Gītā-bhūṣaṇa-ṭīkā

prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhāv api

prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhāv api |
vikārāṁś ca guṇāṁś caiva viddhi prakṛti-saṁbhavān ||
kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate |
puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate ||
puruṣaḥ prakṛti-stho hi bhuṅkte prakṛtijān guṇān |
kāraṇaṁ guṇa-saṅgo’sya sad-asad-yoni-janmasu ||
(Śrīmad Bhagavad-gītā: 13.19–21)

“Prakṛti and the puruṣa—for certain know both to be verily beginningless (anādi), and know the transformations (vikāras) and functions (guṇas) [thereof] to be born of prakṛti. Prakṛti is said to be the cause in regard to being the producer of effects and instruments. The puruṣa is said to be the cause in regard to being the experiencer of happinesses and sufferings. The puruṣa situated in prakṛti experiences the functions (guṇas) born of prakṛti amid births in high and low wombs, and his attachment to [these] functions (guṇas) is the cause [thereof].”

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asmin karmādhikāriṇi manuṣya-loke dvivdhau bhūta-sargau

asmin karmādhikāriṇi manuṣya-loke dvivdhau bhūta-sargau manuṣya-sṛṣṭī bhavataḥ | yadāyaṁ manuṣya-loke śāstrāt svābhāvikau rāga-dveṣau vinirdhūya śāstrīyārthānuṣṭhāyī tadā daivaḥ | yadā śāstram utsṛjya svābhāvika-rāga-dveṣādhīno’śāstrīyān dharmān ācarati, tadā tv āsuraḥ |
(Gītā-bhūṣaṇa-ṭīkā on Śrīmad Bhagavad-gītā: 16.6)

“In this world of human beings governed by karma, the elementary nature of emanated human beings is twofold. When in the world of human beings one on account of the śāstra shakes off the attachment (rāga) and aversion (dveṣa) belonging to one’s acquired disposition (svabhāva), and acts in accord with the aim of the śāstra, then one is daiva [i.e., of godly nature]. When one is controlled by the attachment (rāga) and aversion (dveṣa) belonging to one’s acquired disposition (svabhāva), rejects the śāstra, and observes practices that are non-śāstric [i.e., contrary to the teaching of the śāstra], then one is āsura [i.e., of ungodly nature].”

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indriyasyendriyasyārthe rāga-dveṣau vyavasthitau

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.”

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sarveṣām anukūla-vedanīyaṁ sukham

sarveṣām anukūla-vedanīyaṁ sukham | pratikūla-vedanīyaṁ duḥkham |
(Tarka-saṅgraha: 55–56)

“That which is perceptible as favorable by all is [called] happiness (sukham). That which is perceptible as unfavorable [by all] is [called] suffering (duḥkha).”

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mahābhūtāny ahaṅkāro buddhir avyaktam eva ca |

mahābhūtāny ahaṁkāro buddhir avyaktam eva ca |
indriyāṇi daśaikaṁ ca pañca cendriya-gocarāḥ ||
icchā dveṣaḥ sukhaṁ duḥkhaṁ saṁghātaś cetanā dhṛtiḥ |
etat kṣetraṁ samāsena sa-vikāram udāhṛtam ||
(Śrīmad Bhagavad-gītā: 13.5-6)

“The [five] gross elements (mahābhūtas), the ego (ahaṅkāra), the intellect (buddhi), the unmanifested [i.e., prakṛti], the ten senses and the one [additional one], the five objects of the senses, desire, aversion, happiness, suffering, the aggregate [i.e., the body], consciousness, and resolution—this in sum is said to be the field (kṣetra) along with its transformations.”

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kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ

kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ |
mahāśano mahā-pāpmā viddhy enam iha vairiṇam ||
(Śrīmad Bhagavad-gītā: 3.37)

“[In response to the question, ‘What causes a person to commit sin even against one’s will?’ Bhagavān Śrī Kṛṣṇa says:] It is kāma, of raja-guṇa in origin, voracious, and greatly harmful, and it is [kāma’s transformation upon obstruction] anger. Know this [i.e., kāma] to be the enemy here [i.e., on the path to mokṣa].”

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man-manā bhava mad-bhakto mad-yājī māṁ namaskuru

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru |
mām evaiṣyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ ||
(Śrīmad Bhagavad-gītā: 9.34)

“Be of mind fixed on me, [be] my bhakta, [be] my worshipper. Offer obeisance to me. Certainly you will come to me, having engaged your self [i.e., the body and mind] in this way as one sheltered in me.”

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yato yato niścarati manaś cañcalam asthiram

yato yato niścarati manaś cañcalam asthiram |
tatas tato niyamyaitad ātmany eva vaśaṁ nayet ||
(Śrīmad Bhagavad-gītā: 6.26)

“Restraining [i.e., withdrawing] the restless, unsteady mind from wherever it wanders, one should bring it under control within the self.”

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