Pleasure & Pain
What the five voices say — 354 passages.
Tukārām
- Abhanga 2387 — Accept whatever life brings with reverence, and place the burden on God rather than carrying it alone, because
- Abhanga 2455 — For today: eyes fixed on form, mind stilled at feet; body-feeling lost ; sukha-duḥkha indistinguishable, thirs
- Abhanga 2450 — A love so complete that it fills the eyes and heart makes everything else in ordinary life feel less sweet by
- Abhanga 3073 — Since old age strips away the body's dignity anyway, stop clinging to worldly business and use whatever time r
- Abhanga 3816 — A person's real priorities are revealed by contrast, in how generously they treat pleasure and status compared
- Abhanga 3904 — Tukaram says a devotee of Hari has nothing to fear or worry about, since God removes suffering and stays close
- Abhanga 4386 — It is better to lose a sense entirely than let it lead you into sin, and true devotion means wanting your eyes
- Abhanga 4480 — Tukaram voices the full rawness of feeling abandoned by God, using the shocking image of a discarded fetus, sh
- Abhanga 4543 — The truly compassionate one clears trouble before it reaches you and does the real work quietly, without needi
- Abhanga 4570 — Keeping God, or whatever truly matters, at the center of your body, mind, and speech can dissolve past sufferi
- Abhanga 2316 — Freedom is not a gift handed to you from outside; it grows from mastering your own cravings, and the real frui
- Abhanga 2388 — Your troubles come from your own past actions, not from others, so stay calm, keep saying Gōvinda's name, and
- Abhanga 2391 — For today: no ornament without heating; enemies become friends through destruction; let the body bear bhoga; m
- Abhanga 2405 — Much suffering is self-inflicted like a scorpion's own sting, so examine your mind honestly since it acts as b
- Abhanga 2428 — Even a devotee's bold complaint to God, arguing that suffering reflects badly on the Lord, must end in humble
- Abhanga 2454 — Holding the divine feet in your heart eases every kind of suffering, and quiet, unclaimed service eventually e
- Abhanga 2500 — For today: you know our garbha-vāsa ; separating-and-attaching is the Lord's kavatuka-game .
- Abhanga 2559 — Once you stand face to face with the divine, old attachments to worldly pleasure fall away and a steady, unfai
- Abhanga 2572 — Once what is truly yours settles into your hands and old suffering has broken, there is no need to keep carryi
- Abhanga 3057 — A person who eagerly seeks out shallow pleasures while treating prayer and true guidance as a burden is like a
- Abhanga 3111 — Real spiritual discipline is simple: don't overindulge food and sleep, speak in measure, know your own peace,
- Abhanga 3113 — Tukaram teaches that true purity isn't ritual cleanliness but equanimity, letting go of mine and yours and tre
- Abhanga 3129 — Wealth cannot protect anyone from suffering, the workings of fate stay unknowable and rest in God's hand, and
- Abhanga 3215 — Simply singing of the divine, without elaborate rituals, can wash over a whole life, ease the fear of mortalit
- Abhanga 3396 — Chasing final liberation while giving up the everyday joy of love and devotion misses the point, staying in th
…and 241 more in search.
Dāsabodha
- Dashak 3 · Samāsa 1 — Rāmdās opens the samāsa, titled janma-duḥkha nirūpaṇa ('exposition of the sorrow of birth'), by stacking four
- Dashak 3 · Samāsa 7 — Having described the ādhyātmika (afflictions rooted in one's own body and mind), Rāmdās turns to ādhibhautika
- Dashak 11 · Samāsa 10 — Ramdas opens by contrasting the fool, who stays confined to a single narrow view, with the wise person (catura
- Dashak 17 · Samāsa 6 — Rāmdās opens this samāsa noting that the embodied self experiences pleasure and pain throughout life, then dep
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-d
…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
- Chapter 10 — Dispassion — The three usual goals of life — pleasure (kāma), wealth (artha), and even duty (dharma), which merely produces
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