Expressions researched:
"Happiness derived from"
Bhagavad-gita As It Is
BG Chapters 1 - 6
Happiness derived from conquering them and happiness derived by seeing kinsmen alive are both on the basis of personal sense gratification, even at a sacrifice of wisdom and duty.
BG 2.39, Purport: According to the Nirukti, or the Vedic dictionary, saṅkhyā means that which describes things in detail, and sāṅkhya refers to that philosophy which describes the real nature of the soul. And yoga involves controlling the senses. Arjuna's proposal not to fight was based on sense gratification. Forgetting his prime duty, he wanted to cease fighting, because he thought that by not killing his relatives and kinsmen he would be happier than by enjoying the kingdom after conquering his cousins and brothers, the sons of Dhṛtarāṣṭra. In both ways, the basic principles were for sense gratification. Happiness derived from conquering them and happiness derived by seeing kinsmen alive are both on the basis of personal sense gratification, even at a sacrifice of wisdom and duty. Kṛṣṇa, therefore, wanted to explain to Arjuna that by killing the body of his grandfather he would not be killing the soul proper, and He explained that all individual persons, including the Lord Himself, are eternal individuals; they were individuals in the past, they are individuals in the present, and they will continue to remain individuals in the future, because all of us are individual souls eternally. We simply change our bodily dress in different manners, but actually we keep our individuality even after liberation from the bondage of material dress.
In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses.
BG 6.20-23, Purport: In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today's so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery. Even those yogīs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated.
BG Chapters 13 - 18
Happiness derived from a combination of the senses and the sense objects is always a cause of distress and should be avoided by all means.
BG 18.38, Purport: A young man and a young woman meet, and the senses drive the young man to see her, to touch her and to have sexual intercourse. In the beginning this may be very pleasing to the senses, but at the end, or after some time, it becomes just like poison. They are separated or there is divorce, there is lamentation, there is sorrow, etc. Such happiness is always in the mode of passion. Happiness derived from a combination of the senses and the sense objects is always a cause of distress and should be avoided by all means.
He person acting in Kṛṣṇa consciousness is not attached to anything material; he becomes accustomed to not taking pleasure in anything beyond the transcendental happiness derived from the service of the Lord.
BG 18.49, Purport: The person acting in Kṛṣṇa consciousness is really a sannyāsī, one in the renounced order of life. By such a mentality, one is satisfied because he is actually acting for the Supreme. Thus he is not attached to anything material; he becomes accustomed to not taking pleasure in anything beyond the transcendental happiness derived from the service of the Lord. A sannyāsī is supposed to be free from the reactions of his past activities, but a person who is in Kṛṣṇa consciousness automatically attains this perfection without even accepting the so-called order of renunciation. This state of mind is called yogārūḍha, or the perfectional stage of yoga. As confirmed in the Third Chapter, yas tv ātma-ratir eva syāt: one who is satisfied in himself has no fear of any kind of reaction from his activity.
Srimad-Bhagavatam
SB Canto 1
Foolish men seek after material sense pleasure as a substitute for real happiness, but such foolish men forget that temporary so-called happiness derived from sense pleasures is also enjoyed by the dogs and hogs.
SB 1.3.13, Purport: This order of life is respected by all others. Mahārāja Ṛṣabha, the son of King Nābhi and Merudevī, was an incarnation of the Lord, and He instructed His sons to follow the path of perfection by tapasya, which sanctifies one's existence and enables one to attain the stage of spiritual happiness which is eternal and ever increasing. Every living being is searching after happiness, but no one knows where eternal and unlimited happiness is obtainable. Foolish men seek after material sense pleasure as a substitute for real happiness, but such foolish men forget that temporary so-called happiness derived from sense pleasures is also enjoyed by the dogs and hogs. No animal, bird or beast is bereft of this sense pleasure. In every species of life, including the human form of life, such happiness is immensely obtainable. The human form of life, however, is not meant for such cheap happiness.
SB 1.5.18, Translation: Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet (Brahmaloka) down to the lowest planet (Pātāla). As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.
