Bhagavad Arka Marichi Mala, Part 15
BY: SUN STAFF
Srila Bhaktivinoda Thakur as Magistrate
Jun 04, 2011 — CANADA (SUN) — Bhagavad Arka Marichi Mala by HDG Srila Bhaktivinoda Thakur.
Bhagavad Arka Marichi Mala
CHAPTER FOUR
The Factual Truth of Krishna (bhagavat-svarupa tattvam)
11.03.37 Pippalayana to Maharaja Nimi
sattvam rajas tama iti tri-vrid ekam adau
sutram mahan aham iti pravadanti jivam
jnana-kriyartha-phala-rupatayoru-shakti
brahmaiva bhati sad asac ca tayoh param yat
sattvam—goodness; rajah—passion; tamah—and ignorance; iti—thus known; tri-vrit—threefold; ekam—one; adau—in the beginning, before creation; sutram—the power to act; mahan—the power of consciousness; aham—and the false ego; iti—thus; pravadanti—is called; jivam—(false ego, which covers) the living entity; jnana—the demigods as the embodiment of knowledge; kriya—the senses; artha—sense objects; phala—and fruitive results such as happiness and distress; rupataya—assuming the forms; uru-shakti—possessing great varieties of energy; brahma eva—the Supreme alone; bhati—is manifest; sat asat ca—as both gross objects and their subtle causes; tayoh—both; param—beyond; yat—which is.
Originally one, the Absolute, Brahman, comes to be known as threefold, manifesting itself as the three modes of material nature—goodness, passion and ignorance. Brahman further expands its potency, and thus the power to act and the power of consciousness become manifest, along with the false ego, which covers the identity of the conditioned living being.
embodiment of knowledge, become manifest, along with the material senses, their objects, and the results of material activity, namely happiness and distress. In this way, the manifestation of the material world takes place as the subtle cause and as the material effect visible in the appearance of gross material objects. Brahman, which is the source of all subtle and gross manifestations, is simultaneously transcendental to them, being absolute. (37)
11.03.35 Pippalayana to Maharaja Nimi
shri-pippalayana uvaca
sthity-udbhava-pralaya-hetur ahetur asya
yat svapna-jagara-sushuptishu sad bahish ca
dehendriyasu-hridayani caranti yena
sanjivitani tad avehi param narendra
shri-pippalayanah uvaca—Shri Pippalayana said; sthiti—of the creation; udbhava—maintenance; pralaya—and destruction; hetuh—the cause; ahetuh—itself without cause; asya—of this material universe; yat—which; svapna—in dream; jagara—wakefulness; sushuptishu—in deep sleep or unconsciousness; sat—which exists; bahih ca—and external to them as well; deha—of the material bodies of the living entities; indriya—the senses; asu—life airs; hridayani—and minds; caranti—act; yena—by which; sanjivitani—given life; tat—that; avehi—please know; param—to be the Supreme; nara-indra—O King.
Shri Pippalayana said: The Supreme Personality of Godhead is the cause of the creation, maintenance and destruction of this universe, yet He has no prior cause. He pervades the various states of wakefulness, dreaming and unconscious deep sleep and also exists beyond them. By entering the body of every living being as the Supersoul, He enlivens the body, senses, life airs and mental activities, and thus all the subtle and gross organs of the body begin their functions. My dear King, know that Personality of Godhead to be the Supreme.
01.03.37-38 Suta Gosvami to Shaunaka Rishi
na casya kashcin nipunena dhatur
avaiti jantuh kumanisha utih
namani rupani mano-vacobhih
santanvato nata-caryam ivajnah
na—not; ca—and; asya—of Him; kashcit—anyone; nipunena—by dexterity; dhatuh—of the creator; avaiti—can know; jantuh—the living being; kumanishah—with a poor fund of knowledge; utih—activities of the Lord; namani—His names; rupani—His forms; manah-vacobhih—by dint of mental speculation or deliverance of speeches; santanvatah—displaying; nata-caryam—a dramatic action; iva—like; ajnah—the foolish.
The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can they express such things, neither in their speculations nor in their words. (37)
sa veda dhatuh padavim parasya
duranta-viryasya rathanga-paneh
yo 'mayaya santatayanuvrittya
bhajeta tat-pada-saroja-gandham
sah—He alone; veda—can know; dhatuh—of the creator; padavim—glories; parasya—of the transcendence; duranta-viryasya—of the greatly powerful; ratha-anga-paneh—of Lord Krishna, who bears in His hand the wheel of a chariot; yah—one who; amayaya—without reservation; santataya—without any gap; anuvrittya—favorably; bhajeta—renders service; tat-pada—of His feet; saroja-gandham—fragrance of the lotus.
