Viveka – Page 2 – Anuśīlana.in

bhavāpavargo bhramato yadā bhavej

bhavāpavargo bhramato yadā bhavej
janasya tarhy acyuta sat-samāgamaḥ |
sat-saṅgamo yarhi tadaiva sad-gatau
parāvareśe tvayi jāyate matiḥ ||
(Śrīmad Bhāgavatam: 10.51.53; cited in Hari-bhakti-vilāsa: 10.256; Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.7.14; Bhakti Sandarbha: 179; Caitanya-caritāmṛta: 2.22.46, 84)

“When the cessation of worldly existence shall come about for a a wandering person, then, O Acyuta, association with the sat shall come about, and when association with the sat shall come about, only then does inclination manifest towards you, [who are] the Shelter of the sat [alt., whose shelter is the sat] and the Master of the higher and the lower.’”

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dṛṣṭaṁ śrutam asad buddhvā nānudhyāyen na saṁviśet

dṛṣṭaṁ śrutam asad buddhvā nānudhyāyen na saṁviśet |
saṁsṛtiṁ cātma-nāśaṁ ca tatra vidvān sa ātma-dṛk ||
(Śrīmad Bhāgavatam: 9.19.20)

“Having understood the seen and the heard to be asat, one who shall not meditate repeatedly [on] and shall not enjoy [them], knowing that saṁsāra and loss of the self ensue from them, is a seer of the Ātmā.”

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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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Bhārata Sāvitrī

Bhārata Sāvitrī

Śrī Vedavyāsa’s final message to humanity in Mahābhārata.

Excerpted from the Svargārohana Parva, 5.47–51.

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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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gatānugatiko lokaḥ kuṭṭanīm upadeśinīm

gatānugatiko lokaḥ kuṭṭanīm upadeśinīm |
pramāṇayati no dharme yathā goghnam api dvijam ||
(Hitopadeśa: Mitra-lābha, 10)

“People, who are imitative [lit., ‘goers after that which has gone,’ i.e., just followers of what those before them have done], do not accept an advising procuress [i.e., a procuress who gives good advice] as a source of knowledge in regard to dharma as they do even a cow-killing twice-born [i.e., a highly sinful brāhmaṇa who severely transgresses the dharma or behaves in a way that clearly demonstrates he is ignorant of it].”

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dhī-dhṛti-smṛti-vibhraṁśaḥ samprāptiḥ kāla-karmaṇām

dhī-dhṛti-smṛti-vibhraṁśaḥ samprāptiḥ kāla-karmaṇām |
asātmyārthāgamaś ceti jñātavyā duḥkha-hetavaḥ ||
(Caraka-saṁhita: 4.1.98)

“Divergence of the intellect, will, or memory [i.e., prajñāparādhas], the onset of a time period [e.g., a season], karma [i.e., the results of one‘s past actions], and contact with unwholesome objects of the senses are to be known as causes of suffering.”

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śrī-kṛṣṇātivaśīkāra-cuñcor jiṣṇu-śiromaṇeḥ

śrī-kṛṣṇātivaśīkāra-cuñcor jiṣṇu-śiromaṇeḥ |
premṇā hāsa ivāyaṁ śrī-rāsaḥ śrīr api nāpa yam ||
śāstra-buddhi-vivekādyair api durgamam īkṣyate |
gopīnāṁ rasa-vartmedaṁ tāsām anugatīr vinā ||
(Excerpt from the Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 10.33.39)

“This Śrī Rāsa [i.e., this beautiful Rāsa-līlā], which even Śrī [i.e., Lakṣmī] did not attain, is like a smile with prema of the crest-jewel of conquerors renowned for greatly captivating Śrī Kṛṣṇa. This path of the gopīs’ rasa is seen to be difficult to comprehend even with [knowledge of] śāstra, intelligence, discernment, and so forth without anugati of [i.e., following] them [i.e., the gopīs].”

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