ऊतिश्च वासना प्रोक्ता तत्तत्कर्मानुसारिणी ।
अशुभा च शुभा चेति द्विधा सा हेतुभेदतः ॥
अशुभा महतां कोपाच्छुभा महदनुग्रहात् ।
हरेर्द्वारपयोर्यद्वद्वैकुण्ठे वसतोरपि ॥
चतुःसनरुषा विष्णुद्वेषाद्यशुभवासना ।
यथा च दैत्यगर्भेऽपि प्रह्लादस्य सतः स्थिरा ॥
नारदानुग्रहादास विष्णौ सद्भक्तिवासना ।
स्वभक्तं च सदा विष्णुर्द्विषन्तमपि रक्षति ॥
तृतीयेऽथ भवे द्वाःस्थावकरोदात्मसात्प्रभुः ।
अतो मनीषिणा यत्नः कार्यो महदनुग्रहे ॥
इत्येतदर्थमूतीनामत्र लक्षणमुच्यते ।
तत्रादौ दशभिर्दैत्यतत्पुत्रमतिभेदतः ॥
महत्कोपानुकम्पोत्थवासना भेद उच्यते ।
सद्वासना च युज्येत कर्मभिः शुद्धचेतसः ॥
ūtiś ca vāsanā proktā tat-tat-karmānusāriṇī |
aśubhā ca śubhā ceti dvidhā sā hetu-bhedataḥ ||
aśubhā mahatāṁ kopāc chubhā mahad-anugrahāt |
harer dvārapayor yadvad vaikuṇṭhe vasator api ||
catuḥsana-ruṣā viṣṇu-dveṣādy-aśubha-vāsanā |
yathā ca daitya-garbhe’pi prahlādasya sataḥ sthirā ||
nāradānugrahād āsa viṣṇau sad-bhakti-vāsanā |
sva-bhaktaṁ ca sadā viṣṇur dviṣantam api rakṣati ||
tṛtīye’tha bhave dvāḥsthāv akarod ātmasāt prabhuḥ |
ato manīṣiṇā yatnaḥ kāryo mahad-anugrahe ||
ity etad artham ūtīnām atra lakṣaṇam ucyate |
tatrādau daśabhir daitya-tat-putra-mati-bhedataḥ ||
mahat-kopānukampottha-vāsanā bheda ucyate |
(Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 7.1.1)
“An ūti (wish) is also called a vāsanā (inclination) and follows from particular karmas. It is of two types, inauspicious (aśubha) and auspicious (śubha), as a result of a difference in cause. An inauspicious vāsanā occurs as a result of the anger of a great one (mahat), and an auspicious vāsanā occurs as a result of the favor of a great one (mahat), as in the case of the inauspicious vāsanā for enmity and so forth towards Viṣṇu of the door-keepers’ of Hari [i.e., Jaya and Vijaya], even though they were residing in Vaikuṇṭha, as a result of the anger of the catuḥsana [i.e., the four kumāras], and as in the case of the unwavering vāsanā for pure bhakti to Viṣṇu of Prahlāda, even though he was born in the womb of a daitya, that occurred as a result of the favor of Nārada. Also, Viṣṇu always protects his own bhakta, even [when his bhakta is] inimical [towards him, as Jaya and Vijaya became as a result of the four kumāras’ anger and curse upon them]. Also, in the Third Canto, Prabhu accepted the door-keepers as his own [i.e., Bhagavān still considered Jaya and Vijaya his own bhaktas and protected them even though they acquired an inauspicious vāsanā as a result of their actions in relation to the kumāras]. Thus [i.e., the principle to be understood from the aforementioned is that], effort is to be made by the wise for the favor of a great one [i.e., to acquire an auspicious vāsanā, that is, a vāsanā for pure bhakti, one must endeavor to attain the favor a great one (mahat)]. This is the meaning. [Thus,] Here, the characteristics (lakṣaṇas) of ūtis (wishes) are stated. In that regard, by the first ten [chapters of the Seventh Canto], on the basis of the difference in mentality of the daitya [i.e., Hiraṇyakāśipu] and his son [i.e., Prahlāda], the distinction between the vāsanās arising from the anger and favor of a great one (mahat) is stated [i.e., they are distinguished as inauspicious and auspicious].”