Pleasure & Pain
What the five voices say — 183 passages.
Tukārām
- Abhanga 2387
- Abhanga 3073 — Mhātārapaṇī theṭe paḍase khōkalā — in old-age, fierce paḍase-khōkalā; hāta kapāḷālā lāvunī baise — (he) sits w
- Abhanga 2388
- Abhanga 3111 — Tukārām's sādhaka-discipline. Do not develop indulgence toward food-and-sleep; one becomes alert by-(this-disc
- Abhanga 3114 — Tukārām's līlā-claim. For (the bhakti of) you — mūḍha, chatura, paṇḍita — all become mad. But the secret is no
- Abhanga 3215 — Tukārām's democratization: Hari-bhajan-itself whitewashes-life; the-Hari-singer doesn't-know-suffering.
- Abhanga 3894 — Tukā mhaṇe signature, if svāmī samkaṭa no prema sukha for me, won't pain your chitta Nārāyaṇa — won't ask anyt
- Abhanga 4434 — Tukā mhaṇe signature, kōraḍī gōṣṭī no mana pleasure — no Brahma jñāna craving, show sundara saguṇa rūpaḍē —
- Abhanga 9 — English: This abhang is the verse for the moment after a real life-direction choice. Most spiritual writing is
- Abhanga 14 — The economy is plain: brief intense suffering once, in exchange for unfailing rest forever. The alternative —
- Abhanga 23 — When both sides have rejected you, the work is not to find a third side. It is to receive what comes (your pra
- Abhanga 47 — When hope has been let go, fear of death goes with it. The body can fall anywhere, climb the gallows even. Hon
- Abhanga 48 — If they abuse you and if they worship you, the same response: neither this nor that. You are separate from bot
- Abhanga 64 — English: For fragrance, don't crush the flower.
- Abhanga 108 — Whoever obstructs Narayana — even mother and father — is to be set aside. Prahlad set aside his father, Bibhis
- Abhanga 133 — This abhang is deeply uncomfortable because it does not promise reward for devotion. Tukaram is naming the his
- Abhanga 146 — English: By living close, we have come to know things as they are — there is no other in Kanha's heart.
- Abhanga 191 — In your company — our certainty has come. We hadn't seen — fields like these, joys, pleasure-celebrations. At
- Abhanga 192 — This abhang names a replacement-mechanism for kāmā / craving / addiction / compulsive-desire that is rare and
- Abhanga 218 — This short abhang names three distinctions:
- Abhanga 230 — This is a difficult-but-important abhang. Three claims:
- Abhanga 239 — This abhang names a recognition-while-present discipline:
- Abhanga 246 — This abhang names a sharp warning about analytical-criticism toward saints / real-presences:
- Abhanga 336 — This abhang names the dream-as-vēṭhī frame:
- Abhanga 409 — English: Came running-running — bhēṭi will happen, thinking — vēḷa has passed — my śiṇa remained.
…and 74 more in search.
Dāsabodha
- Dashak 3 · Samāsa 5 — He went abroad; attached himself to business; with his own life he bore many sufferings.
