Happiness and Distress
From Vaniquotes
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Subcategories Pages in category
This category has the following 10 subcategories, out of 10 total.
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Pages in category "Happiness and Distress"
The following 205 pages are in this category, out of 205 total.
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- Appearance of happiness and distress
- Atmavat sarva-bhutesu: one should feel the happiness and distress of others as his own. It is on this basis that the Buddhist religious principle of nonviolence - ahimsah parama-dharmah - is established
- Distress and happiness
- Equipoised in happiness and distress
- Feeling of happiness and distress
- Material happiness and distress
- Mixed happiness and distress
- Not disturbed by happiness and distress
- Temporary happiness and distress
- The nonpermanent appearance of happiness & distress, & their disappearance in due course, are like the appearance & disappearance of winter & summer seasons. They arise from sense perception & one must learn to tolerate them (BG 2.14)
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- A devotee is neutral in all conditions of life, whether in the heavenly planets or hellish planets, whether liberated from the material world or conditioned by it, and whether blessed with happiness or subjected to distress. These are all merely dualities
- A devotee is not concerned with enjoyment or distress; he simply desires to execute devotional service. It is said in the Srimad-Bhagavatam that devotional service should be apratihata, unchecked by the material conditions of happiness or distress
- A living entity perpetually struggles hard to rid himself of the pangs of material existence, but the path of fruitive work leads him to either temporary happiness or temporary distress in material existence
- A man in perfect knowledge knows that one cannot be happier than he is destined to be. In this material world, everyone is destined to suffer a certain amount of distress and enjoy a certain amount of happiness
- A sleeping man creates his happiness and distress by dreaming, although actually they have no existence
- According to one's destiny, one enjoys allotted happiness and distress, even though one keeps himself in one place. This is the injunction of the sastras
- According to them (atheistic, materialistic Sankhyaites), combinations of material elements are the causes of material happiness and distress, and disintegration of matter is the cause of freedom from all material pangs
- Acquiring transcendental knowledge does not mean that we become indifferent to our present state of affairs, but it means that we should not be overwhelmed by the coming and going of happiness and distress
- After the varieties of living entities are created, they are subject to happiness and distress according to their association
- Akrura continued, "My dear Dhrtarastra, I beg to advise you not to be blind to the facts of material existence. Material, conditioned life, either in distress or in happiness, is to be accepted as a dream"
- All forms of happiness or distress, such as winter cold or summer heat, are due to material sense perception only. They come and go according to the laws of nature, and they are therefore to be tolerated without our being disturbed
- All our relationships in this material world with friends, relatives or enemies consist of duality, in which one feels happy and distressed on the basis of illusion
- Although qualitatively one with the Lord, the living being, due to contamination of the material world, is pervertedly manifested, he experiences so-called happiness and distress in the material world
- Although the root of distress and happiness is the mind, intelligence and ego, a gross body is still required as an instrument for enjoyment. The gross body may change, but the subtle body continues to act
- Although the Supreme Lord is unattached to our happiness and distress according to karma, and although no one is His enemy or favorite, He creates pious and impious activities through the agency of His material potency
- Although the Supreme Personality of Godhead is the ultimate doer of everything, in His original transcendental existence He is not responsible for the happiness and distress, or bondage and liberation, of the conditioned souls
- An advanced devotee does not distinguish between happiness and distress
- An advanced devotee does not distinguish between happiness and distress. As stated in Srimad-Bhagavatam (SB 10.14.8): When a devotee is in a condition of so-called distress, he considers it a gift or blessing from the Supreme Personality of Godhead
- Animals in bodies lower than that of the human being are conscious only as far as their bodily distress and happiness are concerned; they cannot think of more than their bodily necessities of life-eating, sleeping, mating and defending
- Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation
- As a wheel sometimes goes up and sometimes comes down, the stringent laws of material nature make the living entity in material existence sometimes happy and sometimes distressed
- As long as a foolish person thus considers the self to be the killer of the killed, he continues to be responsible for material obligations, and consequently he suffers the reactions of happiness and distress - SB 10.4.22
- As long as the living entity is entangled in the fruitive activities of so-called happiness and distress, he will receive a particular type of body in which to endure the three kinds of suffering due to material nature - tri-tapa-yantrana
- As long as the material body exists, there are actions and reactions in the material modes. One has to learn tolerance in the face of dualities such as happiness and distress
- As one mistakenly considers a flower garland to be a snake or experiences happiness & distress in a dream, so, in the material world, by a lack of careful consideration, we differentiate between happiness & distress, considering one good & the other bad
- As stated in Bhagavad-gita (2.15): "O best among men (Arjuna), the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation."