SB Canto 2
The happiness derived from the Lord may be measured by the Lord, but the happiness increases again, and as such there is eternally a competition between increment and measurement, so much so that the competition is never stopped, but goes on unlimitedly ad infinitum.
SB 2.6.36, Purport: It is said in the scriptures, brahma-saukhyaṁ tv anantam: spiritual happiness is unlimited. Here it is said that even the Lord cannot measure such happiness. This does not mean that the Lord cannot measure it and is therefore imperfect in that sense. The actual position is that the Lord can measure it, but the happiness in the Lord is also identical with the Lord on account of absolute knowledge. So the happiness derived from the Lord may be measured by the Lord, but the happiness increases again, and the Lord measures it again, and then again the happiness increases more and more, and the Lord measures it more and more, and as such there is eternally a competition between increment and measurement, so much so that the competition is never stopped, but goes on unlimitedly ad infinitum.
SB Canto 3
The impersonalists are very much afraid of hearing the activities of the Lord because they think that the happiness derived from the transcendental situation of Brahman is the ultimate goal of life.
SB 3.6.37, Purport: The impersonalists are very much afraid of hearing the activities of the Lord because they think that the happiness derived from the transcendental situation of Brahman is the ultimate goal of life; they think that anyone's activity, even that of the Personality of Godhead, is mundane. But the idea of happiness indicated in this verse is different because it relates to the activities of the Supreme Personality, who has transcendental qualities. The word guṇa-vādam is significant because the qualities of the Lord and His activities and pastimes are the subject matter for the discussions of devotees. A ṛṣi like Maitreya is certainly not interested in discussing anything pertaining to mundane qualities, yet he says that the highest perfectional stage of transcendental realization is to discuss the Lord's activities.
Such ekatva, or merging into the effulgence of the Supreme Lord, is called kaivalya, but the happiness derived from kaivalya is considered by the pure devotee to be hellish.
SB 3.29.13, Purport: It is clearly stated herein that a pure devotee does not desire ekatva, oneness with the Supreme Lord, as desired by the impersonalists, the mental speculators and the meditators. To become one with the Supreme Lord is beyond the dream of a pure devotee. Sometimes he may accept promotion to the Vaikuṇṭha planets to serve the Lord there, but he will never accept merging into the Brahman effulgence, which he considers worse than hellish. Such ekatva, or merging into the effulgence of the Supreme Lord, is called kaivalya, but the happiness derived from kaivalya is considered by the pure devotee to be hellish. The devotee is so fond of rendering service to the Supreme Lord that the five kinds of liberation are not important to him. If one is engaged in pure transcendental loving service to the Lord, it is understood that he has already achieved the five kinds of liberation.
SB Canto 4
Happiness derived from the touch of skin, or sensuous happiness, is present in the life of hogs and dogs. Such happiness is very insignificant.
SB 4.9.9, Purport: Dhruva Mahārāja repented because he had come to the Lord to render devotional service for material profit. He here condemns his attitude. Only due to gross lack of knowledge does one worship the Lord for material profit or for sense gratification. The Lord is like a desire tree. Anyone can have whatever he desires from the Lord, but people in general do not know what kind of benediction they should ask from Him. Happiness derived from the touch of skin, or sensuous happiness, is present in the life of hogs and dogs. Such happiness is very insignificant. If a devotee worships the Lord for such insignificant happiness, he must be considered devoid of all knowledge.
As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.
SB 4.29.32, Purport: "Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet (Brahmaloka) down to the lowest planet (Pātāla). As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them." (SB 1.5.18) One should simply try to develop his Kṛṣṇa consciousness and not waste his time trying to improve his material condition. Actually the material condition cannot be improved. The process of improvement means accepting another miserable condition.
SB Canto 5
The happiness derived from society, friendship and love is like a drop of water in the scorching heat of the desert.
SB 5.13.8, Purport: The ambitious conditioned soul wants to be very happy in this material world with his family, but he is compared to a traveler in the forest who desires to climb a hill full of thorns and small stones. As stated in the previous verse, the happiness derived from society, friendship and love is like a drop of water in the scorching heat of the desert. One may want to become very great and powerful in society, but this is like attempting to climb a hill full of thorns. Śrīla Viśvanātha Cakravartī Ṭhākura compares one's family to high mountains. Becoming happy in their association is like a hungry man's endeavoring to climb a mountain full of thorns. Almost 99.9 percent of the population is unhappy in family life, despite all the attempts being made to satisfy the family members.
