Bhagavad Arka Marichi Mala, Part 32
BY: SUN STAFF
Srila Bhaktivinoda Thakur
Jun 21, 2011 CANADA (SUN) Bhagavad Arka Marichi Mala by HDG Srila Bhaktivinoda Thakur.
Bhagavad Arka Marichi Mala
The Essential Nature of the Individual Soul (jiva tattva)
03.07.06 Vidura to Maitreya Rishi
bhagavan eka evaisha
amushya durbhagatvam va
klesho va karmabhih kutah
bhagavan--the Supreme Personality of Godhead; ekah—alone; eva eshah—all these; sarva—all; kshetreshu—in the living entities; avasthitah—situated; amushya—of the living entities; durbhagatvam—misfortune; va—either; kleshah—miseries; va—or; karmabhih—by activities; kutah—what for.
The Lord, as the Supersoul, is situated in every living being's heart. Why then do the living entities' activities result in misfortune and misery?
03.07.09-11 Maitreya Rishi to Vidura
seyam bhagavato maya
yan nayena virudhyate
karpanyam uta bandhanam
yad arthena vinamushya
yad arthena vinamushya
maitreyah uvaca--Maitreya said; sa iyam—such a statement; bhagavatah—of the Personality of Godhead; maya—illusion; yat—that which; nayena—by logic; virudhyate—becomes contradictory; ishvarasya—of the Supreme Personality of Godhead; vimuktasya—of the ever liberated; karpanyam—insufficiency; uta—as also, what to speak of; ba ndhanam—bondage. yat--thus; arthena—a purpose or meaning; vina—without; amushya—of such a one; pumsah—of the living entity; atma-viparyayah—upset about self-identification; pratiyate—so appear; upadrashtuh—of the superficial onlooker; sva-shirah—own head; chedana-adikah—cutting off. yatha--as; jale—in the water; candramasah—of the moon; kampa-adih—quivering, etc.; tat-kritah—done by the water; gunah—quality; drishyate—it is so seen; asan api—without existence; drashtuh—of the seer; atmanah—of the self; anatmanah—of other than the self; gunah—quality.
Shri Maitreya said: Certain conditioned souls put forward the theory that the Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or maya, and at the same time they maintain that He is unconditioned. This is against all logic. (9)
The living entity is in distress regarding his self- identity. He has no factual background, like a man who dreams that he sees his head cut off. (10)
As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to be qualified as matter. (11)
06.16.08 A Jiva to Narada Muni
evam yoni-gato jivah
sa nityo nirahankritah
tavat svatvam hi tasya tat
evam--thus; yoni-gatah—being within a specific species of life; jivah—the living entity; sah—he; nityah—eternal; nirahakritah—without identification with the body; yavat—as long as; yatra—where; upalabhyeta—he may be found; tavat—that long; svatvam—the concept of self; hi—indeed; tasya—of him; tat—that.
Even though one living entity becomes connected with another because of a relationship based on bodies that are perishable, the living entity is eternal. Actually it is the body that is born or lost, not the living entity. One should not accept that the living entity takes birth or dies. The living being actually has no relationship with so-called fathers and mothers. As long as he appears as the son of a certain father and mother as a result of his past fruitive activity he has a connection with the body given by that father and mother. Thus he falsely accepts himself as their son and acts affectionately. After he dies, however, the relationship is finished. Under these circumstances, one should not be falsely involved with jubilation and lamentation.
11.11.10 Shri Krishna to Uddhava
daivadhine sharire 'smin
vartamano 'budhas tatra
daiva--of one's previous fruitive activities; adhine—which is under the influence; sharire—in the material body; asmin—in this; guna—by the modes of nature; bhavyena—which are produced; karmana—by fruitive activities; vartamanah—being situated; abudhah—one who is foolish; tatra—within the bodily functions; karta—the doer; asmi—I am; iti—thus; nibadhyate—is bound up.
An unintelligent person situated within the body created by his previous fruitive activities thinks, "I am the performer of action." Bewildered by false ego, such a foolish person is therefore bound up by fruitive activities, which are in fact carried out by the modes of nature.
03.26.06-08 Kapiladeva to Devahuti
kartritvam prakriteh puman
gunair atmani manyate
tad asya samshritir bandhah
para-tantryam ca tat-kritam
bhavaty akartur ishasya
karanam prakritim viduh
purusham prakriteh param
evam--in this way; para—other; abhidhyanena—by identification; kartritvam—the performance of activities; prakriteh—of the material nature; puman—the living entity; karmasu kriyamaneshu—while the activities are being performed; gunaih—by the three modes; atmani—to himself; manyate—he considers. tat--from the misconception; asya—of the conditioned soul; samshritih—conditioned life; bandhah—bondage; para-tantryam—dependence; ca—and; tat-kritam—made by that; bhavati—is; akartuh—of the nondoer; ishasya—independent; sakshinah—the witness; nirvrita-atmanah—joyful by nature. karya--the body; karana—the senses; kartritve—regarding the demigods; karanam—the cause; prakritim—material nature; viduh—the learned understand; bhoktritve—regarding the perception; sukha—of happiness; duhkhanam—and of distress; purusham—the spirit soul; prakriteh—to material nature; param—transcendental.
