Sārārtha-varṣiṇī-ṭīkā

samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ

samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ |
śītoṣṇa-sukha-duḥkheṣu samaḥ saṅga-vivarjitaḥ ||
tulya-nindā-stutir maunī santuṣṭo yena kenacit |
aniketaḥ sthira-matir bhaktimān me priyo naraḥ ||
(Śrīmad Bhagavad-gītā: 12.18–19)

“A person possessed of bhakti [who is] equal towards an enemy and a friend and honor and dishonor, equal towards cold and heat, happiness and suffering, free from attachment, equal towards defamation and praise, silent, satisfied with whatever comes, non-attached to house, and of steady mind is dear to me.”

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yasmān nodvijate loko lokān nodvijate ca yaḥ

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.”

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adveṣṭā sarva-bhūtānāṁ maitraḥ karuṇa eva ca

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.”

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na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ

na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ |
na karma-phala-saṁyogaṁ svabhāvas tu pravartate ||
(Śrīmad Bhagavad-gītā: 5.14)

“The Lord creates neither the doership, nor the actions, nor the connection with the results of actions of a person. Rather, the disposition (svabhāva) [of a person] prompts [these].”

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dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate

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.”

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brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati

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.”

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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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prādhānyena vyapadeśā bhavanti

prādhānyena vyapadeśā bhavanti |
(Unknown source; cited in the Sārārtha-darśinī-ṭīkā on Śrīmad Bhagavad-gītā)

“Statements occur on the basis of prominence [i.e., they can be based on a prominent aspect of what they describe and not necessarily on something that is literally true in every sense about their object].”

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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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