SB 5.14.22, Translation: The conditioned soul is sometimes attracted to the little happiness derived from sense gratification. Thus he has illicit sex or steals another's property. At such a time he may be arrested by the government or chastised by the woman's husband or protector. Thus simply for a little material satisfaction, he falls into a hellish condition and is put into jail for rape, kidnapping, theft and so forth.
SB Canto 7
Devotees are not desirous of any material happiness, including the happiness derived from liberation.
SB 7.6.25, Purport: Dharma, artha, kāma and mokṣa are kaitava—false and unnecessary. Nirmatsarāṇām, persons who are completely transcendental to the material activities of separateness, who make no distinction between "mine" and "yours," but who simply engage in the devotional service of the Lord, are actually fit to accept bhāgavata-dharma (dharmān bhagavatān iha). Because they are nirmatsara, not jealous of anyone, they want to make others devotees, even their enemies. In this regard, Śrīla Madhvācārya remarks, kāṅkṣate mokṣa-gam api sukhaṁ nākāṅkṣato yathā. Devotees are not desirous of any material happiness, including the happiness derived from liberation. This is called anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11). Karmīs desire material happiness, and jñānīs desire liberation, but a devotee does not desire anything; he is simply satisfied by rendering transcendental loving service at the lotus feet of the Lord and glorifying Him everywhere by preaching, which is his life and soul.
SB Canto 8
The householder's life is based on sense gratification, and therefore the happiness derived from it is very meager.
SB 8.16.5, Purport: In this verse, Aditi has been addressed by her husband, Kaśyapa Muni, as gṛha-medhini, which means "one who is satisfied in household life for sense gratification." Generally, those who are in household life pursue sense gratification in the field of activities performed for material results. Such gṛhamedhīs have only one aim in life—sense gratification. Therefore it is said, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham: (SB 7.9.45) the householder's life is based on sense gratification, and therefore the happiness derived from it is very meager. Nonetheless, the Vedic process is so comprehensive that even in householder life one can adjust his activities according to the regulative principles of dharma, artha, kāma and mokṣa. One's aim should be to achieve liberation, but because one cannot at once give up sense gratification, in the śāstras there are injunctions prescribing how to follow the principles of religion, economic development and sense gratification.
SB Canto 9
The happiness derived from merging in the impersonal Brahman and the happiness derived from the eight perfections of mystic yoga (aṇimā, laghimā, prāpti and so on) do not give any pleasure to the devotee.
SB 9.4.25, Purport: A pure devotee is uninterested not only in elevation to the higher planetary systems but even in the perfections of mystic yoga. Real perfection is devotional service. The happiness derived from merging in the impersonal Brahman and the happiness derived from the eight perfections of mystic yoga (aṇimā, laghimā, prāpti and so on) do not give any pleasure to the devotee.
SB Cantos 10.14 to 12 (Translations Only)
SB 11.25.29, Translation: Happiness derived from the self is in the mode of goodness, happiness based on sense gratification is in the mode of passion, and happiness based on delusion and degradation is in the mode of ignorance. But that happiness found within Me is transcendental.
Sri Caitanya-caritamrta
CC Adi-lila
For those who take pleasure in the transcendental topics of the Supreme Personality of Godhead, the four progressive realizations of religiosity, economic development, sense gratification and liberation, cannot compare to the happiness derived from hearing about the transcendental activities of the Lord.
CC Adi 6.42, Purport: "For those who take pleasure in the transcendental topics of the Supreme Personality of Godhead, the four progressive realizations of religiosity, economic development, sense gratification and liberation, all combined together, cannot compare, any more than a straw could, to the happiness derived from hearing about the transcendental activities of the Lord." Those who engage in the transcendental service of the lotus feet of Kṛṣṇa, being relieved of all material enjoyment, have no attraction to topics of impersonal monism.
