āsevitaṁ varṣa-pūgān ṣaḍ-vargaṁ viṣayeṣu saḥ |
kṣaṇena mumuce nīḍaṁ jāta-pakṣa iva dvijaḥ ||
(Śrīmad Bhāgavatam: 9.19.24)
“In a moment he abandoned the ṣaḍ-varga [i.e., the six senses] that had been fully engaged in objects of the senses for many years just like a bird with [newly] grown wings [abandons] a nest.”
āsevitaṁ varṣa-pūgān ṣaḍ-vargaṁ viṣayeṣu saḥ Read on →
mātrā svasrā duhitrā vā nāviviktāsano bhavet |
balavān indriya-grāmo vidvāṁsam api karṣati ||
(Śrīmad Bhāgavatam: 9.19.17)
“One should not have a seat that is unseparated from [even] one’s mother, sister, or daughter. The powerful multitude of senses pulls upon even a knowledgable person.”
mātrā svasrā duhitrā vā nāviviktāsano bhavet Read on →
indriyasyendriyasyārthe rāga-dveṣau vyavasthitau |
tayor na vaśam āgacchet tau hy asya paripanthinau ||
(Śrīmad Bhagavad-gītā: 3.34)
“Attraction (rāga) and aversion (dveṣa) to an object of each sense is firmly established [i.e., bound to occur]. One should not come under the control of these since they are one’s obstructions.”
indriyasyendriyasyārthe rāga-dveṣau vyavasthitau Read on →
na yāvad etāṁ tanu-bhṛn narendra
vidhūya māyāṁ vayunodayena |
vimukta-saṅgo jita-ṣaṭ-sapatno
vedātma-tattvaṁ bhramatīha tāvat ||
na yāvad etan mana ātma-liṅgaṁ
saṁsāra-tāpāvapanaṁ janasya |
yac choka-mohāmaya-rāga-lobha-
vairānubandhaṁ mamatāṁ vidhatte ||
(Śrīmad Bhāgavatam: 5.11.15–16)
“[Rendered according to the Bhāvārtha-dīpikā:] O King, as long as the bearer of a body does not cast away this māyā, and, having become completely freed from attachment and victorious over the six co-wives [i.e., the six senses], understand the nature of the self (ātma-tattva) by means of the appearance of wisdom, so long he wanders here [i.e., in saṁsāra], and as long as one does not understand the mind, a guise of the self, to be the field of a person’s suffering in saṁsāra which bears a continuance of lamentation, delusion, disease, attraction, greed, and enmity, and produces my-ness [so long one wanders in saṁsāra].”
na yāvad etāṁ tanu-bhṛn narendra Read on →
athāpi nopasajjeta strīṣu straiṇeṣu cārtha-vit |
viṣayendriya-saṁyogān manaḥ kṣubhyati nānyathā ||
adṛṣṭād aśrutād bhāvān na bhāva upajāyate |
asamprayuñjataḥ prāṇān śāmyati stimitaṁ manaḥ ||
tasmāt saṅgo na kartavyaḥ strīṣu straiṇeṣu cendriyaiḥ |
viduṣāṁ cāpy avisrabdhaḥ ṣaḍ-vargaḥ kim u mādṛśām ||
(Śrīmad Bhāgavatam: 11.26.22–24)
“Even then [i.e., even though women are disgusting in so far as their bodies are made of flesh, blood, stool, urine, pus, and so forth], a sagacious person should not associate with women or those subjugated by women. The mind is disturbed by contact of the senses with [their] objects and not otherwise [i.e., the mind is not disturbed if such contact does not occur]. Feeling does not arise from unseen or unheard of objects. [Thus,] The mind of one who is non-engaged with the prāṇas [i.e., senses] is still and peaceful. Therefore, association is not to be done by means of the senses with women or those subjugated by women, since the ṣaḍ-varga [i.e., the six senses] even of the wise, much less of myself [i.e., of I who am undiscerning], are untrustworthy.”