Only those who render unreserved, uninterrupted, favorable service unto the lotus feet of Lord Krishna, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence. (38)
01.08.26 Kuntidevi to Shri Krishna
janmaishvarya-shruta-shribhir
edhamana-madah puman
naivarhaty abhidhatum vai
tvam akincana-gocaram
janma—birth; aishvarya—opulence; shruta—education; shribhih—by the possession of beauty; edhamana—progressively increasing; madah—intoxication; puman—the human being; na—never; eva—ever; arhati—deserves; abhidhatum—to address in feeling; vai—certainly; tvam—You; akincana-gocaram—one who is approached easily by the materially exhausted man.
My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.
02.02.17 Shukadeva Gosvami to Maharaja Parikshit
na yatra kalo 'nimisham parah prabhuh
kuto nu deva jagatam ya ishire
na yatra sattvam na rajas tamash ca
na vai vikaro na mahan pradhanam
na—not; yatra—wherein; kalah—destructive time; animisham—of the heavenly demigods; parah—superior; prabhuh—controller; kutah—where is there; nu—certainly; devah—the demigods; jagatam—the mundane creatures; ye—those; ishire—rules; na—not; yatra—therein; sattvam—mundane goodness; na—nor; rajah—mundane passion; tamah—mundane ignorance; ca—also; na—nor; vai—certainly; vikarah—transformation; na—nor; mahan—the material Causal Ocean; pradhanam—material nature.
In that transcendental state of labdhopashanti, there is no supremacy of devastating time, which controls even the celestial demigods who are empowered to rule over mundane creatures. [And what to speak of the demigods themselves.] Nor is there the mode of material goodness, nor passion, nor ignorance, nor even the false ego, nor the material Causal Ocean, nor the material nature.
02.02.18 Shukadeva Gosvami to Maharaja Parikshit
param padam vaishnavam amananti tad
yan neti netity atad utsishrikshavah
vishrijya dauratmyam ananya-sauhrida
hridopaguhyarha-padam pade pade
param—the supreme; padam—situation; vaishnavam—in relation with the personality of Godhead; amananti—do they know; tat—that; yat—which; na iti—not this; na iti—not this; iti—thus; atat—godless; utsishrikshavah—those who desire to avoid; vishrijya—giving it up completely; dauratmyam—perplexities; ananya—absolutely; sauhridah—in good will; hrida upaguhya—taking them into his heart; arha—that which is only worshipable; padam—lotus feet; pade pade—at every moment.
The transcendentalists desire to avoid everything godless, for they know that supreme situation in which everything is related with the Supreme Lord Vishnu. Therefore a pure devotee who is in absolute harmony with the Lord does not create perplexities, but worships the lotus feet of the Lord at every moment, taking them into his heart.
10.38.22 Akrura to Himself
na tasya kashcid dayitah suhrittamo
na capriyo dveshya upekshya eva va
thatapi bhaktan bhajate yathaa thataa
sura-drumo yadvad upashrito 'rtha-dah
na tasya—He does not have; kashcit—any; dayitah—favorite; suhrittamah—best friend; na ca—nor; apriyah—unfavored; dveshyah—hated: upekshyah—neglected; eva—indeed; va—or; tatha api—still; bhaktan—with His devotees; bhajate—He reciprocates; yatha—as they are; thata—accordingly; sura-drumah—a heavenly desire tree; yadvat—just as; upashritah—taken shelter of; artha—desired benefits; dah—giving.
The Supreme Lord has no favorite and no dearmost friend, nor does He consider anyone undesirable, despicable or fit to be neglected. All the same, He lovingly reciprocates with His devotees in whatever manner they worship Him, just as the trees of heaven fulfill the desires of whoever approaches them.
10.87.28 The Personified Vedas to Maha-Vishnu
tvam akaranah sva-rad akhila-karaka-shakti-dharas
tava balim udvahanti samadanty ajayanimishah
varsha-bhujo 'khila-kshiti-pater iva vishva-shrijo
vidadhati yatra ye tv adhikrita bhavatash cakitah
tvam—You; akaranah—devoid of material senses; sva-rat—self-effulgent; akhila—of all; karaka—sensory functions; shakti—of the potencies; dharah—the maintainer; tava—Your; balim—tribute; udvahanti—carry; samadanti—and partake of; ajaya—along with material nature; animishah—the demigods; varsha—of districts of a kingdom; bhujah—the rulers; akhila—entire; kshiti—of the land; pateh—of the lord; iva—as if; vishva—of the universe; shrijah—the creators; vidadhati—execute; yatra—in which; ye—they; tu—indeed; adhikrita—assigned; bhavatah—of You; cakitah—afraid.
Though You have no material senses, You are the self-effulgent sustainer of everyone's sensory powers. The demigods and material nature herself offer You tribute, while also enjoying the tribute offered them by their worshipers, just as subordinate rulers of various districts in a kingdom offer tribute to their lord, the ultimate proprietor of the land, while also enjoying the tribute paid them by their own subjects. In this way the universal creators faithfully execute their assigned services out of fear of You.
