īrṣyā parotkarṣāsahanī dṛṣṭiḥ
īrṣyā parotkarṣāsahanī dṛṣṭiḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 999)
“Envy [alt., covetousness] (īrṣyā) means vision intolerant of another’s excellence.”
Sūkti Sudhākara
asūyā guṇe’pi doṣāropaṇī dṛṣṭiḥ
asūyā guṇe’pi doṣāropaṇī dṛṣṭiḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 999)
“Detraction (asūyā) means vision which ascribes faults even to qualities.”
krodho’parādhāsahanam
krodho’parādhāsahanam |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 999)
“Anger (krodha) means intolerance of offense.”
yā dustyajā durmatibhir yā na jīryati jīryataḥ
yā dustyajā durmatibhir yā na jīryati jīryataḥ |
yo’sau prāṇantiko rogas tāṁ tṛṣṇāṁ tyajataḥ sukham ||
(Mahābhārata: 12.168.45)
“Happiness comes from casting off desire, that which is difficult to cast away for the ill-minded, which does not age as a result of aging [i.e., does not wane even as the body becomes decrepit], and which is a fatal disease.”
yac ca kāma-sukhaṁ loke yac ca divyaṁ mahat sukham
yac ca kāma-sukhaṁ loke yac ca divyaṁ mahat sukham |
tṛṇṣā-kṣaya-sukhasyaite nārhataḥ ṣoḍaśīṁ kalām ||
(Mahābhārata: 12.168.36)
“The happiness produced by objects of desire in this world, and the great happiness in Svarga—these are not equal to [even] a sixteenth of the happiness of the cessation of desire.”
sukhaṁ vā yadi vā duḥkhaṁ dveṣyaṁ vā yadi vā priyam
sukhaṁ vā yadi vā duḥkhaṁ dveṣyaṁ vā yadi vā priyam |
prāptaṁ prāptam upāsīta hṛdayenāparijitaḥ ||
(Mahābhārata: 12.168.36)
“Undergo all that is encountered, whether happiness or unhappiness, whether detestable or pleasant, with heart undefeated.”
tṛṣṇārti-prabhavaṁ duḥkhaṁ duḥkhārti-prabhavaṁ sukham
tṛṣṇārti-prabhavaṁ duḥkhaṁ duḥkhārti-prabhavaṁ sukham |
sukhāt sañjāyate duḥkham evam etat punaḥ punaḥ ||
(Mahābhārata: 12.168.18)
“Suffering is that the cause of which is the distress of the desire, and happiness is that the cause of which is the distress of suffering. Suffering is produced from happiness. Thus, this occurs again and again.”
ye ca mūḍhatamā loke ye ca buddheḥ paraṁ gatāḥ
ye ca mūḍhatamā loke ye ca buddheḥ paraṁ gatāḥ |
te narāḥ sukham edhante kliśyaty antarito janaḥ ||
(Mahābhārata: 12.168.24)
“Those persons who are the most foolish in the world and who have reached the pinnacle of wisdom experience happiness. The people in between suffer.”
tvaṁ naḥ projjhya kaṭhora yāmuna-taṭe kasmād akasmād gato
tvaṁ naḥ projjhya kaṭhora yāmuna-taṭe kasmād akasmād gato
diṣṭyā dṛṣṭim ito’si hanta niviḍāśleṣaiḥ sakhīn prīṇaya |
brūmaḥ satyam adarśane tava manāk kā dhenavaḥ ke vayaṁ
kiṁ goṣṭhaṁ kim abhīṣṭam ity acirataḥ sarvaṁ viparyasyati ||
(Bhakti-rasāmṛta-sindhu: 3.3.42)
[Śrīdāma to Śrī Kṛṣṇa:] “O Cruel One! Why did you suddenly leave us on the bank of the Yamunā and go away? Fortunately you have been seen here [again by us]. Hanta! [Now] Satisfy your friends with firm embraces! Truly we say that immediately without the sight of you, who are the cows? Who are we? What is Vraja? What is dear [alt., desired]? Instantaneously, everything changes.”
śrīmad-bhāgavatasya yatra paramaṁ tātparyam uṭṭaṅkitaṁ
śrīmad-bhāgavatasya yatra paramaṁ tātparyam uṭṭaṅkitaṁ
śrī-vaiyāsakinā duranvayatayā rāsa-prasaṅge’pi yat |
yad rādhā-rati-keli-nāgara-rasāsvādaika-sad-bhājanaṁ
tad-vastu-prathanāya gaura-vapuṣā loke’vatīrṇo hariḥ ||
(Caitanya-candrāmṛta: 122)
“Hari descended in golden form for the sake of extending that object [i.e., that prema] which is the ultimate intention (tātparya) of Śrīmad Bhāgavatam, which was [only] lightly indicated by Śrī Śukadeva even in the discussion of rāsa [-līlā] because of [its] being difficult to comprehend, and which is the only real means for relishing the rasa of [Śrī Kṛṣṇa,] the paramour engaged in amorous play with Rādhā.”