yasmān nodvijate loko lokān nodvijate ca yaḥ |
harṣāmarṣa-bhayodvegair mukto yaḥ sa ca me priyaḥ ||
(Śrīmad Bhagavad-gītā: 12.15)
“One because of whom any person is not disturbed, who is not disturbed because of any person, and who is free from elation, jealousy, fear, and anxiety is dear to me.”
adveṣṭā sarva-bhūtānāṁ maitraḥ karuṇa eva ca |
nirmamo nirahaṅkāraḥ sama-duḥkha-sukhaḥ kṣamī ||
santuṣṭaḥ satataṁ yogī yatātmā dṛḍha-niścayaḥ |
mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ ||
(Śrīmad Bhagavad-gītā: 12.13–14)
“My bhakta—one who is non-inimical, friendly, and indeed compassionate towards all beings, free from possessiveness, free from egotism, equal towards suffering and happiness, forbearing, ever satisfied, a yogī, self-restrained, of firm conviction, and of mind and intellect offered to me—is dear to me.”
adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham |
vividhāś ca pṛthak-ceṣṭā daivaṁ caivātra pañcamam ||
śarīra-vāṅ-manobhir yat karma prārabhate naraḥ |
nyāyyaṁ vā viparītaṁ vā pañcaite tasya hetavaḥ ||
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ |
paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ ||
(Śrīmad Bhagavad-gītā: 18.14–6)
“(1) The locus [i.e,, the body], (2) the doer [i.e., the jīva], (3) the different types of instruments [i.e., the senses], (4) the various different functions [e.g., those of the prāṇas], and (5) herein the fifth, the Divine [i.e., the Inner Regulator (Antaryāmī), Paramātmā]—whatever action a person undertakes with the body, speech, or mind, be it right or wrong [i.e., dharmic or adharmic, śāstric or non-śāstric], its causes are these five. This being so, one who sees only oneself as the doer in this regard is ignorant because of having an unrefined understanding and does not [actually] see.”
dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate |
saṅgāt saṁjāyate kāmaḥ kāmāt krodho’bhijāyate ||
krodhād bhavati saṁmohaḥ saṁmohāt smṛti-vibhramaḥ |
smṛti-bhraṁśād buddhi-nāśo buddhi-nāśāt praṇaśyati ||
(Śrīmad Bhagavad-gītā: 2.62–63)
“For a person dwelling upon objects of the senses, attachment to them is engendered. Because of attachment, desire (kāma) is generated, and because of desire, anger is produced. Because of anger, delusion occurs, and because of delusion, failure of memory occurs. Because of failure of memory, loss of the intellect occurs, and because of loss of the intellect, one becomes ruined.”
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ |
tato māṁ tattvato jñātvā viśate tad-anantaram ||
(Śrīmad Bhagavad-gītā: 18.55)
“By bhakti, one knows me truly, as far as, and as to who, I am. Then, having known me truly, thereafter one enters [me].”
brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati |
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām ||
(Śrīmad Bhagavad-gītā: 18.54; cited in Prīti Sandarbha: 7; Caitanya-caritāmṛta: 2.8.65)
“Situated in Brahman and being of clear mind, one neither laments nor hankers. Equal to all beings, one attains supreme bhakti to me.”
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].”
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].”
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.”
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).”