CC Madhya-lila
CC Madhya 2.52, Translation: Lord Caitanya Mahāprabhu spoke, “"My dear beautiful friend, if one develops love of Godhead, love of Kṛṣṇa, the son of Nanda Mahārāja, all the bitter and sweet influences of this love will manifest in one"s heart. Such love of Godhead acts in two ways. The poisonous effects of love of Godhead defeat the severe and fresh poison of the serpent. Yet there is simultaneously transcendental bliss, which pours down and defeats the pride of nectar and diminishes its value. In other words, love of Kṛṣṇa is so powerful that it simultaneously defeats the poisonous effects of a snake, as well as the happiness derived from pouring nectar on one's head. It is perceived as doubly effective, simultaneously poisonous and nectarean.’”
Śrīmatī Rādhārāṇī and the gopīs are not interested in their personal happiness derived from association with Kṛṣṇa.
CC Madhya 8.214, Translation and Purport: “The transcendental mellow is nourished by that mutual behavior in transcendental love of Godhead. When Lord Kṛṣṇa sees how the gopīs have developed pure love for Him, He becomes very satisfied.
Śrīmatī Rādhārāṇī and the gopīs are not interested in their personal happiness derived from association with Kṛṣṇa. Rather, they become happy by seeing one another associate with Kṛṣṇa. In this way their dealings are further nourished by love of Godhead, and seeing this, Kṛṣṇa is very pleased.
CC Madhya 24.39, Translation: “Pure devotional service is so sublime that one can very easily forget the happiness derived from material enjoyment, material liberation and mystic or yogic perfection. Thus the devotee is bound by Kṛṣṇa's mercy and His uncommon power and qualities.
CC Antya-lila
CC Antya 1.148, Translation: “"My dear beautiful friend, if one develops love of Godhead, love of Kṛṣṇa, the son of Nanda Mahārāja, all the bitter and sweet influences of this love will manifest in one"s heart. Such love of Godhead acts in two ways. The poisonous effects of love of Godhead defeat the severe and fresh poison of the serpent. Yet there is simultaneously transcendental bliss, which pours down and defeats the poisonous effects of a snake, as well as the happiness derived from pouring nectar on one's head. It is perceived as doubly effective, simultaneously poisonous and nectarean.’”
Other Books by Srila Prabhupada
Nectar of Devotion
Happiness derived from pure devotional service is the highest, because it is eternal. The happiness derived from material perfection or understanding oneself to be Brahman is inferior because it is temporary.
Nectar of Devotion 1: Śrīla Rūpa Gosvāmī has analyzed the different sources of happiness. He has divided happiness into three categories, which are (1) happiness derived from material enjoyment, (2) happiness derived by identifying oneself with the Supreme Brahman and (3) happiness derived from Kṛṣṇa consciousness.
In the tantra-śāstra Lord Śiva speaks to his wife, Satī, in this way: "My dear wife, a person who has surrendered himself at the lotus feet of Govinda and who has thus developed pure Kṛṣṇa consciousness can be very easily awarded all the perfections desired by the impersonalists; and beyond this, he can enjoy the happiness achieved by the pure devotees."
Happiness derived from pure devotional service is the highest, because it is eternal. The happiness derived from material perfection or understanding oneself to be Brahman is inferior because it is temporary.
A pure devotee does not aspire after any of these perfections, because the happiness derived from devotional service in Kṛṣṇa consciousness is so transcendental and so unlimited that no other happiness can compare to it.
Nectar of Devotion 1: Actually, a pure devotee does not aspire after any of these perfections, because the happiness derived from devotional service in Kṛṣṇa consciousness is so transcendental and so unlimited that no other happiness can compare to it. It is said that even one drop of happiness in Kṛṣṇa consciousness stands beyond comparison with an ocean of happiness derived from any other activity. Thus, any person who has developed even a little quantity of pure devotional service can very easily kick out all the other kinds of happiness derived from religiousness, economic development, sense gratification and liberation.
Any person who has developed even a small amount of devotional service doesn't care a fig for any kind of happiness derived from religiousness, economic development, sense gratification or the five kinds of liberation.
