yā dustyajā durmatibhir jīryato yā na jīryati |
tāṁ tṛṣṇāṁ duḥkha-nivahāṁ śarma-kāmo drutaṁ tyajet ||
(Śrīmad Bhāgavatam: 9.19.16)
“One who has an interest in well-being should swiftly shun that constant [alt., extreme, or, invariable] bearer of miseries—desire—which is difficult to shun for the ill-minded and which does not age as a result of aging.”
lokānugāpi sānyonyaṁ priyatātīta-laukikā |
madhurātyadbhutaiśvarya-laukikatva-vimiśritā ||
(Bṛhad Bhāgavatāmṛta: 2.5.84)
“Although following the [ways of] the world, that reciprocal fondness [of Bhagavān Śrī Kṛṣna and the Vraja-vāsīs] is beyond the worldly, sweet (madhurā), exceedingly astonishing, and specially mixed with worldliness and aiśvarya.”
mayoditeṣv avahitaḥ sva-dharmeṣu mad-āśrayaḥ |
varṇāśrama-kulācāram akāmātmā samācaret ||
anvīkṣeta viśuddhātmā dehināṁ viṣayātmanām |
guṇeṣu tattva-dhyānena sarvārambha-viparyayam ||
(Śrīmad Bhāgavatam: 11.10.1–2)
“[Bhagavān Śrī Kṛṣṇa to Uddhava:] Attentive to one’s dharmas as stated by me and desireless, one whose shelter is in me should observe the conduct of one’s varṇa, āśrama, and family. [Thus] Being of highly purified mind, one should repeatedly observe the reversal of all the endeavors based on thought of real existence in regard to qualities [in objects of the senses] of embodied beings whose minds are [fixed] upon objects of the senses.”
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam |
yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ ||
(Śrīmad Bhāgavatam: 11.5.32; cited in Hari-bhakti-vilāsa: 11.458; Laghu Bhāgavatāmṛta: 1.1.2; Tattva Sandarbha: 1; Caitanya-caritāmṛta: 1.3.52, 2.6.103, 2.11.100, 2.20.342, 3.20.10)
“Those of fine intellect verily worship with sacrifices consisting primarily of saṅkīrtana he whose name contains the syllables kṛṣ-ṇa [i.e., whose name is Śrī Kṛṣṇa Caitanya] (kṛṣṇa-varṇam), who is non-swarthy (akṛṣṇam) by virtue of his luster (tviṣā), and who is replete with the weapons and associates of his limbs and sub-limbs [i.e., ornaments and so forth].”
evaṁ pariṣvāṅga-karābhimarśa-
snigdhekṣaṇoddāma-vilāsa-hāsaiḥ |
reme rameśo vraja-sundarībhir
yathārbhakaḥ sva-pratibimba-vibhramaḥ ||
(Śrīmad Bhāgavatam: 10.33.17; cited in Prīti Sandarbha: 299)
“Thus, by embracing [them], touching [their] hands, affectionately glancing [at them], unrestrainedly playing [with them], and smiling [at them], the Lord of Ramā enjoyed with the beauties of Vraja like a boy frolicking with his own reflection.”
kuṭumbeṣu na sajjeta na pramādyet kuṭumby api |
vipaścin naśvaraṁ paśyed adṛṣṭam api dṛṣṭa-vat ||
putra-dārāpta-bandhūnāṁ saṅgamaḥ pāntha-saṅgamaḥ |
anu-dehaṁ viyanty ete svapno nidrānugo yathā ||
itthaṁ parimṛśan mukto gṛheṣv atithivad vasan |
na gṛhair anubadhyeta nirmamo nirahaṅkṛtaḥ ||
(Śrīmad Bhāgavatam: 11.17.52–54)
“Even a householder should not be attached to the household and should not be negligent. A wise person should see even the unseen, like the seen, to be transitory. The meeting of sons, wife, relatives, and friends is [just like] a meeting of wayfarers. They [i.e., sons and so forth] vanish after the body [dies] just as a dream does following sleep. Deliberating in this way and dwelling in houses like a guest, a detached person free from possessiveness and egotism will not become bound by houses.”
naikātmatāṁ me spṛhayanti kecin
mat-pāda-sevābhiratā mad-īhāḥ |
ye’nyonyato bhāgavatāḥ prasajya
sabhājayante mama pauruṣāṇi ||
(Śrīmad Bhāgavatam: 3.25.34; cited in Hari-bhakti-vilāsa: 10.440; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.43 ; Bhakti-rasāmṛta-sindhu: 1.2.27; Bhakti Sandarbha: 340; Prīti Sandarbha: 21, 51, 73)
“Some bhāgavatas, who are deeply engaged in service to my feet, whose actions are for me, and who devoutly honor my feats, do not covet oneness with me.”
Vṛtrāsura-stuti
Six verses illustrating the nature of pure prīti for Bhagavān spoken by Vṛtrāsura.
Excerpted from Śrīmad Bhāgavatam 6.11.22–27.
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.”
tathāpi saṅgaḥ parivarjanīyo
guṇeṣu māyā-raciteṣu tāvat |
mad-bhakti-yogena dṛḍhena yāvad
rajo nirasyeta manaḥ-kaṣāyaḥ ||
yathāmayo’sādhu cikitsito nṛṇāṁ
punaḥ punaḥ santudati prarohan |
evaṁ mano’pakva-kaṣāya-karma
kuyoginaṁ vidhyati sarva-saṅgam ||
kuyogino ye vihitāntarāyair
manuṣya-bhūtais tridaśopasṛṣṭaiḥ |
te prāktanābhyāsa-balena bhūyo
yuñjanti yogaṁ na tu karma-tantram ||
(Śrīmad Bhāgavatam: 11.28.27–28)
“[Bhagavān Śrī Kṛṣṇa:] Nevertheless [i.e., even though brahman is not influenced by the guṇas or the ahaṅkāra], association with the guṇas [i.e., objects of the senses] fabricated by māyā is to be avoided so long as the impurity in the mind—passion (rajas)—is not removed by means of steadfast bhakti-yoga to me. As an improperly treated disease of people again and again crops up and causes trouble, so a mind with unburnt [i.e., undestroyed] impurities and actions that retains attachment to everything thwarts an immature yogī. One who remains an immature yogī [thwarted] because of ordained obstacles existent in the form of human beings sent by the devas, again [i.e., in another birth] by the strength of previous practice engages in yoga, and not rather, in a multitude of karma.”
