sukham eva sadā me syāt duḥkhaṁ mā bhūt kadācana
sukham eva sadā me syāt duḥkhaṁ mā bhūt kadācana |
(Bhaviṣyottara Purāṇa: 1.10)
“May I always be happy. May I never suffer.”
Duḥkha
śrīr guṇā nairapekṣyādyāḥ sukhaṁ duḥkha-sukhātyayaḥ
śrīr guṇā nairapekṣyādyāḥ sukhaṁ duḥkha-sukhātyayaḥ |
duḥkhaṁ kāma-sukhāpekṣā paṇḍito bandha-mokṣa-vit ||
(Śrīmad Bhāgavatam: 11.19.41)
“[Kṛṣṇa to Uddhava:] Embellishment is qualities beginning with indifference [i.e., and not crowns and so forth]. Happiness is overcoming [worldly] suffering and happiness [i.e., and not mere worldly enjoyment]. Suffering is regard for the pleasure of sense objects [i.e., and not being burned in a fire, etc.]. A paṇḍita is one knows bondage and liberation [i.e., and not simply one who is knowledgeable or explains śāstra].”
hā hanta citta-bhuvi me paramoṣarāyāṁ
hā hanta citta-bhuvi me paramoṣarāyāṁ
sad-bhakti-kalpa-latikāṅkuritā kathaṁ syāt |
hṛdy ekam eva paramāśvasanīyam asti
caitanya-nāma kalayan na kadāpi śocyaḥ ||
(Caitanya-candrāmṛta: 53)
“Hā! Hanta! [lsy., Oh! Alas!] How will the wish-fulfilling creeper of pure bhakti sprout within the utterly barren land of my consciousness? There is only one source of great hope within my heart: by chanting the name of Caitanya no reason to lament can ever remain.”
doṣa-mūlaṁ hi jīvasya parama-tattva-jñānābhāva eva
doṣa-mūlaṁ hi jīvasya parama-tattva-jñānābhāva evety uktam—‘bhayaṁ dvitīyābhiniveśataḥ syāt’ ity ādau, ‘īśād apetasya’ ity-ādibhiḥ | atas taj-jñānam eva śuddhatvam … |
(Prīti Sandarbha: 1)
“The root of the jīva’s deficiency (doṣa) is only the absence of awareness of the Supreme Entity (Parama-tattva), as stated by [the phrase], ‘For one who is averse to the Lord’ (Īśād apetasya) in [the verse] bhayaṁ dvitīyābhiniveśataḥ syād … [i.e., SB 11.2.37]. Therefore, only awareness of him [i.e., the Supreme Entity] is purity.”
anartham arthataḥ paśyann
anartham arthataḥ paśyann arthaṁ caivāpy anarthataḥ |
indriyaiḥ prasṛto bālaḥ suduḥkhaṁ manyate sukham ||
(Mahābhārata: 5.34.59; Vidura-nīti: 213; cited in Mahāsubhāṣita-saṅgraha)
“Seeing anartha within artha and artha within anartha [i.e., seeing nonsense within sense and even sense within nonsense, misfortune within fortune and even fortune within misfortune, evil within good and even good within evil, etc.], the fool, pulled by the senses, considers great suffering to be happiness.”
vipadaḥ santu tāḥ śaśvat
vipadaḥ santu tāḥ śaśvat tatra tatra jagad-guro |
bhavato darśanaṁ yat syād apunar bhava-darśanam ||
janmaiśvarya-śruta-śrībhir edhamāna-madaḥ pumān |
naivārhaty abhidhātuṁ vai tvām akiñcana-gocaram ||
(Śrīmad Bhāgavatam: 1.8.25–26)
“[Kuntī Devī to Śrī Kṛṣṇa:] O Guru of the universe, let those dangers occur constantly everywhere in the midst of which shall occur the sight of you, by virtue of which the sight of material existence again does not! A person swelling with conceit as a result of birth, capability, learning, or beauty is never fit to speak of you, who are attainable [only] by the disinterested [i.e., those who foster no attachment to anything of the world].”