सतामयं सारभृतां निसर्गो
यदर्थवाणीश्रुतिचेतसामपि ।
प्रतिक्षणं नव्यवदच्युतस्य य-
त्स्त्रिया विटानामिव साधुवार्ता ॥
satām ayaṁ sāra-bhṛtāṁ nisargo
yad-artha-vāṇī-śruti-cetasām api |
prati-kṣaṇaṁ navyavad acyutasya yat
striyā viṭānām iva sādhu vārtā ||
(Śrīmad Bhāgavatam: 10.13.2)
[Śukadeva Gosvāmī to Parīkṣit Mahārāja:] “This is the nature of sādhus who grasp the essence, they for whom discussion of Acyuta is truly as though ever-new at every moment even though it is [already and always] the object of their speech, hearing, and mind, just as discussion of women is [as though ever-new] for sensualists.”
Commentary
ata eva sādhu yathā syāt tathā pratikṣaṇaṁ navyavad bhavati, svādu-vaiśiṣṭyenāpūrvavaj jāyate | … tad evaṁ parama-ghṛṇāspadasyāpi strī-padārthasya nava-nava-madhuratā-sphūrtau anurāga eva kāraṇaṁ cen nitya-nūtanāyamāna-paramānandaika-rasasya śrī-bhagavataḥ kim uteti bhāvaḥ ||
(Excerpt from the Vaiṣṇava-toṣaṇī-ṭikā)
“Therefore, it is truly as though ever-new at every moment, that is, it appears as though unprecedented with [some] uniqueness in relishability. In this way, if anurāga alone is the cause when newer and newer sweetness arises from the referent of the word ‘woman’ (strī), even though it is [actually] an object of great aversion [for those of clear mind], then how much more so [does newer and newer sweetness arise] from Śrī Bhagavān, the very essence of the highest, eternally ever-new bliss [when one has anurāga for him]? This is the purport.”