mayy arpitātmanaḥ sabhya nirapekṣasya sarvataḥ |
mayātmanā sukhaṁ yat tat kutaḥ syād viṣayātmanām ||
(Śrīmad Bhāgavatam: 11.14.12)
“O noble one, how can those of mind upon objects of the senses have the happiness on account of me, the Self, which those of mind offered to me, who are indifferent to everything [else], have?”
tāvad rāgādayaḥ stenāḥ tāvat kārāgṛhaṁ gṛham |
tāvan moho’ṅghri-nigaḍo yāvat kṛṣṇa na te janāḥ ||
(Śrīmad Bhāgavatam: 10.14.36)
“For that long attachment (rāga) and so forth are thieves, for that long one’s house is a prison, and for that long affection is a foot-shackle—so long as people do not become yours, O Kṛṣṇa!”
taṁ satyam ānanda-nidhiṁ bhajeta
nānyatra sajjed yata ātma-pātaḥ ||
(Śrīmad Bhāgavatam: 2.1.39; cited in Bhakti Sandarbha: 26)
“One should worship him [i.e., Bhagavān],
The Reality,
The Reservoir of Bliss.
One should not be attached elsewhere
Because the downfall of the self occurs [as a result].”
naivodvije para duratyaya-vaitaraṇyās
tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ |
śoce tato vimukha-cetasa indriyārtha-
māyā-sukhāya bharam udvahato vimūḍhān ||
(Śrīmad Bhāgavatam: 7.9.43)
“Of mind absorbed in the great nectar
Of [songs sung by] the singers of your feats,
I am certainly not afraid,
O Supreme One,
Of the insurmountable Vaitaraṇī.
[Still,] I pity the fools,
Whose minds are averse to that [great nectar],
Bearing the burden [of worldly life]
For the sake of the illusory pleasure
Produced by objects of the senses.”
bhaktā bhagavato ye tu sakāmāḥ svecchayākhilān |
bhuñjānāḥ sukha-bhogāṁs te viśuddhā yānti tat-padam ||
vaikuṇṭhaṁ durlabhaṁ muktaiḥ sāndrānanda-cid-ātmakam |
niṣkāmā ye tu tad-bhaktā labhante sadya eva tat ||
(Bṛhad Bhāgavatāmṛta: 2.1.13–14)
“Those desirous (sakāma) bhaktas of Bhagavān, however, who remain pure [even] while partaking by their own wish of all pleasant objects of experience, [eventually] attain his abode. Bhaktas of his who are desireless (niṣkāma), however, quickly attain that [abode,] Vaikuṇtha, constituted of intense bliss and consciousness, [which is] difficult to attain [even] for muktas.”
kṛṣṇa-bhakti-sudhā-pānād deha-daihika-vismṛteḥ |
teṣāṁ bhautika-dehe’pi sac-cid-ānanda-rūpatā ||
(Bṛhad Bhāgavatāmṛta: 1.3.61)
“On account of non-remembrance of the body and the bodily as a result of drinking the nectar of bhakti to Kṛṣṇa, their having a form [constituted] of eternal being, consciousness, and bliss can come about even [when they are] in a body [made] of the [material] elements.”
yaḥ kenāpy atibhāgyena jāta-śraddho’sya sevane |
nātisakto na vairāgya-bhāg asyām adhikāry asau ||
(Bhakti-rasāmṛta-sindhu: 1.2.14)
“One who by some sort of great fortune is possessed of śraddhā in his [i.e., Śrī Kṛṣṇa’s] service and is neither excessively attached nor possessed of non-attachment is a bearer of eligibility (adhikārī) for this [i.e., for vaidhī-bhakti].”
kathā imās te kathitā mahīyasāṁ
vitāya lokeṣu yaśaḥ pareyuṣām |
vijñāna-vairāgya-vivakṣayā vibho
vaco-vibhūtīr na tu pāramārthyam ||
(Śrīmad Bhāgavatam: 12.3.14)
[Translation based on the ṭīkās of Śrīdhara Svāmī and Jīva Gosvāmī:] “[Śukadeva Gosvāmī to Parīkṣit Mahārāja:] O King, these narrations narrated [by me] for the purpose of [teaching] knowledge [i.e., knowledge of the insubstantiality of sense objects (viṣayāsāra-jñānam)] and [subsequent] non-attachment (vairāgyam), which extend the fame of departed great personages [i.e., prominent kings and so forth other than avatāras of Bhagavān] throughout the worlds, are splendors of speech and not, rather, ultimate truth.”
[Translation based on the ṭīkā of Viśvanātha Cakravartī:] “[Śukadeva Gosvāmī to Parīkṣit Mahārāja:] O King, these narrations narrated [by me] for the purpose of [teaching] knowledge [i.e., experience of Bhagavān] and [subsequent] non-attachment, which extend the fame of great personages who attained the Supreme throughout the worlds, are not splendors of speech, but rather, ultimate truth.”
dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate |
saṅgāt saṁjāyate kāmaḥ kāmāt krodho’bhijāyate ||
krodhād bhavati saṁmohaḥ saṁmohāt smṛti-vibhramaḥ |
smṛti-bhraṁśād buddhi-nāśo buddhi-nāśāt praṇaśyati ||
(Śrīmad Bhagavad-gītā: 2.62–63)
“For a person dwelling upon objects of the senses, attachment to them is engendered. Because of attachment, desire (kāma) is generated, and because of desire, anger is produced. Because of anger, delusion occurs, and because of delusion, failure of memory occurs. Because of failure of memory, loss of the intellect occurs, and because of loss of the intellect, one becomes ruined.”
prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhāv api |
vikārāṁś ca guṇāṁś caiva viddhi prakṛti-saṁbhavān ||
kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate |
puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate ||
puruṣaḥ prakṛti-stho hi bhuṅkte prakṛtijān guṇān |
kāraṇaṁ guṇa-saṅgo’sya sad-asad-yoni-janmasu ||
(Śrīmad Bhagavad-gītā: 13.19–21)
“Prakṛti and the puruṣa—for certain know both to be verily beginningless (anādi), and know the transformations (vikāras) and functions (guṇas) [thereof] to be born of prakṛti. Prakṛti is said to be the cause in regard to being the producer of effects and instruments. The puruṣa is said to be the cause in regard to being the experiencer of happinesses and sufferings. The puruṣa situated in prakṛti experiences the functions (guṇas) born of prakṛti amid births in high and low wombs, and his attachment to [these] functions (guṇas) is the cause [thereof].”