athāpi nopasajjeta strīṣu straiṇeṣu cārtha-vit Read on →
prabhu kahe—vairāgī kare prakṛti sambhāṣaṇa |
dekhite nā pāri āmi tāhāra vadana ||
durvāra indriya kare viṣaya-grahaṇa |
dāravī prakṛti hare muner api mana ||
mātrā svasrā duhitrā vā nā viviktāsano bhavet |
balavān indriya-grāmo vidvāṁsam api karṣati ||
kṣudra jīva-saba markaṭa-vairāgya kariyā |
indriya carāñā bule prakṛti sambhāṣiyā ||
(Caitanya-caritāmṛta: 3.2.117–120; 119 is found in Śrīmad Bhāgavatam: 9.19.17 and Manu Smṛti: 2.215)
[Śrīman Mahāprabhu explains why he refuses to meet with Choṭa Hari Dāsa:] “Prabhu said, ‘A vairāgī [who] converses with prakṛti [i.e., a woman]—I cannot [even] look at his face. The difficult to subdue senses seize their objects, and [even] a wooden figure of prakṛti captivates the mind of even a sage. “One should not have a seat that is unseparated from [even] one’s mother, sister, or daughter [i.e., let alone other women]. The powerful multitude of senses pulls upon even a knowledgable person.” Base living beings engage in monkey vairāgya and go about grazing the senses [i.e., letting their senses roam and partake of the sense objects without restraint] and conversing with prakṛti.‘”
prabhu kahe—vairāgī kare prakṛti sambhāṣaṇa Read on →
na tatra mūḍhā gacchanti puruṣā viṣayātmakāḥ |
dambha-lobha-bhaya-droha-krodha-mohair abhidrutāḥ ||
nirmamā nirahaṅkārā nirdvandvāḥ saṁyatendriyāḥ |
dhyāna-yoga-ratāś caiva tatra gacchanti sādhavaḥ ||
(Padma Purāṇa: 2.95.16–18; cited in Prīti Sandarbha: 10)
“Foolish persons absorbed in objects of the senses and overpowered by deceit [alt., arrogance], greed, fear, enmity, anger, and delusion, do not reach there [i.e., the supreme abode of Viṣṇu]. Only sādhus free from possessiveness, free from egotism, free from duality, of controlled senses, and engaged in the practice of meditation (dhyāna-yoga) reach there.”
na tatra mūḍhā gacchanti puruṣā viṣayātmakāḥ Read on →
bādhyamāno’pi mad-bhakto viṣayair ajitendriyaḥ |
prāyaḥ pragalbhayā bhaktyā viṣayair nābhibhūyate ||
(Śrīmad Bhāgavatam: 11.14.18; cited in Hari-bhakti-vilāsa: 11.552; Bhakti Sandarbha: 115)
“Although obstructed [i.e., attracted] by objects of the senses (viṣayas), a bhakta of mine who has not [yet] conquered the senses is generally not overwhelmed by objects of the senses (viṣayas) by virtue of vigorous bhakti [i.e., by virtue of bhakti, which possesses the capability to overcome the influence of residual affinities (vāsanās) for varieties of sensory experience].”
bādhyamāno’pi mad-bhakto viṣayair ajitendriyaḥ Read on →
yadṛcchayopapannena santuṣṭo vartate sukham |
nāsantuṣṭas tribhir lokair ajitātmopasāditaiḥ ||
(Śrīmad Bhāgavatam: 8.19.24)
“[Vāmanadeva to Bali Mahārāja:] One who is satisfied with that which it attained of its own accord is happy. One who has not controlled oneself [i.e., one’s senses] is not satisfied even upon having attained the three worlds.”
mauna-vrata-śruta-tapo-’dhyayana-sva-dharma-
vyākhyā-raho-japa-samādhaya āpavargyāḥ |
prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ
vārtā bhavanty uta na vātra tu dāmbhikānām ||
(Śrīmad Bhāgavatam: 7.9.46; cited in Bhakti Sandarbha 168)
“O Puruṣa [i.e., O indwelling Regulator], the means to apavarga [i.e., mokṣa]—silence, rites, hearing [i.e. learning the Vedas], austerities, studying, [observing one’s] svadharma, explaining [i.e., teaching the Vedas to others], [residing in] solitude, japa, and samādhi [i.e., meditation]—generally here [i.e., in saṁsāra], however, become mere livelihoods of those of uncontrolled senses, and sometimes, however, not even that for the deceitful [since the fruitfulness of deceitfulness is uncertain].”
mauna-vrata-śruta-tapo-’dhyayana-sva-dharma Read on →
