Bhagavad Arka Marichi Mala, Part 24
BY: SUN STAFF
Srila Bhaktivinoda Thakur
Bhaktivedanta Book Trust
Jun 13, 2011 CANADA (SUN) Bhagavad Arka Marichi Mala by HDG Srila Bhaktivinoda Thakur.
Bhagavad Arka Marichi Mala
Tasting the Sublime Nature of Relationships with the Lord (bhagavad-rasa-tattvam)
10.43.17 Shukadeva Gosvami to Maharaja Parikshit
mallanam ashanir nrinam nara-varah strinam smaro murtiman
gopanam sva-jano 'satam kshiti-bhujam shasta sva-pitroh shishuh
mrityur bhoja-pater viram avidusham tattvam param yoginam
vrishninam para-devateti vidito rangam gatah sagrajah
mallanam—for the wrestlers; ashanih—lightning; nrinam—for the males; nara-varah—the best of men; strinam—for the women; smarah—Cupid; murti-man—incarnate; gopanam—for the cowherds; sva-janah—their relative; asatam—impious; kshiti-bhujam—for the kings; shasta—a punisher; sva-pitroh—for His parents; shishuh—a child; mrityuh—death; bhoja-pateh—for the King of the Bhojas, Kamsa; virat—the totality of the material universe; avidusham—for the unintelligent; tattvam—the Truth; param—Supreme; yoginam—for the yogis; vrishninam—for the members of the Vrishni dynasty; para-devata—their most worshipable Deity; iti—in these ways; viditah—understood; rangam—the arena; gatah—He entered; sa—along with; agra-jah—His elder brother.
The various groups of people in the arena regarded Krishna in different ways when He entered it with His elder brother. The wrestlers saw Krishna as a lightning bolt, the men of Mathura as the best of males, the women as Cupid in person, the cowherd men as their relative, the impious rulers as a chastiser, His parents as their child, the King of the Bhojas as death, the unintelligent as the Supreme Lord's universal form, the yogis as the Absolute Truth and the Vrishnis as their supreme worshipable Deity.
01.01.19 Shaunaka Rishi to Suta Gosvami
vayam tu na vitripyama
yac-chrinvatam rasa jnanam
svadu svadu pade pade
vayam—we; tu—but; na—not; vitripyamah—shall be at rest; uttama-shloka—the Personality of Godhead, who is glorified by transcendental prayers; vikrame—adventures; yat—which; shrinvatam—by continuous hearing; rasa—humor; jnanam—those who are conversant with; svadu—relishing; svadu—palatable; pade pade—at every step.
We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment.
03.25.42 Kapiladeva to Devahuti
mad-bhayad vati vato 'yam
suryas tapati mad-bhayat
varshatindro dahaty agnir
mrityush carati mad-bhayat
mat-bhayat—out of fear of Me; vati—blows; vatah—wind; ayam—this; suryah—the sun; tapati—shines; mat-bhayat—out of fear of Me; varshati—showers rain; indrah—Indra; dahati—burns; agnih—fire; mrityuh—death; carati—goes; mat-bhayat—out of fear of Me.
It is because of My supremacy that the wind blows, out of fear of Me; the sun shines out of fear of Me, and the lord of the clouds, Indra, sends forth showers out of fear of Me. Fire burns out of fear of Me, and death goes about taking its toll out of fear of Me.
10.09.18 Shukadeva Gosvami to Maharaja Parikshit
drishtva parishramam krishnah
sva-matuh—of His own mother (Krishna's mother, Yashodadevi); svinna-gatrayah—when Krishna saw His mother perspiring all over because of unnecessary labor; visrasta—were falling down; kabara—from her hair; srajah—of whom the flowers; drishtva—by seeing the condition of His mother; parishramam—He could understand that she was now overworked and feeling fatigued; krishnah—the Supreme Personality of Godhead; kripaya—by His causeless mercy upon His devotee and mother; asit—agreed; sva-bandhane—in binding Him.
Because of mother Yashoda's hard labor, her whole body became covered with perspiration, and the flowers and comb were falling from her hair. When child Krishna saw His mother thus fatigued, He became merciful to her and agreed to be bound.
02.03.18 Shaunaka Rishi to Suta Gosvami
taravah kim na jivanti
bhastrah kim na shshvasanty uta
na khadanti na mehanti
kim grame pashavo 'pare
taravah—the trees; kim—whether; na—do not; jivanti—live; bhastrah—bellows; kim—whether; na—do not; shvasanti—breathe; uta—also; na—do not; khadanti—eat; na—do not; mehanti—discharge semen; kim—whether; grame—in the locality; pashavah—beastly living being; apare—others.
