Satisfaction

vihāya pitṛ-devādīn pariniṣṭhāṅ gato harau

vihāya pitṛ-devādīn pariniṣṭhāṅ gato harau |
tad-gāḍha-premabhiḥ pūrṇa ekāntīti nigadyate ||
(Unknown source; cited in the Bṛhad Vaiṣṇava-toṣaṇī-ṭīkā, Laghu Vaiṣṇava-toṣaṇī-ṭīkā, and Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 10.46.2)

“One who forsakes the forefathers, devas, and so forth, is given to complete fixity upon Hari, and is fulfilled by virtue of an abundance of intense prema for him is called ‘one-pointed’ (ekānti).”

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yadā na kurute bhāvaṁ sarva-bhūteṣv amaṅgalam

yadā na kurute bhāvaṁ sarva-bhūteṣv amaṅgalam |
sama-dṛṣṭes tadā puṁsaḥ sarvāḥ sukhamayā diśaḥ ||
(Śrīmad Bhāgavatam: 9.19.15)

“When a person does not foster an attitude of inauspiciousness towards all living beings, then, because of [one’s] equal vision, all directions are filled with happiness.”

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yāvatā syāt sva-nirvāhaḥ svīkuryāt tāvad artha-vit

yāvatā syāt sva-nirvāhaḥ svīkuryāt tāvad artha-vit |
ādhikye nyūnatāyāṁ ca cyavate paramārthataḥ ||
(Nāradīya Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 1.2.108)

“As much as shall be necessary for one’s accomplishing [of one’s goal], that much a knower of utility [i.e., a person who knows how to attain one’s goal] should accept. One becomes deviated from the ultimate goal (paramārtha) as a result of excess and deficiency.”

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munayaḥ sādhu pṛṣṭo’haṁ bhavadbhir loka-maṅgalam

munayaḥ sādhu pṛṣṭo’haṁ bhavadbhir loka-maṅgalam |
yat kṛtaḥ kṛṣṇa-sampraśno yenātmā suprasīdati ||
(Śrīmad Bhāgavatam: 1.2.5)

“O sages, I have been excellently questioned [by you all], since this inquiry in regard to Kṛṣṇa made by you all, by which the self [i.e., the mind] becomes fully satisfied, is beneficial for the world.”

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etasmād viramendriyārtha-gahanād āyāsakād āśraya

etasmād viramendriyārtha-gahanād āyāsakād āśraya
śreyo-mārgam aśeṣa-duḥkha-śamana-vyāpāra-dakṣaṁ kṣaṇāt |
svātmībhāvam upaihi santyaja nijāṁ kallola-lolaṁ gatiṁ
mā bhūyo bhaja bhaṅgurāṁ bhava-ratiṁ cetaḥ prasīdādhunā ||
(Vairāgya-śatakam: 63)

“Therefore,

Desist from the troublesome labyrinth

Of the sense-objects.

Take shelter in the path

Of the highest good (śreyas),

Capable in the matter of extinguishing

Endless suffering within a moment.

Reach the state of your own self,

Abandoning your own [present] condition,

Inconstant like a wave.

Do not again

Foster transient affinity for the world

[Much less partake of transient pleasures of the world based on it].

O mind,

Be satisfied now.”

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paribhramasi kiṁ mudhā kvacana citta viśrāmyatāṁ

paribhramasi kiṁ mudhā kvacana citta viśrāmyatāṁ
svayaṁ bhavati yad yathā bhavati tat tathā nānyathā |
atītam ananusmarann api ca bhāvy asaṅkalpayann
atarkita-samāgamān anubhavāmi bhogān aham ||
(Vairāgya-śatakam: 62)

“Why do you wander about in vain?

O Mind!

Rest somewhere.

Whatever happens of its own accord

Happens howsoever

And not otherwise.

[So,] Not repeatedly recalling the past,

And not planning in regard to the future,

I experience unconsidered, approaching objects.

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anto nāsti pipāsāyās tuṣṭis tu paramaṁ sukham

anto nāsti pipāsāyās tuṣṭis tu paramaṁ sukham |
tasmāt santoṣam eveha dhanaṁ paśyanti paṇḍitāḥ ||
(Mahābhārata: 12.317.21)

“Thirst [i.e., desire] has no end. Satisfaction is the greatest happiness. Therefore, the wise see satisfaction alone as the wealth here [i.e., in this world].”

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tasmād daivopapannena muny-annenāpi dharmavit

tasmād daivopapannena muny-annenāpi dharmavit |
santuṣṭo’har ahaḥ kuryān nitya-naimittikīḥ kriyāḥ ||
(Śrīmad Bhāgavatam: 7.15.11)

“Therefore, one who knows dharma and is contented should perform one’s regular and incidental duties day by day even with the foods of the sages which are obtained by destiny.”

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anyeṣām api mahābhaktānāṁ prīter udāsīnā gatir na bhavaty eva

anyeṣām api mahābhaktānāṁ prīter udāsīnā gatir na bhavaty eva | kim uta viruddhā | tad-anukūlā sampattiś cāprārthitaiva bhavatīti sthitam | prītimatāṁ cāyam atiśayaḥ—yadi bhagavatā sa na dīyate tadā tenādānenāpi prīter ullāsa eva bhavati | yadi vā dīyate tadā tenāpīti |
(Prīti Sandarbha: 59)

“Other great bhaktas also never have a destination (gati) indifferent to prīti, much less one contrary [to it]. And it has been established [earlier in PRS 51] that attainments favorable to that [i.e., prīti] also occur unsought [i.e., without their having to be prayed for specifically]. Those [bhaktas] possessed of prītī also have this excellence: if that [i.e., some particular attainment, such as some form of wealth, status, opportunity, etc., or a particular form of mukti] is not given [to them] by Bhagavān, then even with that non-bestowal [of the attainment], there is a definitive increase in [their] prīti, and if, alternately, that [attainment] is given [by Bhagavān], then with that bestowal [of the attainment] also [there is a definitive increase in their prīti, as in the case of Sudāmā Vipra who rejoiced out of prīti after leaving Dvārakā without receiving anything from Bhagavān Śrī Kṛṣṇa, and rejoiced again out of prīti after arriving home and finding all the wealth given to him by Śrī Kṛṣṇa].”

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