मतिर्न कृष्णे परत: स्वतो वा
मिथोऽभिपद्येत गृहव्रतानाम् ।
अदान्तगोभिर्विशतां तमिस्रं
पुन: पुनश्चर्वितचर्वणानाम् ॥
न ते विदु: स्वार्थगतिं हि विष्णुं
दुराशया ये बहिरर्थमानिन: ।
अन्धा यथान्धैरुपनीयमाना-
स्तेऽपीशतन्त्र्यामुरुदाम्नि बद्धा: ॥
नैषां मतिस्तावदुरुक्रमाङ्घ्रिं
स्पृशत्यनर्थापगमो यदर्थ: ।
महीयसां पादरजोऽभिषेकं
निष्किञ्चनानां न वृणीत यावत् ॥
matir na kṛṣṇe parataḥ svato vā
mitho’bhipadyeta gṛha-vratānām |
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām ||
na te viduḥ svārtha-gatiṁ hi viṣṇuṁ
durāśayā ye bahir-artha-māninaḥ |
andhā yathāndhair upanīyamānās
te’pīśa-tantryām uru-dāmni baddhāḥ ||
naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ |
mahīyasāṁ pāda-rajo-’bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat ||
(Śrīmad Bhāgavatam: 7.5.30–32)
[Prahlāda Mahārāja to Hiraṇyakaśipu:] “The mind of those intent upon household life—who have entered darkness [i.e., saṁsāra] because of uncontrolled senses and are [thus] again and again chewing the chewed—cannot approach Kṛṣṇa on account of another [e.g., a guru], on its own, or on account of both [i.e., another and its own self]. They who are of depraved mind and consider the external [to be] the goal do not understand Viṣṇu, one’s own [true] goal and refuge. Like the blind being lead by the blind [who ultimately fall into a ditch], they are verily bound by the strong rope of Īśa’s cord [i.e., the statements in the Vedas that discuss kāmya-karma]. Their mind, the necessity of which is withdrawal from anartha [i.e., saṁsāra, or, obstacles to realization of Bhagavān], does not touch the feet of he of great stride [i.e., Bhagavān, he by whose touch all anarthas are ultimately dispelled] so long as it shall not adore bathing in the foot-dust of great souls who are possessionless [i.e., persons free from identification with, and possession of, the worldly, and imbued with pure bhakti to Bhagavān].”