Do the trees not live? Do the bellows of the blacksmith not breath? All around us, do the beasts not eat and discharge semen?
4.11.30 (listed in GM Bengali, not in GM English, but in Eng. 4.11.29 is included!)
tvam pratyag-atmani tada bhagavaty ananta
bhaktim vidhaya paramam shanakair avidya-
granthim vibhetsyasi mamaham iti prarudham
tvam—you; pratyak-atmani—unto the Supersoul; tada—at that time; bhagavati—unto the Supreme Personality of Godhead; anante—who is unlimited; ananda-matre—the reservoir of all pleasure; upapanna—possessed of; samasta—all; shaktau—potencies; bhaktim—devotional service; vidhaya—by rendering; paramam—supreme; shanakaih—very soon; avidhya—of illusion; granthim—the knot; vibhetsyasi—you will undo; mama—my; aham—I; iti—thus; prarudham—firmly fixed.
Thus regaining your natural position and rendering service unto the Supreme Lord, who is the all-powerful reservoir of all pleasure and who lives in all living entities as the Supersoul, you will very soon forget the illusory understanding of "I" and "my."
04.11.29 Svayambhuva Manu to Dhruva Maharaja
tam enam angatmani mukta-vigrahe
vyapashritam nirgunam ekam aksharam
atmanam anviccha vimuktam atma-drig
yasminn idam bhedam asat pratiyate
tam—Him; enam—that; anga—my dear Dhruva; atmani—in the mind; mukta-vigrahe—free from anger; vyapashritam—situated; nirgunam—transcendental; ekam—one; aksharam—the infallible Brahman; atmanam—the self; anviccha—try to find out; vimuktam—uncontaminated; atma-drik—facing towards the Supersoul; yasmin—in which; idam—this; bhedam—differentiation; asat—unreal; pratiyate—appears to be.
My dear Dhruva, please, therefore, turn your attention to the Supreme Person, who is the infallible Brahman. Face the Supreme Personality of Godhead in your original position, and thus, by self-realization, you will find this material differentiation to be merely flickering.
10.12.11 Parikshit Maharaja to Shukadeva Gosvami
ittham satam brahma-sukhanubhutya
dasyam gatanam para-daivatena
sakam vijahruh krita-punya-punjah
ittham—in this way; satam—of the transcendentalists; brahma-sukha-anubhutya—with Krishna, the source of brahma-sukha (Krishna is Parabrahman, and from Him originates His personal effulgence); dasyam—servitorship; gatanam—of the devotees who have accepted; para-daivatena—with the Supreme Personality of Godhead; maya-ashritanam—for those in the clutches of material energy; nara-darakena—with Him who is like an ordinary child; sakam—along with; vijahruh—enjoyed; krita-punya-punjah—all these boys, who had accumulated the results of life after life of pious activities.
In this way, all the cowherd boys used to play with Krishna, who is the source of the Brahman effulgence for jnanis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?
10.14.32 Brahma to Shri Krishna
aho bhagyam aho bhagyam
purnam brahma sanatanam
aho—what great; bhagyam—fortune; aho—what great; bhagyam—fortune; nanda—of Maharaja Nanda; gopa—of the other cowherd men; vraja-okasam—of the inhabitants of Vrajabhumi; yat—of whom; mitram—the friend; parama-anandam—the supreme bliss; purnam—complete; brahma—the Absolute Truth; sanatanam—eternal.
How greatly fortunate are Nanda Maharaja, the cowherd men and all the other inhabitants of Vrajabhumi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.
10.18.24 Shukadeva Gosvami to Maharaja Parikshit
uvaha krishno bhagavan
vrishabham bhadrasenas tu
uvaha—carried; krishnah—Lord Shri Krishna; bhagavaAn—the Supreme Personality of Godhead; shridamanam—His devotee and friend Shridama; parajitah—being defeated; vrishabham—Vrishabha; bhadrasenah—Bhadrasena; tu—and; pralambah—Pralamba; rohini-sutam—the son of Rohini (Balarama)
Defeated, the Supreme Lord Krishna carried Shridama. Bhadrasena carried Vrishabha, and Pralamba carried Balarama, the son of Rohini.