Duḥkha

arthe hy avidyamāne’pi saṁsṛtir na nivartate

arthe hy avidyamāne’pi saṁsṛtir na nivartate |
manasā liṅga-rūpeṇa svapne vicarato yathā ||
(Śrīmad Bhāgavatam: 4.29.35)

“Although in the midst of a non-existent object [i.e., although sāṁsārika suffering does not have any real existence as the jīvātmā does], saṁsāra does not cease [i.e., sāṁsārika suffering continues so long as one identifies with it], just as an object [i.e., suffering] does not cease for one moving in a dream by means of the mind, that is, the subtle body [i.e., as one must wake up and thereby cease to identify with any elements within the dream in order to become free from the suffering in a dream, so one must cease to identify with any aspect of saṁsāra to become free from saṁsāra].”

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naikāntataḥ pratīkāraḥ karmaṇāṁ karma kevalam

naikāntataḥ pratīkāraḥ karmaṇāṁ karma kevalam |
dvayaṁ hy avidyopasṛtaṁ svapne svapna ivānagha ||
(Śrīmad Bhāgavatam: 4.29.34)

“O sinless one, mere karma [i.e., karma devoid of jñāna] is not on its own a [real] countermeasure for karma, since both [i.e., any form of karma and any countermeasure for it], like a dream within a dream, are based on ignorance (avidyā).”

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duḥkheṣv ekatareṇāpi daiva-bhūtātma-hetuṣu

duḥkheṣv ekatareṇāpi daiva-bhūtātma-hetuṣu |
jīvasya na vyavacchedaḥ syāc cet tat-tat-pratikriyā ||
yathā hi puruṣo bhāraṁ śirasā gurum udvahan |
taṁ skandhena sa ādhatte tathā sarvāḥ pratikriyāḥ ||
(Śrīmad Bhāgavatam: 4.29.32–33)

“There is no termination of even one of the jīvas’ sufferings caused by destiny, [other] living beings, or the self [i.e., the gross and subtle bodies] even if there are countermeasures for them. As a man carrying a heavy load on his head puts it on his shoulder [to relieve himself of fatigue], so are all countermeasures [i.e., all worldly means of relieving suffering are incomplete, temporary, and ultimately causes of further suffering].”

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nāma-saṅkīrtanaṁ yasya sarva-pāpa-praṇāśanam

nāma-saṅkīrtanaṁ yasya sarva-pāpa-praṇāśanam |
praṇāmo duḥkha-śamanas taṁ namāmi hariṁ param ||
(Śrīmad Bhāgavatam: 12.13.23)

“I offer obeisance unto him, Hari, the Supreme, the chanting of whose name destroys all sin, and offering obeisance unto whom quells all suffering.”

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duḥkhaṁ sukhaṁ vyatiriktaṁ ca tīvraṁ

duḥkhaṁ sukhaṁ vyatiriktaṁ ca tīvraṁ
kālopapannaṁ phalam āvyanakti |
āliṅgya māyā-racitāntarātmā
sva-dehinaṁ saṁsṛti-cakra-kūṭaḥ ||
(Śrīmad Bhāgavatam: 5.11.6)

“The inner ātmā fabricated by māyā [i.e., the subtle body, the adjunct upon the pure jīva], the illusionist on the wheel of saṁsāra, embracing the bearer of its own body [i.e., the pure jīva], in full creates suffering, enjoyment, irregularity [i.e., bewilderment], and acute [i.e., unavoidable], time-borne results.”

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yo’hiṁsakāni bhūtāni hinasty ātma-sukhecchayā

yo’hiṁsakāni bhūtāni hinasty ātma-sukhecchayā |
sa jīvaṁś ca mṛtaś caiva na kvacit sukham edhate ||
(Manu Smṛti: 5.45)

“One who harms innocuous creatures out of a desire for one’s own pleasure never attains happiness in life or after death.”

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karmaṇā jāyate jantuḥ karmaṇeva vilīyate

karmaṇā jāyate jantuḥ karmaṇeva vilīyate |
sukhaṁ duḥkhaṁ bhayaṁ kṣemaṁ karmaṇevābhipadyate ||
(Mahāsubhāṣita-saṅgraha)

“A living being is born because of his karma and dies because of his karma. Happiness, distress, fear, and well-being [all] arise only because of karma.”

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sukhāya karmāṇi karoti loko

sukhāya karmāṇi karoti loko
na taiḥ sukhaṁ vānyad upāramaṁ vā |
vindeta bhūyas tata eva duḥkhaṁ
yad atra yuktaṁ bhagavān vaden naḥ ||
(Śrīmad Bhāgavatam: 3.5.2)

“People engage in karma in pursuit of happiness, but by that they attain neither happiness nor the cessation of its opposite [i.e., suffering]. Rather, they attain only more suffering. O illustrious sage, please explain what is befitting [for us to do] here [i.e., in this condition in saṁsāra].”

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karmaṇā manasā vācā parapīḍāṁ karoti yaḥ

karmaṇā manasā vācā parapīḍāṁ karoti yaḥ |
tad-bījaṁ janma phalati prabhūtaṁ tasya cāśubham ||
(Mahāsubhāṣita-saṅgraha: 1827)

“He who harms others with his actions, mind, and speech—the seed produced by this [behavior] results in immense inauspiciousness for him.”

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