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yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ

yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ |
tato’dhanaṁ tyajanty asya svajanā duḥkha-duḥkhitam ||
sa yadā vitathodyogo nirviṇṇaḥ syād dhanehayā |
mat-paraiḥ kṛta-maitrasya kariṣye mad-anugraham ||
tad brahma paramaṁ sūkṣmaṁ cin-mātraṁ sad anantakam |
vijñāyātmatayā dhīraḥ saṁsārāt parimucyate |
ato māṁ sudurārādhyaṁ hitvānyān bhajate janaḥ ||
(Śrīmad Bhāgavatam: 10.88.8–10)

“[Śrī Kṛṣṇa to Yudhiṣṭhira:] I will gradually take away the wealth of one whom I favor. Then, [when he is] devoid of wealth and troubled by troubles [one after another], his relatives reject him. When he will [in this way] become unsuccessful in his endeavors and disinterested in the pursuit of wealth, then, once he has formed friendships with those devoted to me, I will bestow my favor upon him. Then, after realizing in essence the Supreme Brahman [i.e., me], subtle, purely conscious, eternal, and endless, and becoming steadfast, one is fully liberated from saṁsāra. Thus [i.e., because of how I in this way favor my bhaktas by depriving them of worldly wealth and enjoyment], a person leaves me, who am most difficult to worship [because of how I favor my bhaktas], and worships others [i.e., other devatās, such as Bhagavān Śiva, who do not favor their bhaktas in this manner that I do].”

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sarveṣām anukūla-vedanīyaṁ sukham

sarveṣām anukūla-vedanīyaṁ sukham | pratikūla-vedanīyaṁ duḥkham |
(Tarka-saṅgraha: 55–56)

“That which is perceptible as favorable by all is [called] happiness (sukham). That which is perceptible as unfavorable [by all] is [called] suffering (duḥkha).”

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duḥkham avyakta-vartmaiva tad-bahu-vighnam ato budhaḥ

duḥkham avyakta-vartmaiva tad-bahu-vighnam ato budhaḥ |
sukhaṁ kṛṣṇa-padāmbhojaṁ bhakti-sat-pathavān bhajet ||
(Subodhinī-ṭīkā of Śrī Śrīdhara Svāmīpāda on Śrīmad Bhagavad-gītā: 12.20)

“The path of the Unmanifest [i.e., upāsana of undifferentiated (nirviśeṣa) Brahman] is troublesome and beset with many obstacles. Therefore, a wise person, adherent to the right path of bhakti, should worship the delightful lotus feet of Kṛṣṇa.”

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mahābhūtāny ahaṅkāro buddhir avyaktam eva ca |

mahābhūtāny ahaṁkāro buddhir avyaktam eva ca |
indriyāṇi daśaikaṁ ca pañca cendriya-gocarāḥ ||
icchā dveṣaḥ sukhaṁ duḥkhaṁ saṁghātaś cetanā dhṛtiḥ |
etat kṣetraṁ samāsena sa-vikāram udāhṛtam ||
(Śrīmad Bhagavad-gītā: 13.5-6)

“The [five] gross elements (mahābhūtas), the ego (ahaṅkāra), the intellect (buddhi), the unmanifested [i.e., prakṛti], the ten senses and the one [additional one], the five objects of the senses, desire, aversion, happiness, suffering, the aggregate [i.e., the body], consciousness, and resolution—this in sum is said to be the field (kṣetra) along with its transformations.”

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taṁ tvākhilātma-dayiteśvaram āśritānāṁ

taṁ tvākhilātma-dayiteśvaram āśritānāṁ
sarvārtha-daṁ sva-kṛta-vid visṛjeta ko nu |
ko vā bhajet kim api vismṛtaye’nu bhūtyai
kiṁ vā bhaven na tava pāda-rajo-juṣāṁ naḥ ||
(Śrīmad Bhāgavatam: 11.29.5; cited in Bhakti Sandarbha: 328)

“[Uddhava to Śrī Kṛṣṇa:] Indeed, who cognizant of what has been done for oneself [by you] would reject you, he who is the Self, Beloved, and Īśvara of all and the bestower of all ends upon those who have taken shelter? Who would adore anyone else for the sake of [worldly] well-being or even forgetfulness [of the world, i.e., mokṣa]? And what shall we who delight in the dust of your feet not have [if we simply continue to engage solely in bhakti to you with disinterest in all else]?”