Nectar of Devotion 1: In the Nārada-pañcarātra it is also said that any person who has developed even a small amount of devotional service doesn't care a fig for any kind of happiness derived from religiousness, economic development, sense gratification or the five kinds of liberation. Any kind of happiness derived from religiousness, economic development, liberation or sense gratification cannot even dare to enter into the heart of a pure devotee. It is stated that as the personal attendants and maidservants of a queen follow the queen with all respect and obeisances, similarly the joys of religiousness, economic development, sense gratification and liberation follow the devotional service of the Lord. In other words, a pure devotee does not lack any kind of happiness derived from any source. He does not want anything but service to Kṛṣṇa, but even if he should have another desire, the Lord fulfills this without the devotee's asking.
Śrīla Rūpa Gosvāmī says that if brahmānanda, or the happiness of becoming one with the Supreme, is multiplied by one trillionfold, it still cannot compare to an atomic fraction of the happiness derived from the ocean of devotional service.
Nectar of Devotion 1: Śrīla Rūpa Gosvāmī says that if brahmānanda, or the happiness of becoming one with the Supreme, is multiplied by one trillionfold, it still cannot compare to an atomic fraction of the happiness derived from the ocean of devotional service.
In the Hari-bhakti-sudhodaya Prahlāda Mahārāja, while satisfying Lord Nṛsiṁhadeva by his prayers, says, "My dear Lord of the universe, I am feeling transcendental pleasure in Your presence and have become merged in the ocean of happiness. I now consider the happiness of brahmānanda to be no more than the water in the impression left by a cow's hoof in the earth, compared to this ocean of bliss." Similarly, it is confirmed in the Bhāvārtha-dīpikā, Śrīdhara Svāmī's commentary on the Śrīmad-Bhāgavatam, "My dear Lord, some of the fortunate persons who are swimming in the ocean of Your nectar of devotion, and who are relishing the nectar of the narration of Your pastimes, certainly know ecstasies which immediately minimize the value of the happiness derived from religiousness, economic development, sense gratification and liberation. Such a transcendental devotee regards any kind of happiness other than devotional service as no better than straw in the street."
We may understand that the various feelings of happiness derived from discharging devotional service may be termed the "mellows" of devotional service.
Nectar of Devotion 20: Without relishing some sort of mellow, or loving mood, in one's activities, no one can continue to perform such activities. Similarly, in the transcendental life of Kṛṣṇa consciousness and devotional service there must be some mellow, or specific taste, from the service. Generally this mellow is experienced by chanting, hearing, worshiping in the temple and being engaged in the service of the Lord. So when a person feels transcendental bliss; that is called "relishing the mellow." To be more clear, we may understand that the various feelings of happiness derived from discharging devotional service may be termed the "mellows" of devotional service.
Krsna, The Supreme Personality of Godhead
The conditioned souls within this material world are frustrated by searching out the pleasure of happiness derived from sense gratification.
Krsna Book 80: Anyone who becomes a devotee of the Lord automatically attains liberation without having to make a separate attempt. Because the Lord is unlimited, His pastimes and activities for creating, maintaining and destroying the whole cosmic manifestation are also unlimited. I therefore wish to hear about other pastimes of His which you may not have described as yet. My dear master, the conditioned souls within this material world are frustrated by searching out the pleasure of happiness derived from sense gratification. Such desires for material enjoyment are always piercing the hearts of conditioned souls. But I am actually experiencing how the transcendental topics of Lord Kṛṣṇa's pastimes can relieve one from being affected by such material activities of sense gratification. I think that no intelligent person can reject this method of hearing the transcendental pastimes of the Lord again and again; simply by hearing, one can remain always steeped in transcendental pleasure.
Renunciation Through Wisdom
In one Upaniṣad there is a statement that once a person experiences the happiness derived from Brahman realization, he no longer has anything to fear.
Renunciation Through Wisdom 5.1: The soul is assailed by these miseries as long as he harbors the delusion that something exists outside of Kṛṣṇa. Therefore when one is situated in transcendence, one feels happiness even in this world. The mundane conception of life is a product of the three modes of material nature, which affect the mind and senses. But when one's vision is transformed through buddhi-yoga, one sees everything as having a direct link with Kṛṣṇa. The material elements, such as fire, water, ether, and mind, along with the directions, the soul, and time—everything material and spiritual, personal and impersonal—all reflect Kṛṣṇa, the Supreme Being. When one reaches this state of realization, the dualities and illusion of sin and piety, happiness and distress, are dissolved by the ecstatic harmony of transcendence. In one Upaniṣad there is a statement that once a person experiences the happiness derived from Brahman realization, he no longer has anything to fear.
