Mukti

jayati jayati kṛṣṇa-prema-bhaktir yad-aṅghriṁ

jayati jayati kṛṣṇa-prema-bhaktir yad-aṅghriṁ
nikhila-nigama-tattvaṁ gūḍham ājñāya muktiḥ |
bhajati śaraṇa-kāmā vaiṣṇavais tyajyamānā
japa-yajana-tapasya-nyāsa-niṣṭhāṁ vihāya ||
(Bṛhad Bhāgavatāmṛta: 1.1.8)

“Kṛṣṇa-prema-bhakti—
Whose foot
Mukti,
Being shunned by the Vaiṣṇavas
And [thus] desirous of shelter,
Worships
Having determined [it] to be the esoteric essence
Of all the Vedas
And utterly rejected perfection in japa, yajña, tapasya, and sannyāsa—
Triumphs!
Triumphs!”

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bhaktiṁ muhuḥ pravahatāṁ tvayi me prasaṅgo

bhaktiṁ muhuḥ pravahatāṁ tvayi me prasaṅgo
bhūyād ananta mahatām amalāśayānām |
yenāñjasolbaṇam uru-vyasanaṁ bhavābdhim
neṣye bhavad-guṇa-kathāmṛta-pāna-mattaḥ ||
(Śrīmad Bhāgavatam: 4.9.11; cited in Hari-bhakti-vilāsa: 10.290, Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.14)

“O Unending One! May I have the full association of mahats who are always fully sustaining bhakti to you and [thus] of taintless heart by which I, inebriated by drinking the nectar of narrations of your qualities, shall easily cross beyond the immense ocean of material existence beset with waves of afflictions.”

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śāstreṣv iyān eva suniścito nṛṇāṁ

śāstreṣv iyān eva suniścito nṛṇāṁ
kṣemasya sadhryag-vimṛśeṣu hetuḥ | 
asaṅga ātma-vyatirikta ātmani
dṛḍhā ratir brahmaṇi nirguṇe ca yā ||
(Śrīmad Bhāgavatam: 4.22.21)

“In the śāstras of united deliberation the means to well-being for human beings has been fully determined exactly to this extent: non-attachment to all that is not the Ātmā which is also [of the nature of] firm attachment to the unqualified, absolute Ātmā.”

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adhokṣajālambham ihāśubhātmanaḥ

adhokṣajālambham ihāśubhātmanaḥ
śarīriṇaḥ saṁsṛti-cakra-śātanam |
tad brahma-nirvāṇa-sukhaṁ vidur budhās
tato bhajadhvaṁ hṛdaye hṛd-īśvaram ||
(Śrīmad Bhāgavatam: 7.7.37)

“The wise know the impure mind’s contact with Adhokṣaja [i.e., Bhagavān] to be destructive of the cycle of saṁsāra for an embodied being in this world and to be [inclusive of] the bliss of immersion (nirvāṇa) in Brahman. Therefore, you all should worship the Lord of the heart in the heart.”

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mat-sevayā pratītaṁ te sālokyādi-catuṣṭayam

mat-sevayā pratītaṁ te sālokyādi-catuṣṭayam |
necchanti sevayā pūrṇāḥ kuto’nyat kāla-viplutam ||
(Śrīmad Bhāgavatam: 9.4.67)

“Being fulfilled by service [to me], they do not desire the four [types of mukti] beginning with sālokya [that can be] attained by service to me, much less anything else that is dissipated in time.”

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na vayaṁ sādhvi sāmrājyaṁ svārājyaṁ bhaujyam apy uta

na vayaṁ sādhvi sāmrājyaṁ svārājyaṁ bhaujyam apy uta |
vairājyaṁ pārameṣṭhyaṁ vā ānantyaṁ vā hareḥ padam ||
kāmayāmaha etasya śrīmat-pāda-rajaḥ śriyaḥ |
kuca-kuṅkuma-gandhāḍhyaṁ mūrdhnā voḍhuṁ gadābhṛtaḥ ||
vraja-striyo yad vāñchanti pulindyas tṛṇa-vīrudhaḥ |
gāvaś cārayato gopāḥ pāda-sparśaṁ mahātmanaḥ ||
(Śrīmad Bhāgavatam: 10.83.41–43; cited in Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.43; Prīti Sandarbha: 108; Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.2.59)

“[Śrī Kṛṣṇa’s sixteen thousand queens say:] O Sādhvi, [i.e., O Draupadī], neither universal sovereignty [over the earth], nor sovereignty over Svarga, nor the enjoyment [of these forms of sovereignty], nor extensive sovereignty [i.e., attainment of the siddhis of minuteness (aṇimā) and so on], nor the dominion of Brahmā, nor the unlimited [i.e., the unlimited bliss experienced in realization of Brahman], nor even the abode of Hari [i.e., sālokya-, sāmīpya, sārṣṭi, or sārūpya-mukti]—we desire [none of these and instead desire] to bear atop our heads his—the Club-bearer’s [i.e., Śrī Kṛṣṇa’s]—blessed foot-dust enriched with the fragrance of kuṅkuma from the bosom of Śrī [i.e., Śrī Rādhā], since the ladies of Vraja, the Pulindī women, the grass and creepers [of Vraja], and the cowherds [there] tending the cows [all] long for the touch of the feet of he of most exalted disposition [i.e., they too all long for the touch of Kṛṣṇa’s feet].”

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vimuñcati yadā kāmān mānavo manasi sthitān

vimuñcati yadā kāmān mānavo manasi sthitān |
tarhy eva puṇḍarīkākṣa bhagavattvāya kalpate ||
(Śrīmad Bhāgavatam: 7.10.9)

“O you of lotus eyes! When a human being completely casts away desires situated in the mind, only then does one become fit for Bhagavattva.”

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tan-niṣṭhasya mokṣopadeśāt

tan-niṣṭhasya mokṣopadeśāt |
(Vedānta-sūtra: 1.1.7)

“[The Brahman that is described in the śāstra is beyond the guṇas of prakṛti] Because of specification of the mokṣa of one possessed of fixity upon that [i.e., upon Brahman].”

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tatra saṁsāra-cakrasya mokṣo jñānena dṛśyate

tatra saṁsāra-cakrasya mokṣo jñānena dṛśyate |
ādhyātma-tattva-vijñānaṁ jñānam ity abhidhīyate ||
(Mahābhārata: 13.243.22)

“In that regard, mokṣa is observed [to occur] through knowledge of the wheel of saṁsāra. Refined knowledge of the nature of the higher self is known as ‘knowledge’ (jñānam).”

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nivṛttiḥ paramo dharmo nivṛttiḥ paramaṁ sukham

nivṛttiḥ paramo dharmo nivṛttiḥ paramaṁ sukham |
manasā vinivṛttānāṁ dharmasya nicayo mahān ||
manaḥ-pūrvāgamā dharmā adharmāś ca na saṁśayaḥ |
manasā badhyate cāpi mucyate cāpi mānavaḥ ||
nigṛhīte bhavet svargo visṛṣṭe narako dhruvaḥ |
(Mahābhārata: 13.213.41–43)

“Desistance (nivṛtti) is the ultimate dharma. Desistance is the ultimate happiness. Those have amply desisted by mind have a vast accumulation of dharma. Dharma and adharma are of prior appearance in the mind [i.e., dharma and adharma first arise in the mind and then manifest in the form of action]. There is no doubt [of this]. A human being is bound and also liberated by means of the mind. When [the mind is] controlled, Svarga shall manifest, and when released [i.e., left uncontrolled], Naraka is certain.”

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