- At the present stage of our existence, it is difficult to be unaffected by the temporary happiness and distress pertaining to the body and mind. Nor is it possible at present to assert that we are unidentified with the body and mind
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- Because a devotee knows that he is not the body, he is never affected by bodily happiness or distress. He is not interested in bodily relationships with wife, children, home etc., or in the distress and happiness which come from these things
- Because it is the world of duality. There must be something dual, black-white, darkness-light, sukha, happiness-distress, father-son. There must be. This is called relative world
- Because of the existence of the mind and intelligence on Brahmaloka, its residents have feelings of happiness and distress, but there is no cause of lamentation from old age, death, fear or distress
- Because the same mind and body exist in the same material world of duality when we are awake, the so-called happiness and distress of this world are no better than the false, superficial happiness of dreams
- Because this material life is mixture. You cannot get unadulterated happiness or unadulterated distress. No. That is not. You'll get distress and happiness both
- Because this transcendental position is at once achieved by one who is in Krsna consciousness, the devotee of the Lord is unaffected by the dualities of material existence, namely distress and happiness, cold and heat, etc
- Being completely surrendered to the Supreme Personality of Godhead, we should not aspire for happiness, or regret distress; we must be satisfied with the position allotted to us by the Lord
- BG 2.14 - They (happiness & distress) arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed
- Bharata Maharaja was determined to finish his business in this material world, and he did not at all care for the world of duality. He was complete in Krsna consciousness and was oblivious to good and evil, happiness and distress
- By spiritual realization, disintegration of our material affinity naturally begins, and the more we become spiritually developed, the less we are affected by the happiness or distress that arise out of sense perception in contact with material association
- By the law of karma a common man is perpetually entangled in repeated birth and death, whereas a devotee’s distress and happiness, not being under the laws of karma, are part of a temporary arrangement by the Supreme Lord
- By the order of a judge, one person is released from jail, and another is imprisoned, but the judge is not responsible, for the distress and happiness of these different people is due to their own activities
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- Deluded by ignorance, the living entity wanders in the forest of this material world, enjoying the happiness and distress resulting from his past deeds, everywhere and at all times. (Therefore, neither you nor I am to be blamed for this incident)
- Desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions-all these are considered, in summary, to be the field of activities and its interactions. BG 13.6-7 - 1972
- Devastation is described in the Bhakti-rasamrta-sindhu as a combination of happiness and distress that becomes conspicuous by an absence of any sense of them
- Dhruva Maharaja frankly admitted that he was not beyond the affliction of material distress and happiness. He was confident that the instruction given by Narada was valuable, yet he could not accept it
- Dhruva Maharaja said: My dear Lord Naradaji, for a person whose heart is disturbed by the material conditions of happiness and distress, whatever you have so kindly explained for attainment of peace of mind is certainly a very good instruction
- Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat - and, by so doing, you shall never incur sin. BG 2.38 - 1972
- Dualities of happiness and distress
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- Eight symptoms of a jivan mukta - 04 Another symptom (of a liberated person) is visoka, which indicates that he is callous to material distress and happiness
- Either in distress or in happiness, there is no question of separation. Now our modern politicians, they have introduced this divorce law. Otherwise, according to Hindu, Manu-samhita, there is no divorce law
- Even if we do not endeavor to obtain the advantages of material happiness, we shall obtain them automatically. This happiness and distress are obtainable in any form of life, without endeavor
- Everyone is compelled to accept a certain type of body offered by the Supreme Lord and thus be allotted different grades of happiness and distress
- Everyone is trying to live, struggle for existence, but these living conditions are different, according to the body. The body is made according to his destination of happiness and distress by superior authority
- Everything dependent on the outward covering is also a temporary arrangement. Happiness or distress perceived in relation with the temporary arrangement of the body and mind is also temporary
- Everything that exists in the world is neither an object of happiness nor an object of distress; everything is simply subjective - that is, subject to our sense perceptions as they relate to our processes of thinking, feeling, and willing
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- For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same. BG 6.7 - 1972
- For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same
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- Happiness and distress come and go. Therefore a pandita, a learned man, is not concerned with them. As it is said, gatasun agatasums ca nanusocanti panditah (BG 2.11)