Narada-bhakti-sutra (sutras 1 to 8 only)
"I now regard the happiness derived from understanding impersonal Brahman to be like the water contained in a calf's hoofprint."
Narada Bhakti Sutra 6, Purport: "My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Thus I now regard the happiness derived from understanding impersonal Brahman to be like the water contained in a calf's hoofprint."
In this way, one who reaches the perfectional stage of devotional service becomes so satisfied that he does not want anything more, and thus he always engages in pure devotional service.
Lectures
Srimad-Bhagavatam Lectures
It is said sukham aindriyakam: "Happiness derived from the sources which is not related with Kṛṣṇa..."
Lecture on SB 7.6.3 -- Vrndavana, December 4, 1975: Therefore here it is said sukham aindriyakam: "Happiness derived from the sources which is not related with Kṛṣṇa..." That is sukham aindriyakam. Actually you do that. When we enjoy sense pleasure, that is not for Kṛṣṇa. That is material sense perception. So Prahlāda Mahārāja says that this kind of pleasure, happiness... Sukham aindriyakaṁ daityā. He is particularly addressing his friend, daityā, because they are sons of daityā, demons. Just like at the present moment ninety-nine per cent of the population, they are daityās, demons. What is the difference between a demon and a demigod? Daityā means the sons of the Diti. So daitya. And deva. Deva means devotees or those who accept the supremacy of the Lord. They are called deva. Viṣṇu-bhakto bhaved daiva āsuras tad-viparyayaḥ. Anyone who is viṣṇu-bhakta, accepting God as the supreme controller, they are called demigods.
The so-called happiness derived from the senses, that is not happiness. That is crude, that is for the fools and rascals.
Lecture on SB 7.6.6 -- New Vrindaban, June 22, 1976: One has to attain to that stage of happiness with(out) distress. So that is a long history; everyone knows that happiness is not possible. But we arrange to get so-called... Happiness means sense gratification. That is not happiness. Sukham ātyantikaṁ yat tad ātindriya grāhyam (BG 6.21). Directly sense perception is not happiness. These things are in the Bhagavad-gītā, you will find: sukham ātyantikaṁ yat tad atīndriyaṁ grāhyam. Ātindriyam means beyond these material senses, transcendental, there is another happiness. That is transcendental bliss. That we perceive little bit while we are chanting. By chanting, chanting, chanting, when you'll be purified, then you will have the opportunity of tasting that transcendental bliss. Otherwise, the so-called happiness derived from the senses, that is not happiness. That is crude, that is for the fools and rascals. That is not happiness.
Nectar of Devotion Lectures
It is our experience that happiness derived from material enjoyment, that is not permanent. That we can understand.
The Nectar of Devotion -- Vrndavana, November 8, 1972: Acyutānanda: "Happiness derived from pure devotional service is the highest because it is eternal, but the happiness derived from material perfection or understanding oneself to be Brahman is inferior because it is only temporary. There is no preventing one's falling down from material happiness, and there is even every chance of falling down from the spiritual happiness derived from identifying oneself with the impersonal Brahman."
Prabhupāda: Yes. Happiness, it is our experience that happiness derived from material enjoyment, that is not permanent. That we can understand. But happiness of identifying oneself with Brahman, ahaṁ brahmāsmi, nirbheda-brahmānusandhana, that happiness is also not permanent. That is stated in the Śrīmad-Bhāgavatam: āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta yuṣmad-aṅghrayaḥ (SB 10.2.32). Āruhya kṛcchreṇ... By great austerity, auspici..., and penance, one may rise up to the platform of Brahman realization, paraṁ padam. Āruhya kṛcchreṇa paraṁ padaṁ patanty adhaḥ (SB 10.2.32). Again he falls down.
Even Brahma-sukha, the happiness derived from realization of Brahman, is not perfect.
