Grief & Loss
What the five voices say — 81 passages.
Tukārām
- Abhanga 4222 — Tukā mhaṇe signature, opening of 17 verse household strife comic satire cluster 4222 4223, bhāryā 9 verse li
- Abhanga 3012 — Mājhyā bhāve kelī jōḍī — by (my) bhāva (brother — = Tukārām) — (the) jōḍī (joining, connection) made; na sares
- Abhanga 4003 — Tukā mhaṇe signature, rare autobiographical anti in laws grievance, wife's relatives distanced from mangaḷa,
- Abhanga 116 — This abhang offers a self-diagnostic and an other-diagnostic. Self: when you find yourself emoting in a spirit
- Abhanga 192 — This abhang names a replacement-mechanism for kāmā / craving / addiction / compulsive-desire that is rare and
- Abhanga 236 — English: Hari comes kākulatī — chosen for a moment.
- Abhanga 238 — This abhang names a common bhakti-failure-mode:
- Abhanga 266 — This abhang names a mother-bhāva mechanic for the deity-bhakta relation:
- Abhanga 676 — English: Viṭhṭhal rē — You are udāra-rāva — Viṭhṭhal, You are the jīva of this jagat.
- Abhanga 1330 — For today: vairāgya happens through losses (parents, wife, dhana, māna); through sustained bhakti (Ekādaśī-kīr
- Abhanga 1501 — For today: Hari, you sit in formless shelter while we have eyes-ears that witness everything; we can't bear he
- Abhanga 1572 — For today: crown on head, earrings in ears spread radiance; red lips with diamond-teeth shine neatly; jaya Cat
- Abhanga 1907 — For today: give the eyes a meeting — don't hold hesitation — won't lay any expense on you; what dharma is it t
- Abhanga 2107 — For today: for duḥkha-exchange, sukha is found there — the anātha's hunger and dainya go; the prince of the ge
- Abhanga 2128 — For today: let no one hold — anger of the words in mind; here is many's hita — purify and keep in chitta; we h
- Abhanga 2221 — For today: not my concern for myself — some grief has come; preservation of your Name — not being, great fatig
- Abhanga 2254 — For today: master's-task, guru-bhakti — father's-word, service-to-husband — these are Viṣṇu's mahā-pūjā — no o
- Abhanga 2588 — Life is a fleeting spectacle of sense-objects; before utpatti-and-pralaya consume what little remains, ask you
- Abhanga 2592 — When, Nārāyaṇa, will it come to your mind to accept me? Take up all my burden. The mind tosses in samsāra, loo
- Abhanga 2911 — Hārapalyāñcī nakā chitti — (for) the lost (things) — don't (hold) in chitta; dharūm khaṇṭi vāmyām cha — hold k
- Abhanga 2980 — Charaphaḍe charaphaḍa śōke śōka hōye — strife on strife — grief on grief becomes; kārya-mūla āhe dhīrā-pāśī —
- Abhanga 2995 — Kānhōbā's extreme-grief. What can I say, Hrṣīkeśa — such remorse has come — wanting to swallow (you) in an ins
- Abhanga 3007 — Jana-lōka pārikhē — the jana-lōka (people, community) have become pārikhē (strangers, distant); avaghe kele my
- Abhanga 3174 — There is a point past which retreat is itself defeat. When you have begun a worthwhile path, the body must be
- Abhanga 3185 — There are seasons when the Lord seems to withdraw. The bhakta's response is not detachment — it is protest. Do
…and 5 more in search.
Dāsabodha
- Dashak 3 · Samāsa 1 — [Dashak 3 'Sva-guṇa-parīkṣā' — Samāsa 1 'Janma-duḥkha Nirūpaṇa' — the sorrow of birth.] Birth is the sprout of
Jñāneśvarī
- BG-1.21-23 — "Halt the Chariot Between the Two Armies" — hṛṣīkeśam (TO-HṚṢĪKEŚA, accusative-singular — 'lord-of-the-senses' epithet of Kṛṣṇa, hṛṣīka 'senses' + īśa 'lo
- BG-1.28-30 — Arjuna's Collapse: The Body Names the Moha — arjunaḥ uvāca (ARJUNA SAID — the speaker-attribution opening this three-verse first-person collapse-speech, th
- Cluster 0024 — BG-1.38-39 — Arjuna's "Those Who See Must Turn Back" — yadyapi (EVEN-THOUGH / GRANTED-THAT, concessive-particle yadi 'if' + api 'even' — opening Arjuna's two-verse i
- BG-1.43-45 — Arjuna's Final Strokes: Dharma-Ruin, Hell, and the Self-Verdict — doṣaiḥ (BY-THE-FAULTS, instrumental-plural from doṣa 'fault/defect' — the iconic INSTRUMENTAL-CAUSE marker nam
- BG-1.47 — Arjuna's Collapse and the Close of the First Chapter — sañjayaḥ uvāca (SAÑJAYA SPOKE — the narrator-frame verb, naming the blind-king Dhṛtarāṣṭra's charioteer-report