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śailī dāru-mayī lauhī lepyā lekhyā ca saikatī

śailī dāru-mayī lauhī lepyā lekhyā ca saikatī |
mano-mayī maṇi-mayī pratimāṣṭa-vidhā smṛtā ||
calācaleti dvi-vidhā pratiṣṭhā jīva-mandiram |
udvāsāvāhane na staḥ sthirāyām uddhavārcane ||
asthirāyāṁ vikalpaḥ syāt sthaṇḍile tu bhaved dvayam |
snapanaṁ tv avilepyāyām anyatra parimārjanam ||
(Śrīmad Bhāgavatam: 11.27.12–14; cited in Hari-bhakti-vilāsa: 5.257–259; Bhakti Sandarbha: 286)

“[Śrī Kṛṣṇa to Uddhava:] An image (pratimā) [i.e., deity] is known to be of eight types: stonen, wooden, metallic, moulded [i.e., made of earthen or wooden paste, etc.], drawn [alt., painted], arenaceous [i.e., made of sand], mental, or jewelled. An establishment [i.e., a deity] (pratiṣṭhā), that is, a dwelling place of Life (Jīva) [i.e., Bhagavān, alt., the dwelling place of jīvas], is of two types: permanent and impermanent. O Uddhava, in worship of a fixed [i.e., permanent] one, there is no calling and sending away [of the deity]. In worship of an unfixed [i.e., impermanent] one, there will be an option [to call and then send away the deity or not]. When [a deity is made] on the ground, however, both [i.e., calling and sending away] should be done. Bathing is only for the non-moulded [deity forms, i.e., those not made of earthen materials, e.g., clay, wood, or paint]. [Instead of bathing,] Thorough cleansing should be done elsewhere [i.e., in the case of deities made of earthen materials which cannot be bathed because they will be disfigured by liquids].”

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asāre khalu saṁsāre sukha-bhrāntiḥ śarīriṇām

asāre khalu saṁsāre sukha-bhrāntiḥ śarīriṇām |
lālāpānam ivāṅguṣṭhe bālānāṁ stanya-vibhramaḥ ||
(Samayocita-padya-mālikā; Mahāsubhāṣita-saṅgraha: 3742)

“In verily essenceless saṁsāra, the embodied have a false impression of happiness (sukha), just as a child sucking its thumb has the misperception of a breast.”

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pañcīkṛta-mahābhūta-sambhavaṁ karma-sañcitam

pañcīkṛta-mahābhūta-sambhavaṁ karma-sañcitam |
śarīraṁ sukha-duḥkhānāṁ bhogāyatanam ucyate ||
pañca-prāṇa-mano-buddhi-daśendriya-samanvitam |
apañcīkṛta-bhūtotthaṁ sūkṣmāṅgaṁ bhoga-sādhanam ||
(Śaṅkarācārya’s Ātma-bodha: 11–12)

“Constituted of fivefold gross matter (mahābhūta) [i.e., the five fundamental elements of space, air, fire, water, and earth] and amassed by karma, the [gross] body is the site of the experience (bhoga) of happiness and suffering. The subtle body, not born of fivefold [gross] matter and replete with the five prāṇas, mind (manas), intellect (buddhi), and ten senses, is the means of [that] experience (bhoga) [of happiness and suffering].”

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nareṣv abhīkṣṇaṁ mad-bhāvaṁ puṁso bhāvayato’cirāt

nareṣv abhīkṣṇaṁ mad-bhāvaṁ puṁso bhāvayato’cirāt |
spardhāsūyā-tiraskārāḥ sāhaṅkārā viyanti hi ||
(Śrīmad Bhāgavatam: 11.29.15)

“The rivalry [with peers], envy [towards superiors], and disdain [towards juniors], along with the egotism [i.e., pride in oneself], of a person who meditates on my constant presence in all human beings certainly vanishes before long.”

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