Bhagvata 9

Bhagvata  9

Having inherited (the dominion of) the (entire) globe with its seven divisions (Dwipas) and (alongwith it) an inexhaustible store of wealth and unequalled power and luxuries, the highly blessed Ambirisha regarded all that as equal in value to (no more valuable than) objects seen in a dream—even though it was most difficult to attain in the eyes of men (of the world—knowing as he did the perishableness of (all) wealth, through which man falls a prey to infatuation. (4.15-16)

He fixed his mind exclusively on the lotus-feet of Lord Vishnu (the Enchanter of all); he employed his words (eloquence) in recounting the virtues of Lord Vaikutha, his hands in sweeping the temple of Sri Hari and so on, (and) his auditory sense in hearing the excellent stories of the immortal Lord. (4.18)

He employed his eyes in seeing the idols and temples of Lord Krishna (the Bestower of Liberation) and his tactile sense (pervading all the parts of his body) in touching the limbs of His servants (devotees); he devoted his olfactory sense to the fragrance of the blessed Tulsi leaves derived from (the contact of) His lotus-feet and his taste to the food etc., offered to Him. (4.19)

He employed his feet in repairing on foot to the tracts of land (Mathura and so on) consecrated to Sri Hari and his head in bowing to the feet of Lord Vishnu (controller of our senses) and coveted the offerings (such as wreaths of flowers, sandal-pastes, scents and dainties) made to the Lord not with a desire to gratify his senses (only) but with a view to (attaining) His service (as a token of His grace). And he did all this (merely) in order that attachment may be conceived (in his mind) for the servants (devotees) of Lord Vishnu. (4.20)

With respect to his houses, wife, children and (other) relations, excellent elephants, horses and foot-soldiers, inexhaustible (store of) jewels, ornaments and weapons etc., as well as regarding his endless treasuries he developed the notion that they were (all) unreal. (4.27)

My heart having been (completely) taken possession of by My pious devotees, I am really subject to the control of such devotees like one who is not self-dependent, O Brahmana. And I am the (only) beloved of My devotees. (4.63)

As apart from My pious devotees, to whom I am the highest goal, I covet neither Myself nor Goddess Sri (My Consort), who is eternal (like Myself), O holy sage ! (4.64)

How dare I forsake them who, having renounced (all attachments for) their wife, house, children and relations, their life and wealth and (their welfare in) this and the other world, have sought Me as their protector ? (4.65)

Pious souls who have fastened their heart on Me and look upon all with the same eye enthrall Me by (their) devotion (even) as virtuous ladies enthrall their virtuous husband. (4.66)

Pious souls 9devotees) are My (very) heart (most beloved of Me), while I am the (very) heart (the most beloved) of the righteous. They do not cognize anything else (dearer) than Me nor do I know in the least anyone else (dearer) than them. (4.68)

Asceticism and worship (offered to a deity) are both conducive to the highest good (final beatitude) for Brahmans (endowed with humility and other virtues). In the case (however) of a doer who is lacking in modesty, those very practices lead to contrary results (prove harmful). (4.70)

He who seeks liberation (from the trammels of worldly existence) should (therefore) eschew with one’s mind, body and senses the company of those who have taken to a married life, and should never allow his senses to move out (in the midst of senses-objects). Living (all) alone (without any companion) in seclusion. He should concentrate his mind on the infinite Lord and betake himself (only) to pious souls devoted to Him, if at all company is desired.  (6.51)

Yati (the eldest son) did not desire the sovereignty, offered by his father, since he knew the end of sovereignty, having which one is no longer able to realize the self. (18.1)

All the rice and barley, gold, animals and women that exist on earth—they cannot yield satisfaction to the mind of a man who is buffeted by lust. (20.13)

The carving for sense-gratification never ceases with the enjoyment of sense-objects. On the other hand it grows stronger like fire fed by ghee. (20.14)

When a man does not entertain the notion of diversity (in the form of likes and dislikes, which are undesirable,) with regard to any being, then to such a man, looking upon all with the eye, all the quarters turn blissful. (20.15)

One desirous of happiness should speedily get rid of the thrist for pleasure, which is productive od sorrow, nay, which cannot easily given up by the evil-minded and which does not get worn out even though one’s body grows old. (20.16)

A man should not sit close (even) to his mother, sister or daughter, (for) the powerful senses lead astray even a learned man. (20.17)

Knowing both that is seen and heard of as unreal and foreseeing transmigration and the degradation of his soul to follow from their thought (etc.), he who neither thinks of nor enjoys them is the knower of his self.(20.20)

Realizing the association of near and dear ones, who are (all) subjects to the control of the Lord, as akin to the gathering of travelers in a place where water is supplied to the passers-by, and as having been brought about by the Lord’s will (guided by their Karma), Devayani (a sion of Bhrugu) renounced attachment to everthing, regarding all to be as unreal as a dream, and focusing her mind on Sri Krishna, gave up her subtle body (attained Liberation like her hasband).(20.27-28)