Sārārtha-darśinī-ṭīkā – Page 15

pūrṇaṁ varṣa-sahasraṁ me viṣayān sevato’sakṛt

pūrṇaṁ varṣa-sahasraṁ me viṣayān sevato’sakṛt |
tathāpi cānusavanaṁ tṛṣṇā teṣūpajāyate ||
tasmād etām ahaṁ tyaktvā brahmaṇy adhyāya mānasam |
nirdvandvo nirahaṅkāraś cariṣyāmi mṛgaiḥ saha ||
(Śrīmad Bhāgavatam: 9.19.18–19)

“[Mahārāja Yayāti to his wife Devayānī:] I have spent a full one thousand years enjoying objects of the senses continuously, and still desire for them arises constantly [i.e., it has not been extinguished in the least]. Therefore, giving that up and fixing my mind on Brahman, I shall roam with the deer free from duality and free from self-conceit.”

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mātrā svasrā duhitrā vā nāviviktāsano bhavet

mātrā svasrā duhitrā vā nāviviktāsano bhavet |
balavān indriya-grāmo vidvāṁsam api karṣati ||
(Śrīmad Bhāgavatam: 9.19.17)

“One should not have a seat that is unseparated from [even] one’s mother, sister, or daughter. The powerful multitude of senses pulls upon even a knowledgable person.”

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yā dustyajā durmatibhir jīryato yā na jīryati

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.”

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mayoditeṣv avahitaḥ sva-dharmeṣu mad-āśrayaḥ

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.”

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kuṭumbeṣu na sajjeta na pramādyet kuṭumby api

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.”

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naikātmatāṁ me spṛhayanti kecin

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.”

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Vṛtrāsura-stuti

Vṛtrāsura-stuti

Six verses illustrating the nature of pure prīti for Bhagavān spoken by Vṛtrāsura.

Excerpted from Śrīmad Bhāgavatam 6.11.22–27.

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tathāpi saṅgaḥ parivarjanīyo

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.”

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bhakty-astreṇa tyājayitvā viṣayān sva-mano yatiḥ

bhakty-astreṇa tyājayitvā viṣayān sva-mano yatiḥ |
dhvastāvidyo’vadhatte yaḥ kṛṣṇaṁ muktaḥ sa ucyate ||
bhakty-abhāvān mano-vṛttīr āśrayad vāsanāmayam |
avidyāṁ yasya puṣṇāti sa pumān baddha ucyate ||
(Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 5.11.17)

“An ascetic who with the weapon of bhakti removes viṣayas from his own mind and, having destroyed ignorance (avidyā), attends to [i.e., devotedly serves] Kṛṣṇa is called a mukta [i.e., one who is liberated from saṁsāra]. A person who nourishes his avidyā by taking shelter in functions (vṛttis) of the mind based on inclinations (vāsanās) as a result of a lack of bhakti is called baddha [i.e., bound in saṁsāra].”

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athāpi nopasajjeta strīṣu straiṇeṣu cārtha-vit

athāpi nopasajjeta strīṣu straiṇeṣu cārtha-vit |
viṣayendriya-saṁyogān manaḥ kṣubhyati nānyathā ||
adṛṣṭād aśrutād bhāvān na bhāva upajāyate |
asamprayuñjataḥ prāṇān śāmyati stimitaṁ manaḥ ||
tasmāt saṅgo na kartavyaḥ strīṣu straiṇeṣu cendriyaiḥ |
viduṣāṁ cāpy avisrabdhaḥ ṣaḍ-vargaḥ kim u mādṛśām ||
(Śrīmad Bhāgavatam: 11.26.22–24)

“Even then [i.e., even though women are disgusting in so far as their bodies are made of flesh, blood, stool, urine, pus, and so forth], a sagacious person should not associate with women or those subjugated by women. The mind is disturbed by contact of the senses with [their] objects and not otherwise [i.e., the mind is not disturbed if such contact does not occur]. Feeling does not arise from unseen or unheard of objects. [Thus,] The mind of one who is non-engaged with the prāṇas [i.e., senses] is still and peaceful. Therefore, association is not to be done by means of the senses with women or those subjugated by women, since the ṣaḍ-varga [i.e., the six senses] even of the wise, much less of myself [i.e., of I who am undiscerning], are untrustworthy.”

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