- Happiness and distress do not hamper the process of devotional service. Therefore Srimad-Bhagavatam says that devotional service is ahaituky apratihata, unmotivated and uninterrupted
- Happiness and distress is the cause of socati and kanksati. Kanksati means desiring to have something. This is distress. And lamenting for something, that is also distress. Actually, this is the material position
- He (a devotee) is not interested in bodily relationships with wife, children, home, bank balance, etc., or in the distress and happiness which come from these things. This is the special advantage of being a devotee
- He (devotee of God) has full spiritual knowledge and is automatically liberated (brahma-bhutah). He can therefore see everyone on the spiritual platform. He can comprehend the happiness and distress of all living entities
- He (one) is not concerned with happiness or distress, curses or favors, or heavenly or hellish planets. He sees no distinction between them
- He (Prahlada) will be a virtuously qualified reservoir of all good qualities; he will be jolly and happy in others' happiness, distressed in others' distress, and will have no enemies. He will be a destroyer of the lamentation of all the universes
- He acts for sense gratification and becomes subjected to material pangs, happiness and distress. But when one is freed from such a concept of life, he is no longer subjected to designations, and he envisions everything as spiritual in connection with God
- He by whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me
- He for whom no one is put into difficulty and who is not dirturbed by anxiety, who is steady in happiness and distress, is very dear to Me. BG 12.15 - 1972
- He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna! BG 6.32 - 1972
- How he (the living entity) suffers in the cycle of happiness and distress is described in the next verse - in SB 7.13.31
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- If a living entity has polluted intelligence, he prolongs his materialistic life. Frustrated by material nature, he must follow the movements of the intelligence, which brings various conditions of happiness and distress
- If distress come automatically, then happiness also will come automatically. Why should you try for this so-called distress and happiness? You try for Krsna. This is life
- If one is fortunate enough to understand the happiness and distress of the spirit soul and gets a taste for transcendental knowledge, then he will be indifferent to the happiness and distress of the body and mind and will relish a transcendental peace
- In all cases, one should be detached from the happiness and distress of family life, because in this world one can never be fully happy or fully miserable
- In Bhagavad-gita Lord Krsna recommends that since happiness and distress come and go due to the interaction of the modes of nature on the body, one should not be disturbed by such external movements
- In our present state of existence, there is no possibility of our being indifferent in these matters of material happiness and distress
- In the human form of life, the living entity must accept this instruction from the Supreme Person, Krsna: "Do not plan to achieve happiness and drive away distress. You will never be successful. Simply surrender unto Me" - BG 18.66
- In this world we are, every one of us are bound up by the laws of karma, destiny. We have got our destiny. So much happiness, so much distress we must have
- In this world, to distinguish between good and bad, happiness and distress, is meaningless because they are both mental concoctions (manodharma)
- Instead of being attached to the circumstantial happiness and distress resulting from pious or impious activities, if we want to get out of the clutches of this nescience, then whatever position we are put in by the will of the Lord we should accept
- It is confirmed in BG 2.14 - O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons
- It is fruitless to see and talk of the material modes of nature and their resultant so-called happiness and distress as if they were factual
- It is understood herewith that the kings born in the dynasty of Mithila were all liberated persons, unaffected by the so-called happiness and distress of this world
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- Krsna is impartial, but because this is the material world of duality, such relative terms as happiness and distress, curses and favors, are created by the will of the Supreme
- Krsna replied, "Everyone takes birth in this material world in continuation of his previous life, and thus he is subject to the stringent laws of nature, such as birth and death, distress and happiness, profit and loss"
- Krsna tells Arjuna in Bhagavad-gita (2.14): O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons
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- Learned men do give much stress to the happiness and distress of the soul proper, which is spirit and transcends the existence of the body and the mind. When we enter into such culture of knowledge, it is called transcendental knowledge
- Lilies open or close because of the sunshine, and thus the bumblebees enjoy or suffer, but the sunshine and the sun globe are not responsible for the happiness and distress of the bumblebees
- Living entities have different kinds of bodies, in terms of the different aspects of nature, they are induced to act according to that nature. This is the cause of the varieties of happiness and distress
- Lord Balarama continued, "One's consciousness in material existence can be compared to sleeping, dreaming. When a man sleeps, he dreams of many nonfactual happenings, as a result of dreaming he becomes subject to different kinds of distress & happiness"
- Lord Krsna advised Arjuna: O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons
- Lord Krsna advised Arjuna: They (happiness and distress) arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed - BG 2.14
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- Material conditions, either in so-called happiness or in so-called distress, are all meant ultimately for distress only
- Material distresses and happinesses are products of the three modes, and therefore the causes of such material distress and happiness have nothing to do with the transcendentalists
- Material existence consists of pious and impious fruitive activities. As long as one is engaged in any kind of activity other than devotional service, it will result in the happiness and distress of this material world
- Material happiness and distress come as soon as we accept a body, regardless of what form. We cannot avoid such happiness and distress under any circumstances. The best use of life, therefore, lies in reviving our relationship with the Supreme Lord, Visnu
- Mental activities under the influence of material nature cause happiness and distress within the material world
- Modern civilization is so foolish. They are simply trying for bodily distress and happiness and spoiling the energy which he could utilize for understanding God. This is the defect of modern civilization
- My dear heroic King, please keep yourself always equipoised and treat people equally, whether they are greater than you, in the intermediate stage or lower than you. Do not be disturbed by temporary distress or happiness
O
- O best among men (Arjuna), the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation. BG 2.15 - 1972
- O Daityas, by human efforts no one can supersede the Supreme Personality of Godhead, who can bring happiness and distress to all living entities
- O mother (Parvati), you are now unnecessarily angry, but since all my (Citraketu) happiness and distress are destined by my past activities, I do not plead to be excused or relieved from your curse
- O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons
- O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. BG 2.14 - 1972
- One has to cultivate knowledge of what is actually his own and what is actually not his own. And when one has an understanding of things as they are, he becomes free from all dual conceptions such as happiness and distress, pleasure and pain
- One has to learn tolerance in the face of dualities such as happiness and distress, or cold and warmth, and by tolerating such dualities become free from anxieties regarding gain and loss
- One should simply understand that the distress and happiness of this body are predestined; there is no need to try to avoid the distress of this bodily existence or to attempt to achieve happiness by different types of exercises
- One should try to keep himself satisfied in any condition of life - whether distress or happiness - which is offered by the supreme will. A person who endures in this way is able to cross over the darkness of nescience very easily
- One should work for self-realization, not for economic development, which is impossible to improve. Without endeavor, one can get the amount of happiness and distress for which he is destined, and one cannot change this
- One who has understood the fixed position of the soul should not be disturbed by the incoming and outgoing interactions of the modes of material nature in the form of happiness and distress
- One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from attachment to material things such a person is very dear to Me
- One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contaminating association
- One who is equal to friends and enemies, who is equiposed in honor & dishonor, heat & cold, happiness and distress, fame and infamy, who is always free from contamination, always silent and satisfied with anything, is very dear to Me. BG 12.18-19 - 1972
- One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and is freed from the duality of happiness and distress, attains to that eternal kingdom. BG 15.5 - 1972
- One who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is always satisfied, such a devotee of Mine is very dear to Me
- One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, -he is very dear to Me. BG 12.13-14 - 1972
- Opposing princes continued, "There is no question of distress or happiness for a person like you because neither of these conditions is everlasting. Take courage. Don't be disappointed by this temporary reversal. After all, we are not the final actors"
- Ordinarily one cannot change the course of one's due happiness and distress by plan. Everyone has to accept them as they come under the subtle arrangement of kala, or invincible time
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- Persons engaged in devotional service to Lord Vasudeva, Krsna, have naturally perfect knowledge and detachment from this material world. Therefore such devotees are not interested in the so-called happiness or so-called distress of this world
- Pious and impious activities can bring about material happiness and distress, but there is no possibility of one's becoming a pure devotee simply by acting piously or impiously. Bhakti, devotional service, means satisfying Krsna
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- Sense perception is the cause of feeling all sorts of happiness and distress. Form, taste, odor, sound, and touch are different sense perceptions, which render happiness or distress in cooperation with the mind
- Since everything is dependent on the supreme will of the PG, one should be equipoised in fame & defamation, victory 7 defeat, life & death. In their effects, represented as happiness & distress, one should maintain oneself in equilibrium, without anxiety