The Nectar of Devotion -- Vrndavana, November 8, 1972: Therefore those who are impersonalists, they think that they have become liberated. Actually, they are not liberated. The Bhāgavata says, vimukta-māninaḥ. Ye 'nye 'ravindākṣa, ye 'nye 'ravindākṣa vimukta-māninaḥ. They are thinking like that. Actually, their intelligence is not yet completely purified. Aviśuddha-buddhayaḥ. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ (SB 10.2.32). So even Brahma-sukha, the happiness derived from realization of Brahman, is not perfect. That is also stated in the Bhagavad-gītā:
- brahma-bhūtaḥ prasannātmā
- na śocati na kāṅkṣati
- samaḥ sarveṣu bhūteṣu
- mad-bhaktiṁ labhate parām
- (BG 18.54)
That brahma-bhūtaḥ state is a preliminary qualification to enter into devotional service. But if one does not enter into devotional service, anādṛta-yuṣmad-aṅghrayaḥ, neglects the lotus feet of Kṛṣṇa, then patanty adhaḥ. These are the statements, authoritative statements.
Other spiritual happiness derived from impersonal Brahman effulgence or localized Paramātmā connection... Because that is not complete connection, complete relationship with the Supreme Brahman.
The Nectar of Devotion -- Vrndavana, November 9, 1972: So from that standard of happiness nobody falls down. But other spiritual happiness derived from impersonal Brahman effulgence or localized Paramātmā connection... Because that is not complete connection, complete relationship with the Supreme Brahman. Partial. Sac-cid-ānanda. Because unless we approach the Personality of Godhead there is no question of ānanda. You can achieve partially sat portion, you can achieve partially cit portion, sac-cit, but unless you come to the platform ānanda—the real ānanda is with Kṛṣṇa in the Goloka Vṛndāvana—so there is chance of falling down. One who does not endeavor to approach this platform of ānandamaya, ānandamaya 'bhyāsāt, where everything is simply ānanda... Even the birds and beasts and the flowers and the water, they are also enjoying that blissfulness. So that is required.
Philosophy Discussions
Śāstra says this happiness derived from sexual intercourse is very, very insignificant.
Philosophy Discussion on Sigmund Freud: It is botheration, painful. It is called pain. (indistinct) (indistinct) means pain. So nature is prohibiting that, (indistinct), child delivery, so the man is also given so much trouble. The woman is also given so much trouble. So why is the trouble there? The (indistinct) for everything is don't be implicated in this sex life. If you simply tolerating a little itching sensation, then you will not have so much pain. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). These ordinary men who are attached to the materialistic way of life, their only happiness is this sexual intercourse. So śāstra says this happiness derived from sexual intercourse is very, very insignificant. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. This is not happiness. It is very (indistinct) third class or even lower than happiness. But because we have no idea of other happiness, Kṛṣṇa consciousness, the materialistic way of life, that is the happiness.
Conversations and Morning Walks
1976 Conversations and Morning Walks
Eating is common affair, and happiness derived from eating is as good by the dog as by the pig and human being.
Room Conversation -- September 4, 1976, Vrndavana: Prabhupāda: Yes. But that is not possible for the animal. Therefore to remain happy within yourself, that is a prerogative of the human being. But we are not trying for that purpose. We are trying to be happy by eating, by sleeping, by sex or by defense. This is our platform of happiness. A dog cannot go to the restaurant, but a human being, if he goes to a restaurant and he can eat palatable dishes, he thinks he's happy. But what is that eating? In your standard you feel happiness, whereas on the street you'll find a pig, he's happy by eating stool. One man's food another man's poison. So eating happiness is there but the standard different. Therefore this eating is common affair, and happiness derived from eating is as good by the dog as by the pig and human being.
Indian man: Your idea is clear.
Prabhupāda: So we should know... Happiness is described in the Bhagavad-gītā: sukham ātyantikaṁ yat tad atīndriyaṁ grāhyam (BG 6.21). What is happiness, that is beyond the senses. The sense happiness is there by the pig and the man. But his standard of sense happiness is different from the man's. Standard may be different, but the happiness derived from the subject matter is the same. There is no difference.
