ayaṁ svasty-ayanaḥ panthā dvijāter gṛha-medhinaḥ |
yac chraddhayāpta-vittena śuklenejyeta pūruṣaḥ ||
(Śrīmad Bhāgavatam: 10.84.37)
“This path whereby the Puruṣa [i.e., Śrī Bhagavān] shall be worshiped with śraddhā by means of purely obtained wealth is auspicious for a twice-born householder.”
ayaṁ svasty-ayanaḥ panthā dvijāter gṛha-medhinaḥ Read on →
āsevitaṁ varṣa-pūgān ṣaḍ-vargaṁ viṣayeṣu saḥ |
kṣaṇena mumuce nīḍaṁ jāta-pakṣa iva dvijaḥ ||
(Śrīmad Bhāgavatam: 9.19.24)
“In a moment he abandoned the ṣaḍ-varga [i.e., the six senses] that had been fully engaged in objects of the senses for many years just like a bird with [newly] grown wings [abandons] a nest.”
āsevitaṁ varṣa-pūgān ṣaḍ-vargaṁ viṣayeṣu saḥ Read on →
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.”
pūrṇaṁ varṣa-sahasraṁ me viṣayān sevato’sakṛt Read on →
sei veṣa kaila ebe vṛndāvana giyā |
kṛṣṇa-niṣevaṇa kari nibhṛte vasiyā ||
(Śrī Caitanya-caritāmṛta: 2.3.9)
“I have accepted that garb [i.e., the garb of a sannyāsī]. Now, going to Vṛndāvana, I shall perform worship of Kṛṣṇa, sitting in seclusion.”
sei veṣa kaila ebe vṛndāvana giyā Read on →
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.”
kuṭumbeṣu na sajjeta na pramādyet kuṭumby api Read on →
parigraho hi duḥkhāya yad yat priyatamaṁ nṛṇām |
anantaṁ sukham āpnoti tad vidvān yas tv akiñcanaḥ ||
sāmiṣaṁ kuraraṁ jaghnur balino’nye nirāmiṣāḥ |
tadāmiṣaṁ parityajya sa sukhaṁ samavindata ||
(Śrīmad Bhāgavatam: 11.9.1–2)
“Acceptance (parigraha) of whatever is most dear to human beings leads to suffering. One who understands this and is without anything (akiñcana) [i.e., possessionless], however, attains boundless peace. [When] An osprey with a piece of meat was attacked by other powerful ones without meat, then he gave up the meat and attained peace in full.”
parigraho hi duḥkhāya yad yat priyatamaṁ nṛṇām Read on →
brahmacaryaṁ samāpya gṛhī bhavet, gṛhī bhūtvā vanī bhavet, vanī bhūtvā pravrajet, yadi vetarathā brahmacaryād eva pravrajet gṛhād vā vanād vā | atha punar avratī vā vratī snātako vāsnātako votsannāgnir anagniko vā, yad ahar eva virajyet tad ahar eva pravrajet |
(Jābāla Upaniṣad: 4; cited in Govinda-bhāṣya on Vedānta-sūtra 3.4.49)
“After completing brahmacarya, one may become a householder. After having become a householder, one may become a vanaprastha. After having become a vanaprastha, one may roam [i.e., become a sannyāsī], yet after brahmacarya itself one may roam, or after household life, or after vanaprastha. Furthermore, be one a non-student or student [i.e., one who has never gone to school to be trained in brahmacarya or one who is presently in school observing brahmacarya], be one a graduate or a non-graduate [i.e., a graduate of brahmacarya or not], and be one of extinguished fire or no fire [i.e., be one someone who has ceased to maintain the sacred fire sustained in homes by couples after marriage because one’s wife has expired or one has left one’s wife, or be one someone who has never married and thus never maintained the sacred fire], on the very day one may [i.e., should happen to] become detached, on that very day one may roam [i.e., one should leave and take sannyāsa].”
brahmacaryaṁ samāpya gṛhī bhavet Read on →
paribhramasi kiṁ mudhā kvacana citta viśrāmyatāṁ
svayaṁ bhavati yad yathā bhavati tat tathā nānyathā |
atītam ananusmarann api ca bhāvy asaṅkalpayann
atarkita-samāgamān anubhavāmi bhogān aham ||
(Vairāgya-śatakam: 62)
“Why do you wander about in vain?
O Mind!
Rest somewhere.
Whatever happens of its own accord
Happens howsoever
And not otherwise.
[So,] Not repeatedly recalling the past,
And not planning in regard to the future,
I experience unconsidered, approaching objects.
paribhramasi kiṁ mudhā kvacana citta viśrāmyatāṁ Read on →
yathā yathā ca paryeti loka-tantram asāravat |
tathā tathā virāgo’tra jāyate nātra saṁśayaḥ ||
evaṁ vyavasite loke bahu-doṣe yudhiṣṭhira |
ātma-mokṣa-nimittaṁ vai yateta matimān naraḥ ||
(Mahābhārata: 12.168.4–5)
“[Bhīṣmadeva:] As much as one reflects on the insubstantiality of the course [alt., nature, or, wealth, or, happiness] of the world, so much so detachment from it arises. There is no doubt about this. When the world is in this way determined to possess many defects, O Yudhiṣṭhira, an intelligent person shall seek a means of liberating oneself [from it].”
yathā yathā ca paryeti loka-tantram asāravat Read on →
viṣaya-vairāgye’pi gūḍhaṁ saṁskāravanto’pi sambhavanti |
(Bhakti Sandarbha: 187)
“Even in the midst of detachment from the sense objects, also possessing invisible [i.e., latent] saṁskāras [for varieties of sensual experience] is possible [for a mahānta, i.e., one who has attained success on the path of bhakti].”
viṣaya-vairāgye’pi gūḍhaṁ saṁskāravanto’pi sambhavanti Read on →