- So long we are in the material world, the so-called happiness and distress will come and go, but our, the human life, the endeavor should be how to find out or revive our relationship with God. That is our main business
- Some of the philosophers, who deny all sorts of duality, declare that one's own self is responsible for his personal happiness and distress. Others say that superhuman powers are responsible, while yet others say that activity is responsible
- Some people are very happy, some are very distressed, and some are in mixed happiness and distress. This is the result of past association with the modes of material nature - goodness, passion and ignorance
- Sometimes, by knowledge, the living entity is given liberation. In sattva-guna and rajo-guna, he is subjected to happiness and distress
- Sri Krsna advises in Bhagavad-gita (BG 2.14): O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons
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- Temporary sensations of happiness and distress, pertaining to the act of thinking, feeling, and willing under a false ego, are eternally different from the spirit soul and are therefore "unreal reality"
- The amount of happiness and distress is already predestined for every living entity. No one can increase or decrease the happiness of the materialistic way of life
- The body is dead from the very beginning because it is a lump of matter. It has no feelings of happiness and distress
- The body is made according to our past karma, and that is called destiny. Your happiness and distress according to the body is already settled up. It is not possible by natural way to improve or disimprove it
- The conditioned soul engages in the happiness and distress of the particular body given him by the arrangement of the external energy of the Supreme Lord. But the supreme living being, or the Paramatma, is different from the conditioned soul
- The devotees of the Lord do not misuse their freedom, and therefore they are the good sons of the Lord. Others, who misuse freedom, are put into miseries destined by the eternal kala. The kala offers the conditioned souls both happiness and miseries
- The distinctions between happiness and distress in the material world of duality are simply mental concoctions, for the so-called happiness and distress are actually one and the same. They are like the happiness and distress in dreams
- The distress and happiness obtained during the span of life are called iha, and the distress and happiness obtained in the next life are called paratra
- The dualities of happiness and distress, birth and death, curses and favors, are natural by-products of this contact in the material world
- The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself
- The following moral instruction by the great politician Canakya Pandita is very meaningful: One should always act piously, thinking that this life is temporary, and not be attached to temporary happiness and distress
- The foolish mundaner enjoys only the temporary results of his activities - fleeting mundane happiness or distress - and undergoes a severe penalty of servitude dictated by the modes of nature
- The happiness and distress are ordained by the Supreme Personality of Godhead, in accordance with whose decision we have received our bodies
- The happiness and distress derived from the activities of the material senses are not actual happiness and distress. Therefore Bhagavad-gita speaks of happiness that is transcendental to the material conception of life
- The happiness and distress of a devotee are produced by the Personality of Godhead, and the devotee therefore does not care whether he is in happiness or in distress. He goes on with his duties in executing devotional service
- The happiness and distress of the material world of duality are both mistaken ideas
- The introspective man is always indifferent to materialistic happiness and distress. He goes on with his self-realization activities undisturbed by material reactions
- The liberated person, being above the influence of the three modes of material nature, is unaffected by such dualities in all circumstances. He remains Krsna conscious by tolerating so-called happiness and distress
- The living being enjoys three kinds of situations, namely happy, distressful and mixed
- The Lord has His own energies (CC Madhya 13.65, purport), and one of them, namely the external energy, creates the material world and the varieties of happiness and distress for the conditioned souls under the supervision of the Lord
- The mental concoctions of happiness and distress in this material world are compared to dreams because of their falseness
- The mind is subjected to all kinds of material experiences (happiness and distress), and the intelligence is the feature of the mind's deliberation
- The more we become spiritually developed, the less we are affected by the happiness or distress that arise out of sense perception in contact with material association
- The nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, and one must learn to tolerate them
- The personified Vedas continued, "Dear Lord, anyone who by Your grace has understood the glories of Your lotus feet is callous to material happiness and distress"
- The result of having accumulated money by so much labor is certainly not happiness, but only distress. What is the value of acquiring a comfortable position if one's mind is always disturbed
- The serving spirit of the residents of the transcendental world is displayed in five varieties of relationships with the Supreme Lord, who is the central enjoyer. In the material world everyone is a self-centered enjoyer of mundane happiness and distress
- The soul within the body is in the bodily concept of life, he suffers happiness and distress, but these come and go
