mādhavomādhavāv īśau sarva-siddhi-vidhāyinau |
vande parasparātmānau paraspara-nati-priyau ||
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: Maṅgalācaraṇa, 3)
“I offer obeisance unto the two lords
Mādhava and Umādhava [i.e., Śiva, the husband of Umā],
Who are bestowers of all attainments (siddhis),
The hearts of one another,
And fond of bowing to one another.”
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].”
santo’napekṣā mac-cittāḥ praśāntāḥ sama-darśinaḥ
nirmamā nirahaṅkārā nirdvandvā niṣparigrahāḥ ||
(Śrīmad Bhāgavatam: 11.26.27; cited in Hari-bhakti-vilāsa: 10.65; Bhakti Sandarbha: 247)
“Those who are disinterested, of mind fixed on me, completely peaceful, equal seers, free from attachment, free from egotism, free from duality, and free from acquisition are the sat.”
tato duḥsaṅgam utsṛjya satsu sajjeta buddhimān |
santa evāsya chhindanti mano-vyāsaṅgam uktibhiḥ ||
(Śrīmad Bhāgavatam: 11.26.26; cited in Hari-bhakti-vilāsa: 10.318; Caitanya-caritāmṛta: 1.1.59)
“[Śrī Kṛṣṇa to Uddhava:] Thus, an intelligent person should leave bad association and associate with the sat. Only the sat cut away the undue attachment of one’s mind with their words.”
satyāśiṣo hi bhagavaṁs tava pāda-padmam
āśīs tathānubhajataḥ puruṣārtha-mūrteḥ |
apy evam arya bhagavān paripāti dīnān
vāśreva vatsakam anugraha-kātaro’smān ||
(Śrīmad Bhāgavatam: 4.9.17; cited in Prīti Sandarbha: 6)
“[Dhruva Mahārāja:] O Bhagavān! For those who in this [aforementioned] manner continuously worship [you], the lotus feet of you who are the embodiment of the ultimate goal (puruṣārtha-mūrti) are certainly the true blessing in comparison to [all other] blessings. Although this is so, O Master, O Bhagavān, you protect us, who are lowly, like a cow anxious to nurture a new-born calf.”
yato na kaścit kva ca kutracid vā
dīnaḥ svam ātmānam alaṁ samarthaḥ |
vimocituṁ kāma-dṛśāṁ vihāra-
krīḍā-mṛgo yan-nigaḍo visargaḥ ||
tato vidūrāt parihṛtya daityā
daityeṣu saṅgaṁ viṣayātmakeṣu |
upeta nārāyaṇam ādi-devaṁ
sa mukta-saṅgair iṣito’pavargaḥ ||
(Śrīmad Bhāgavatam: 7.6.17–18; cited in Prīti Sandarbha: 5)
[Translated according to the Bhāvārtha-dīpikā:] “Exceedingly lowly and a toy-animal for the play of women (kāmadṛśāṁ), because of whom the fetter of progeny comes about, no one anywhere at any time is able to fully liberate one’s own self [from family life]. Therefore, O Daityas, from afar completely forsake association (saṅga) with [alt., attachment to] the Daityas, whose minds are [fixed] on objects of the senses, and approach Nārāyaṇa, the Original Deva. He is the final beatitude (apavarga) [alt., liberation] desired by those who are freed from attachment.”
jñātvājñātvātha ye vai māṁ yāvān yaś cāsmi yādṛśaḥ |
bhajanty ananya-bhāvena te me bhakta-tamā matāḥ ||
(Śrīmad Bhāgavatam: 11.11.33; cited in Hari-bhakti-vilāsa: 10.24; Bhakti Sandarbha: 201, 312)
“Having understood, or not having understood, me as far as I am, for who I am, and of what nature I am, those who worship me with a one-pointed (ananya) bhāva are considered by me the best of bhaktas.”
arthendriyārthābhidhyānaṁ sarvārthāpahnavo nṛṇām |
bhraṁśito jñāna-vijñānād yenāviśati mukhyatām ||
na kuryāt karhicit saṅgaṁ tamas tīvraṁ titīriṣuḥ |
dharmārtha-kāma-mokṣāṇāṁ yad atyanta-vighātakam ||
tatrāpi mokṣa evārtha ātyantikatayeṣyate |
vijñāyātmatayā dhīraḥ saṁsārāt parimucyate |
traivargyo’rtho yato nityaṁ kṛtānta-bhaya-saṁyutaḥ ||
(Śrīmad Bhāgatavatam: 4.22.33–35; cited in Prīti Sandarbha: 1)
“For human beings, continuous thought [alt., coveting] of wealth and objects of the senses, because of which one becomes diverted from [one’s] knowledge [of śāstra] and realization [of śāstra’s object] and enters primitivity [i.e., inanimate life forms], is destructive of all arthas [i.e., detrimental to the attainment of all the puruṣārthas]. One who desires to cross over the fearsome darkness [i.e., saṁsāra] should never foster attachment (saṅga) to that which is perpetually [alt., exceedingly] destructive of dharma, artha, kāma, and mokṣa. Even therein [i.e., among the four puruṣārthas], mokṣa alone is regarded as being the ultimate artha, since an artha belonging to the tri-varga [i.e., the three puruṣārthas of dharma, artha, and kāma] is forever fraught with fear of death [alt., time, i.e., is perpetually subject to inevitable loss and thus incapable of ever producing true fulfillment].”
nātaḥ parataro loke puṁsaḥ svārtha-vyatikramaḥ |
yad-adhy anyasya preyastvam ātmanaḥ sva-vyatikramāt ||
(Śrīmad Bhāgatavatam: 4.22.32)
“There is no neglect of one’s own interest in this world greater than one’s own neglect of the self (ātmā) [i.e., of one’s true nature as an eternal spiritual entity distinct from the gross and subtle bodies], [the self solely] for the sake of which there is dearness of another [i.e., of any other thing, person, etc., e.g., one’s body gross and subtle bodies, family, wealth, etc.].”
ayaṁ hi sarva-kalpānāṁ sadhrīcīno mato mama |
mad-bhāvaḥ sarva-bhūteṣu mano-vāk-kāya-vṛttibhiḥ ||
(Śrīmad Bhāgavatam: 11.29.19; cited in Bhakti Sandarbha: 332)
“[Śrī Kṛṣṇa to Uddhava:] Indeed, this thought of me in all beings [performed] with the functions of the mind, speech, and body is considered by me to be the proper one among all processes.”
