Bhāvārtha-dīpikā

kiṁ varṇaye tava vibho yad-udīrito’suḥ

kiṁ varṇaye tava vibho yad-udīrito’suḥ
saṁspandate tam anu vāṅ-mana-indriyāṇi |
spandanti vai tanu-bhṛtām aja-śarvayoś ca
svasyāpy athāpi bhajatām asi bhāva-bandhuḥ ||
(Śrīmad Bhāgavatam: 12.8.40)

“O Pre-eminent One, how do I praise you indeed by whom the life air is impelled and functions, and following that, the speech, minds, and senses function for the embodied, for Aja and Śarva [i.e., Brahmā and Śiva], and for myself as well? Still, you are the Friend out of love (Bhāva-bandhu) of [your] worshipers.”

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tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ

tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ
śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ |
tāvan mamety asad-avagraha ārti-mūlaṁ
yāvan na te’ṅghrim abhayaṁ pravṛṇīta lokaḥ ||
(Śrīmad Bhāgavatam: 3.9.6)

“So fear, grief, longing, humiliation, and immense greed on account of wealth, the body, and companions, and so the false [alt., wicked] temperament of ‘mine’—the root of distress—remain as long as a person does not embrace your fearless feet.”

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tan naḥ prabho tvaṁ kukalevarārpitāṁ

tan naḥ prabho tvaṁ kukalevarārpitāṁ
tvan-māyayāhaṁ-mamatām adhokṣaja |
bhindyāma yenāśu vayaṁ sudurbhidāṁ
vidhehi yogaṁ tvayi naḥ svabhāvam iti ||
(Śrīmad Bhāgavatam: 5.19.15)

“Therefore, O Prabhu! O Adhokṣaja! May you please grant us yoga with you, that is, a natural disposition [towards you], whereby we can quickly cut away this most difficult to sever sense of ‘I’ and ‘mine’ [i.e., identification and affectionate possessiveness] invested in the repulsive [material] body because of your māyā.”

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yad yujyate’su-vasu-karma-mano-vacobhir

yad yujyate’su-vasu-karma-mano-vacobhir
dehātmajādiṣu nṛbhis tad asat pṛthaktvāt |
tair eva sad bhavati yat kriyate’pṛthaktvāt
sarvasya tad bhavati mūla-niṣecanaṁ yat ||
(Śrīmad Bhāgavatam: 8.9.29; cited in Bhakti Sandarbha: 134)

“That which is done with the prāṇas, wealth, actions, mind, and speech by human beings for the sake of the body, children, and so forth is asat because of separateness. That which is done with those very same things [for the sake of Īśvara] is sat because of non-separateness, just as watering a root [of a tree] becomes that [i.e., nourishing] of the entirety [i.e., of the tree].”

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saṅkalpa-jaṁ manoratham

saṅkalpa-jaṁ manoratham |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 4.9.27)

“That which is produced from a resolve (saṅkalpa)” refers to a desire [lit., “that which is a chariot of the mind,” i.e., that which leads the mind as a chariot leads a passenger].”

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yasyāsti bhaktir bhagavaty akiñcanā

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ |
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ ||
(Śrīmad Bhāgavatam: 5.18.12; cited in Hari-bhakti-vilāsa: 10.561; Bhakti-rasāmṛta-sindhu: 1.1.29; Bhakti Sandarbha: 109; Caitanya-caritāmṛta: 1.8.58, 2.22.76)

“[Prahlāda Mahārāja to Bhagavān Nṛsiṁha:] The suras along with all qualities reside in full within one who has unconditional bhakti to Bhagavān. How could a non-bhakta of Hari running outwards after the asat as a result of desire have the qualities of the mahats?”

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yasmin yato yarhi yena ca yasya yasmād

yasmin yato yarhi yena ca yasya yasmād
yasmai yathā yad uta yas tv aparaḥ paro vā |
bhāvaḥ karoti vikaroti pṛthak svabhāvaḥ
sañcoditas tad akhilaṁ bhavataḥ svarūpam ||
(Śrīmad Bhāgavatam: 7.9.20; cited in the Amṛta-ṭīkā to Hari-nāmāmṛta-vyākaraṇa: Kāraka-prakaraṇa, Maṅgalācaraṇa)

“That in which, because of which, at which [time], by which, of which, from which, for which, with which [manner], and even which a latter or former entity of distinct nature [from you] who is impelled [by you] creates or transforms is all your nature.”

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ataḥ kavir nāmasu yāvadarthaḥ

ataḥ kavir nāmasu yāvadarthaḥ
syād apramatto vyavasāya-buddhiḥ |
siddhe’nyathārthe na yateta tatra
pariśramaṁ tatra samīkṣamāṇaḥ ||
(Śrīmad Bhāgavatam: 2.2.3)

“Therefore, a wise person should accept articles [only] as necessary, being non-neglectful and of resolute mind. Should one’s object be attained otherwise [i.e., should what is necessary for one’s sustenance come of its own accord], then one should not endeavor for it, seeing clearly the labor therein [i.e., seeing the unfavorable consequences of unnecessarily endeavoring for what one already has attained].”

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