Mokṣa

rajobhiḥ sama-saṅkhyātāḥ pārthivair iha jantavaḥ

rajobhiḥ sama-saṅkhyātāḥ pārthivair iha jantavaḥ |
teṣāṁ ye kecanehante śreyo vai manujādayaḥ ||
prāyo mumukṣavas teṣāṁ kecanaiva dvijottama |
mumukṣūṇāṁ sahasreṣu kaścin mucyeta sidhyati ||
muktānām api siddhānāṁ nārāyaṇa-parāyaṇaḥ |
sudurlabhaḥ praśāntātmā koṭiṣv api mahāmune ||
(Śrīmad Bhāgavatam: 6.14.3–5; cited in Hari-bhakti-vilāsa: 10.189; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.2.186, 2.2.207, 2.5.178; Kṛṣṇa Sandarbha: 106; Bhakti Sandarbha: 134, 186, 273; Prīti Sandarbha: 35, 100; Śrī Caitanya-caritāmṛta: 2.19.151)

“Living beings here [i.e., in the material world] are similar in enumeration to the particles of dust on the earth [i.e., they are innumerable]. Among them, there are certainly some human beings and so forth who strive for virtue (śreyas) [i.e., who follow dharma and take up other means to attain otherworldly happiness]. O best of the twice born, among them, some very few are even seekers of mukti, and among thousands of seekers of mukti, someone may become liberated and [someone among thousands of such liberated persons may] succeed [i.e., attain siddhi]. O great sage, even among crores of even muktas and siddhas, someone of completely peaceful mind whose complete shelter is Nārāyaṇa is extremely rare to find.”

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yadā paśyaḥ paśyate rukma-varṇaṁ

yadā paśyaḥ paśyate rukma-varṇaṁ
kartāram īśaṁ puruṣaṁ brahma-yonim |
tadā vidvān puṇya-pāpe vidhūya
nirañjanaḥ paramaṁ sāmyam upaiti ||
(Muṇḍaka Upaniṣad: 3.1.3; cited in Paramātma Sandarbha: 37; Laghu Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.87.17; Govinda-bhāṣya on VS: 1.2.23, 1.3.2; Sāraṅga-raṅgadā-ṭīkā on Laghu Bhāgavatāmṛta: 1.1.2)

“When a seer sees the golden-complexioned Maker, Īśa, the Puruṣa, the Source of Brahman, then that wise one casts away virtue and sin, and attains taintless, supreme likeness (sāmya) [to the Puruṣa].”

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brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca

brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca |
śāśvatasya ca dharmasya sukhasyaikāntikasya ca ||
(Śrīmad Bhagavad-gītā: 14.27)

“Since I am the basis of Brahman, of the imperishable nectar, of the eternal dharma, and of the bliss of the one-pointed.”

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naiṣkarmyam apy acyuta-bhāva-varjitaṁ

naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam |
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam ||
(Śrīmad Bhāgavatam: 1.5.12; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.554; Bhagavat Sandarbha: 70, Bhakti Sandarbha: 3, 5, 23, 115, 116, 217; Caitanya-caritāmṛta: 2.22.19)

“[Śrī Nārada to Śrī Vyāsa:] Even untainting jñāna of Brahman (naiṣkarmya) [when] devoid of bhāva for Acyuta does not shine greatly [i.e., does not lead to direct experience of Brahman], so how much less so does ever-inauspicious karma not offered to Īśvara, even which [i.e., when it] is causeless?”

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tasmād bhārata sarvātmā bhagavān īśvaro hariḥ

tasmād bhārata sarvātmā bhagavān īśvaro hariḥ |
śrotavyaḥ kīrtitavyaś ca smartavyaś cechatābhayam ||
(Śrīmad Bhāgavatam: 2.1.5; cited in Bhakti-rasāmṛta-sindhu: 1.2.7; Bhakti Sandarbha: 25, 125; Caitanya-caritāmṛta: 2.22.110)

“[Śukadeva Gosvāmī to Mahārāja Parīkṣit:] O descendant of Bharata! The Self of all, Bhagavān, Īśvara, Hari, is to be heard about, to be praised, and to be remembered by one desirous of fearlessness.”

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tat karma yan na bandhāya sā vidyā yā vimuktaye

tat karma yan na bandhāya sā vidyā yā vimuktaye |
āyāsāyāparaṁ karma vidyānyā śilpa-naipuṇam ||
(Viṣṇu Purāṇa: 1.19.41)

“[Prahlāda Mahārāja to Hiraṇyakaśipu:] Action is that which does not lead to bondage. Knowledge is that which leads to liberation [from bondage]. Action otherwise leads to hardship, and knowledge otherwise is [mere] proficiency in a craft.”

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naikātmatāṁ me spṛhayanti kecin

naikātmatāṁ me spṛhayanti kecin
mat-pāda-sevābhiratā mad-īhāḥ |
ye’nyonyato bhāgavatāḥ prasajya
sabhājayante mama pauruṣāṇi ||
(Śrīmad Bhāgavatam: 3.25.34; cited in Hari-bhakti-vilāsa: 10.440; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.43 ; Bhakti-rasāmṛta-sindhu: 1.2.27; Bhakti Sandarbha: 340; Prīti Sandarbha: 21, 51, 73)

“Some bhāgavatas, who are deeply engaged in service to my feet, whose actions are for me, and who devoutly honor my feats, do not covet oneness with me.”

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Vṛtrāsura-stuti

Vṛtrāsura-stuti

Six verses illustrating the nature of pure prīti for Bhagavān spoken by Vṛtrāsura.

Excerpted from Śrīmad Bhāgavatam 6.11.22–27.

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bhakty-astreṇa tyājayitvā viṣayān sva-mano yatiḥ

bhakty-astreṇa tyājayitvā viṣayān sva-mano yatiḥ |
dhvastāvidyo’vadhatte yaḥ kṛṣṇaṁ muktaḥ sa ucyate ||
bhakty-abhāvān mano-vṛttīr āśrayad vāsanāmayam |
avidyāṁ yasya puṣṇāti sa pumān baddha ucyate ||
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 5.11.17)

“An ascetic who with the weapon of bhakti removes viṣayas from his own mind and, having destroyed ignorance (avidyā), attends to [i.e., devotedly serves] Kṛṣṇa is called a mukta [i.e., one who is liberated from saṁsāra]. A person who nourishes his avidyā by taking shelter in functions (vṛttis) of the mind based on inclinations (vāsanās) as a result of a lack of bhakti is called baddha [i.e., bound in saṁsāra].”

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guṇeṣv āviśate ceto guṇāś cetasi ca prajāḥ

guṇeṣv āviśate ceto guṇāś cetasi ca prajāḥ |
jīvasya deha ubhayaṁ guṇāś ceto mad-ātmanaḥ ||
guṇeṣu cāviśac cittam abhīkṣṇaṁ guṇa-sevayā |
guṇāś ca citta-prabhavā mad-rūpa ubhayaṁ tyajet ||
(Śrīmad Bhāgavatam: 11.13.25–26)

“[Haṁsa Bhagavān to Sanaka and other sages:] O sons! The mind becomes absorbed in the guṇas [i.e., the sense objects], and the guṇas [become absorbed] in the mind. Both the guṇas and the mind are bodies of [i.e., external adjuncts to] the jīva, who is constituted of me. The mind remains absorbed in the guṇas because of constant attendance to the guṇas, and the guṇas likewise remain strongly apparent in the mind. One who is absorbed in my form can abandon them both.”

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