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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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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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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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abhyāsād dhāryate vidyā

abhyāsād dhāryate vidyā kulaṁ śīlena dhāryate |
guṇair mitrāṇi dhāryante akṣṇā krodhaś ca dhāryate ||
(Mahāsubhāṣita-saṅgraha: 2390)

“Knowledge is maintained by practice. A family is maintained by good conduct. Friends are maintained by good qualities. And anger is maintained by the eyes.”

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