- The Supreme Lord (atma), the creator of cause and effect, does not accept the happiness & distress that result from fruitive actions. He is completely independent of having to accept a material body & because He has no material body, He is always neutral
- The varieties of energies produced by the interaction of material nature produce the varieties of species of life and their resultant happiness and unhappiness
- The word samatvam is very significant in this verse (of SB 10.1.59). Samatvam refers to one who is always equipoised, unaffected by either happiness or distress
- The yoga system which relates to the Lord and the individual soul, which is meant for the ultimate benefit of the living entity, and which causes detachment from all happiness and distress in the material world, is the highest yoga system
- There are desire, hatred, happiness and distress, which are interactions, representations of the five great elements in the gross body
- There are difficulties arising from so-called happiness, distress, attachment, hate, fear, false prestige, illusion, madness, lamentation, bewilderment, greed, envy, enmity, insult, hunger, thirst, tribulation, disease, birth, old age and death
- There is no question of divorce or separation. In any condition of life, happiness or distress, you shall continue as husband and wife, because our main business is Krsna consciousness
- Thereafter, Sri Caitanya Mahaprabhu bade farewell to all the devotees, and He Himself, with mixed feelings of happiness and distress, took rest
- These (happiness and distress, or bondage and liberation) are due to the results of the fruitive activities of the living entities within this material world
- They (happiness and distress) arise from sense perception, O scion of Bharata, & one must learn to tolerate them without being disturbed
- They (happiness and distress) arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed
- They (happiness and distress) arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. BG 2.14 - 1972
- They know that these (so-called happiness and distress) are like changing seasons, which are perceivable by contact with the material body
- This duality of distress and happiness, this is due to the skin. This is skin disease. Just like itching, itching of the skin. So because there is itching, I should not be mad after it. I should tolerate. There are so many
- This material body, as well as the senses, the faculties of thinking, feeling and willing and the stages of distress, happiness, attachment and lust - all are different products of these three qualities of nature
- This material world is simply an embarrassment and is composed of tribulations presented as happiness, distress, attachment, enmity and envy
- This world is full of ditches of so-called distress and happiness, & there are many ferocious animals always ready to attack. The fire of lamentation is always blazing, & the mirage of false happiness is always alluring, but one has no shelter from them
- Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Lord
- Those who are liberated, being on the transcendental platform of rendering service to the Lord, do not care about so-called happiness and distress
- Those who are truly learned do not give much importance to this material body and mind, or to the happiness and distress that pertain only to the material body and mind
- Through austerity, King Malayadhvaja in body and mind gradually became equal to the dualities of cold and heat, happiness and distress, wind and rain, hunger and thirst, the pleasant and the unpleasant. In this way he conquered all relativities
- Thus for the continuation of the materialistic way of life He creates happiness and distress, good fortune and bad, bondage and liberation, birth and death
- Thus situated in the highest transcendental stage, the mind ceases from all material reaction and becomes situated in its own glory, transcendental to all material conceptions of happiness and distress
- To such a man happiness and distress, heat and cold, honor and dishonor are all the same
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- We are now conditioned by the laws of material nature, and we are carried away by the laws of material nature and transmigrating from one body to another - sometimes happy, sometimes distressed, or sometimes heavenly planet, sometimes lower planet
- We do not know what is divorce. In our country there is no divorce, at least in Hindu law. Yes. Wife and husband, once combined, that is for life. There is no question of separation, in all circumstances. Either in distress or in happiness
- We must know the nature of those temporary states of material happiness and distress. It would be sheer stupidity to ignore them, or to remain indifferent in matters concerning the spirit soul, around which the material body and mind exist
- We should follow the path of devotional service and not be dissatisfied with the happiness and distress He (God) has given
- What is actually happiness, and what is actually distress? Because the waves flow constantly, none of them has an eternal effect
- Whatever distress or happiness we manufacture by mental concoction through the subtle mind has no reality, but is simply a mental concoction
- When affection is symptomized by direct happiness and distress, it is called attraction. In such an attracted state of ecstatic love, one can face all kinds of disadvantages calmly
- When one is callous to all duality, the happiness and distress of this material world, one is fit for amatatva, eternal life
- When there are bodily reactions as felt in happiness and distress, it is to be understood that the cause is the spirit soul himself. If he so desires, the spirit soul can change this conditional life of dualities by choosing to serve Krsna