siṁhāvalokitaṁ caiva maṇḍūka-plutam eva ca |
gaṅgā-pravāhavac cāpi adhikārās tridhā mataḥ ||
(Unknown source)
“Adhikāras are considered to be of three types: (1) like a lion’s glance [i.e., extending backwards to sūtras that precede], (2) like a frog’s leap [i.e., sometimes skipping certain sūtras], and (3) like the flow of the Ganges [i.e., extending forward to sūtras that follow].”
bhidyate bhrātaro dārāḥ pitaraḥ suhṛdas tathā |
ekāsnigdhāḥ kākiṇinā sadyaḥ sarve’rayaḥ kṛtāḥ ||
arthenālpīyasā hy ete saṁrabdhā dīpta-manyavaḥ |
tyajanty āśu spṛdho ghnanti sahasotsṛjya sauhṛdam ||
(Śrīmad Bhāgavatam: 11.23.20–21)
“[Even] United and greatly affectionate brothers, wives, parents, and friends are all immediately turned into enemies and divided by twenty cowries [i.e., even by an extremely small amount of money]. For even a small amount of wealth, they quickly become disturbed, inflamed, and inimical, reject one another, give up their affection, and destroy one another.”
āpannārti-praśamana-phalāḥ sampado hy uttamānām |
(Megha-dūta: 1.53)
“The effect of the wealth of the noble is alleviation of the afflicted’s distress.”
anyāyopārjitaṁ dravyam artha-dūṣaṇam ucyate |
apātra-dānaṁ pātrārtha-haraṇaṁ tasya lakṣaṇam ||
(Mahābsubhāṣita-saṅgraha: 1806)
“An object acquired unjustly is called polluted wealth. Its characteristics are giving [wealth] to an underserving person and taking away the wealth of a deserving person.”
tvayaiva dattaṁ padam aindram ūrjitaṁ
hṛtaṁ tad evādya tathaiva śobhanam |
manye mahān asya kṛto hy anugraho
vibhraṁśito yac chriya ātma-mohanāt ||
yayā hi vidvān api muhyate yatas
tat ko vicaṣṭe gatim ātmano yathā |
tasmai namas te jagad-īśvarāya vai
nārāyaṇāyākhila-loka-sākṣiṇe ||
(Śrīmad Bhāgavatam: 8.22.16–17)
“[Prahlāda Mahārāja to Vāmanadeva:] That this splendorous abode of Indra was [previously] given entirely [to Bali] and today taken entirely [back from Bali] by you is indeed proper, as I consider great favor has been shown to him [by you] in [his] being deprived of wealth, which is bewildering regarding the ātmā (self). Who perceives [i.e., can perceive] the actual nature of the ātmā in the presence of [wealth,] that by which even a learned and regulated person is bewildered? Obeisance unto him, the Lord of the universe, Nārāyāṇa, the observer of all beings [i.e., unto he who has greatly favored Bali by graciously depriving him of the wealth in his possession].”
svargāpavargayor dvāraṁ prāpya lokam imaṁ pumān |
draviṇe ko’nuṣajjeta martyo’narthasya dhāmani ||
(Śrīmad Bhāgavatam: 11.23.23)
“What mortal man, having attained this [human] body, which is the door to Svarga and liberation, would become attached to property, which is the dwelling place of detriment (anartha)?”
steyaṁ hiṁsānṛtaṁ dambhaḥ kāmaḥ krodhaḥ smayo madaḥ |
bhedo vairam aviśvāsaḥ saṁspardhā vyasanāni ca ||
ete pañcadaśānarthā hy artha-mūlā matā nṛṇām |
tasmād anartham arthākhyaṁ śreyo’rthī dūratas tyajet ||
(Śrīmad Bhāgavatam: 11.23.18–19)
“Theft, violence, falsity, deceit, lust, anger, perplexity, pride, quarrel [alt. treachery, disunion], enmity, mistrust, jealousy [alt., rivalry] and vices—these are considered the fifteen detriments (anarthas) of human beings rooted in wealth (artha) [i.e., wealth is a cause not only of forms of suffering but of sin as well]. Therefore, a seeker of well-being should give up the detriment (anartha) known as wealth (artha) from afar.”
arthasya sādhane siddhe utkarṣe rakṣaṇe vyaye |
nāśopabhoga āyāsas trāsaś cintā bhramo nṛṇām ||
(Śrīmad Bhāgavatam: 11.23.17)
“In the earning, attainment, increasing, protecting, expending, loss, and enjoyment of wealth (artha), human beings undergo strain, fear, anxiety, and delusion [i.e., causes of suffering].”
yasyāsti vittaṁ sa naraḥ kulīnaḥ
sa paṇḍitaḥ sa śrutavān guṇajñaḥ |
sa eva vaktā sa ca darśanīyaḥ
sarve guṇāḥ kāñcanam āśrayanti ||
(Nīti-śatakam: 1.41)
“One who has wealth is noble person.
He is wise.
He is learned and expert.
He is eloquent, and he is handsome.
All qualities take shelter in gold [i.e., wealth].”
ātmaupamyena sarvatra samaṁ paśyati yo’rjuna |
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ ||
(Śrīmad Bhagavad-gītā: 6.32)
“One who sees everything equally in likeness to oneself, be it happiness or suffering, is considered a great yogī [i.e., a great yogī is one who sees the happiness and suffering of oneself and others as the same thing, desires happiness for all and suffering for no one, and is thus compassionate to all].”