Jñāneśvarī
- BG-1.32-34 — Arjuna Refuses the Prize: "What Use Is a Kingdom to Me?" — na kānkṣe (I-DO-NOT-DESIRE, 1st-singular-present from √kānkṣ with negation — Arjuna's iconic RENUNCIATION-of-t
- 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-2.5 — Better to Beg than to Feast on Blood — gurūn (ELDERS / TEACHERS, accusative-plural — the venerable-preceptor-class, here Droṇa and Bhīṣma, the OBJECT
- Cluster 0045 — BG-2.14 — *mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ — āgamāpāyino 'nityās tāms titikṣasva bhārata* — mātrā-sparśāḥ (THE-SENSE-CONTACTS, nominative-plural-compound — mātrā 'measure / sense-faculty / that-which-me
- Cluster 0046 — BG-2.15 — *yam hi na vyathayanty ete puruṣam puruṣarṣabha — sama-duḥkha-sukham dhīram so'mṛtatvāya kalpate* — yam (WHOM, accusative-singular relative-pronoun — the PERSON who is the subject of the whole verse, picked up
- 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
- BG-2.35 — The Maharathas Will Call It Fear — bhayāt (OUT-OF-FEAR, ablative-singular of bhaya 'fear', ablative-of-cause — the iconic MOTIVE-IMPUTATION marke
- 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
- BG-2.38 — Make the Pairs Equal, Then Fight: The Karma-Yoga Seed — sukha-duḥkhe (PLEASURE-AND-PAIN, accusative-dual-compound from sukha 'ease/joy' + duḥkha 'suffering' — the FIR
- Cluster 0068 — BG-2.39 — *eṣā te'bhihitā sānkhye buddhir yoge tv imām śṛṇu — buddhyā yukto yayā pārtha karma-bandham prahāsyasi* — eṣā (THIS, nominative-feminine-singular demonstrative — pointing back to the entire SĀṄKHYA-teaching just deli
- Cluster 0072 — BG-2.45 — *traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna* — traiguṇya-viṣayāḥ (HAVING-THE-THREE-GUṆAS-AS-THEIR-DOMAIN, nominative-plural-bahuvrīhi-compound from traiguṇya
- BG-2.48 — Yoga as Samatva (the inner posture) — Established in yoga, perform actions having abandoned attachment, Dhanañjaya. Becoming equal in success and fa
- BG-2.56 — The Behavioral Markers Begin — Whose mind is not agitated in sorrows, who is free from craving in pleasures, free from passion-fear-anger — h
- Cluster 0123 — BG 3.26 (न बुद्धिभेदं जनयेत् — Do Not Generate Buddhi-bheda in the Ignorant) — Let no [wise one] create division-of-understanding (buddhi-bheda) in the ignorant who are attached to action;
- Cluster 0201 — BG-5.19 — Even here (iha eva), creation (sargaḥ) is conquered (jitaḥ) by those (taiḥ) whose mind (manaḥ) is established
- Cluster 0204 — BG 5.22 — Contact-Born Enjoyments are Wombs of Suffering; the Wise Do Not Revel — For (hi) those enjoyments (ye bhogāḥ) born-of-contact (samsparśa-jāḥ) are themselves (te eva) wombs-of-sufferi
- Cluster 0218 — BG-6.7 — For the one whose self is conquered (jitātmanaḥ) and who is fully-pacified (praśāntasya), the supreme-Self is
- Cluster 0219 — BG-6.8 — The yogī whose self is satisfied (tṛpta-ātmā) with jñāna-and-vijñāna (jñāna-vijñāna — knowing-and-discerning,
- Cluster 0232 — BG-6.22 — Having-attained (labdhvā) which (yam) one thinks (manyate) no-other (cha aparam) gain (lābham) greater (adhika
- Cluster 0240 — The one (yaḥ) who, by self-as-measure (ātmaupamyena), sees (paśyati) everywhere (sarvatra) as equal (samam) —
- Cluster 0241 — BG-6.33-34 — Arjuna said: This yoga (yaḥ ayam yogaḥ) of-equanimity (sāmyena) which has-been-spoken (proktaḥ) by-You (tvayā)
- Cluster 0246 — BG-6.41 — Having attained (prāpya) the worlds (lokān) of the meritorious-doers (puṇya-kṛtām), having dwelt-there (uṣitvā
- Cluster 0264 — BG-7.15: *na mām duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ . māyayāpahṛta-jñānā āsuram bhāvam āśritāḥ* — Not (na
- Cluster 0276 — But (tu) of-whom (yeṣām) the-pāpa (pāpam) is-anta-gata (anta-gatam — gone-to-its-end, exhausted) — of-those-pe
- Cluster 0293 — BG-8.14-15: The *Sulabha*-Promise and the *Duḥkhālaya*-Cascade — BG-8.14: The one of *non-other-citta* (ananya-cetāḥ) who-constantly (satatam) remembers-Me (mām smarati) every
…and 54 more in search.
Aṣṭāvakra
- The Pleasure That Will Leave Anyway — From Part 7: On Pleasure and Pain
- The Pain That Is Not You — From Part 7: On Pleasure and Pain
- What Stays When Both Are Gone — From Part 7: On Pleasure and Pain
Guru Charitra
- Chapter 13 — Brahmin's Colic Pain Subsided — Literal. Shri Guru travels south, blesses his sister Ratnai (predicting her future leprosy and meeting at Papv