt
pitā na sa syāj jananī na sā syāt |
daivaṁ na tat syān na patiś ca sa syān
na mocayed yaḥ samupeta-mṛtyum ||
(Śrīmad Bhāgavatam: 5.5.18)

“One who cannot save you [i.e., a dependent] from impending death [i.e., saṁsāra] should not be a guru, should not be a relative, should not be a father, should not be a mother, should not be a devatā, and should not be a husband.”

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ayaṁ nijaḥ paro veti gaṇanā laghu-cetasām

ayaṁ nijaḥ paro veti gaṇanā laghu-cetasām |
udāra-caritānāṁ tu vasudhaiva kuṭumbakam ||
(Hitopadeśa: Mitra-lābhaḥ, 71)

“‘This is mine,’ or ‘this is someone else’s,’ is the supposing of the small-minded, whereas for those of magnanimous character, the world itself is a family.”

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