- BG-2.2 — Kṛṣṇa's First Rebuke: "Whence This Faint-Heartedness, Arjuna?" — śrī-bhagavān uvāca (THE-BLESSED-LORD SPOKE — the frame-formula opening Kṛṣṇa's FIRST teaching-utterance of the
- BG-2.3 — Kṛṣṇa's Opening Rebuke: "Stand Up" — klaibyam (UNMANLINESS / IMPOTENCE / EUNUCH-LIKENESS, accusative-singular from klība 'eunuch, impotent one' — t
- BG-2.8 — No Kingdom, No Godhood Can Dry the Grief — na (NOT, negative-particle) hi (INDEED / FOR, emphatic-causal-particle — together *na hi* = 'for indeed I do N
- Cluster 0040 — BG-2.9 — *na yotsya iti govindam uktvā tūṣṇīm babhūva ha* — sañjayaḥ (SAÑJAYA, nominative-singular — the blind-king Dhṛtarāṣṭra's charioteer-bard endowed with divya-cakṣu
- Cluster 0041 — BG-2.10 — *tam uvāca hṛṣīkeśaḥ prahasann iva bhārata — senayor ubhayor madhye viṣīdantam idam vacaḥ* — tam (HIM, accusative-singular — pointing back to the despondent Arjuna of BG-2.9 who had just said *na yotsye*
- BG-2.11 — Kṛṣṇa's First Word: Grieving the Un-Grievable — śrī-bhagavān uvāca (THE-BLESSED-LORD SPOKE — the narrator-frame opening Kṛṣṇa's first substantive teaching-utt
- Cluster 0043 — BG-2.12 — *na tv evāham jātu nāsam na tvam neme janādhipāḥ — na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param* — na (NOT, negation-particle — the verse opens a chain of FOUR negations that together assert unbroken existence
- BG-2.13 — The Self Continuous Through Childhood, Youth, and Age — dehinaḥ (OF-THE-EMBODIED-ONE, genitive-singular from dehin 'one-who-has-a-body' = the ātman as possessor-of-a-
- Cluster 0047 — BG-2.16 — *nāsato vidyate bhāvo nābhāvo vidyate sataḥ — ubhayor api dṛṣṭo'ntas tv anayos tattva-darśibhiḥ* — na (NOT, negation-particle — opening the verse's double-negation ontological-frame) asataḥ (OF-THE-UNREAL / OF
- BG-2.17 — The Imperishable, by Which All This Is Pervaded — avināśi (THE-IMPERISHABLE / INDESTRUCTIBLE, accusative-singular-neuter adjective — a- 'not' + vi-nāś 'destruct
- BG-2.18 — The Perishable Body, the Imperishable Self, and the Command to Fight — antavantaḥ (HAVING-AN-END / PERISHABLE, nominative-plural-adjective from anta 'end' + -vat possessive — the ic
- BG-2.19 — Neither Slayer Nor Slain — yaḥ (WHO, nominative-singular relative-pronoun — opening the first of two parallel mis-knowers Kṛṣṇa is about
- Cluster 0051 — BG-2.20-21 — The Deathless Self: *na jāyate mriyate vā* — na jāyate (IS-NOT-BORN, 3rd-singular-present from √jan — the iconic FIRST negation of the six-bhāva-vikāras [b
- BG-2.23-24 — The Self No Element Can Destroy — BG-2.23: na (NOT, negative-particle — the iconic FOURFOLD-NEGATION marker repeated across the verse, denying e
- BG-2.25 — The Self Beyond Thought, Therefore Beyond Grief — avyaktaḥ (UNMANIFEST, nominative-singular-adjective from a- 'not' + vi-√añj 'to manifest/make-clear' — the ico
- BG-2.26 — Even If You Think It Perishable, Do Not Grieve — atha (NOW / BUT-IF, hypothetical-pivot-particle — opening the second conditional-concession in Kṛṣṇa's argumen
- Cluster 0056 — BG-2.27 — *jātasya hi dhruvo mṛtyur dhruvam janma mṛtasya ca — tasmād aparihārye 'rthe na tvam śocitum arhasi* — jātasya (OF-THE-BORN, genitive-singular past-participle from √jan — naming the SUBJECT of the first inevitabil
- BG-2.28 — The Unmanifest Middle, and Why Grief Is Baseless — avyakta-ādīni (UNMANIFEST-AT-THE-BEGINNING, nominative-neuter-plural-compound — avyakta 'unmanifest, undiffere
- BG-2.30 — The Unslayable Dweller in Every Body, and Why Grief Is Misplaced — dehī (the EMBODIED-ONE / body-dweller, nominative-singular from deha 'body' + possessive-suffix -in — the icon
- Cluster 0065 — BG-2.36 — Krishna's Disgrace-Worse-Than-Death Goad — avācya-vādān (UNSPEAKABLE-WORDS, accusative-plural-compound — a-vācya 'not-to-be-spoken / unutterable / improp
…and 22 more in search.
Aṣṭāvakra
- Grief and the Part That Doesn't Move — From Part 3: On Letting Go
Guru Charitra
- Chapter 11 — Birth of Shri Narasimha Saraswati — Literal. Ambika of Karanja in Berar (the Brahmani from Chapter 8, reborn as Shripad foretold) marries Madhava.
Teachings
- Where Attention Rests — There is a question hiding under most spiritual questions, and it is embarrassingly simple: where does your at