Because of his forgetfulness, the transcendental living entity accepts the influence of material energy as his field of activities, and thus actuated, he wrongly applies the activities to himself. (6)
Material consciousness is the cause of one's conditional life, in which conditions are enforced upon the living entity by the material energy. Although the spirit soul does not do anything and is transcendental to such activities, he is thus affected by conditional life. (7)
The cause of the conditioned soul's material body and senses, and the senses' presiding deities, the demigods, is the material nature. This is understood by learned men. The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself. (8)
01.06.32-33 Narada Muni to Vyasadeva (GM Beng lists 1.6.28,31,32)
deva-dattam imam vinam
gayamanash caramy aham
ahuta iva me shighram
darshanam yati cetasi
deva--the Supreme Personality of Godhead (Shri Krishna); dattam—gifted by; imam—this; vinam—a musical stringed instrument; svara—singing meter; brahma—transcendental; vibhushitam—decorated with; murcchayitva—vibrating; hari-katham—transcendental message; gayamanah—singing constantly; carami—do move; aham—I. pragayatah--thus singing; sva-viryani—own activities; tirtha-padah—the Lord, whose lotus feet are the source of all virtues or holiness; priya-shravah—pleasing to hear; ahutah—called for; iva—just like; me—to me; shighram—very soon; darshanam—sight; yati—appears; cetasi—on the seat of the heart.
And thus I travel, constantly singing the message of the glories of the Lord, vibrating this instrument called a vina, which is charged with transcendental sound and which was given to me by Lord Krishna. (32)
The Supreme Lord Shri Krishna, whose glories and activities are pleasing to hear, at once appears on the seat of my heart, as if called for, as soon as I begin to chant His holy activities. (33)
02.09.11 Shukadeva Gosvami to Maharaja Parikshit
pishanga-vastrah surucah supeshasah
sarve catur-bahava unmishan-mani-
shyama--sky-bluish; avadatah—glowing; shata-patra—lotus flower; locanah—eyes; pishanga—yellowish; vastrah—clothing; su-rucah—greatly attractive; su-peshasah—growing youthful; sarve—all of them; catuh—four; bahavah—hands; unmishan—rising luster; mani—pearls; praveka—superior quality; nishka-abharanah—ornamental medallions; su-varcasah—effulgent.
The inhabitants of the Vaikuntha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent.
11.03.40 Pippalayana to Maharaja Nimi
ceto-malani vidhamed guna-karma-jani
tasmin vishuddha upalabhyata atma-tattvam
shakshad yathamala-drishoh savitri-prakashah
yarhi--when; abja-nabha—of the Supreme Personality of Godhead, whose navel is shaped like a lotus; carana—the feet; eshanaya—desiring (only); uru-bhaktya—by powerful devotional service; cetah—of the heart; malani—the dirt; vidhamet—cleanses away; guna-karma-jani—generated from the modes of nature and material activities in those modes; tasmin—in that; vishuddhe—completely purified (heart); upalabhyate—is perceived; atma-tattvam—the true nature of the self; sakshat—directly; yatha—just as; amala-drishoh—of pure eyes; savitri—of the sun; prakashah—the manifestation.
When one seriously engages in the devotional service of the Personality of Godhead, fixing the Lord's lotus feet within one's heart as the only goal of life, one can destroy the innumerable impure desires lodged within the heart as a result of one's previous fruitive work within the three modes of material nature. When the heart is thus purified one can directly perceive both the Supreme Lord and one's self as transcendental entities. Thus one becomes perfect in spiritual understanding through direct experience, just as one can directly experience the sunshine through normal, healthy vision.
03.07.12-14 Maitreya Rishi to Vidura
sa vai nivritti-dhamaena
tirodhatte shanair iha
drashtratmani pare harau
viliyante tada kleshah
sah--that; vai—also; nivritti—detachment; dhamaena—by engagement; vasudeva—the Supreme Personality of Godhead; anukampaya—by the mercy of; bhagavat—in relation with the Personality of Godhead; bhakti-yogena—by linking up; tirodhatte—diminishes; shanaih—gradually; iha—in this existence. yada--when; indriya—senses; uparamah—satiated; atha—thus; drashtri-atmani—unto the seer, the Supersoul; pare—in the Transcendence; harau—unto the Supreme Personality of Godhead; viliyante—become merged in; tada—at that time; kleshah—miseries; samsuptasya—one who has enjoyed sound sleep; iva—like; kritsnashah—completely.
But that misconception of self-identity can be diminished gradually by the mercy of the Personality of Godhead, Vasudeva, through the process of devotional service to the Lord in the mode of detachment. (12)
When the senses are satisfied in the seer-Supersoul, the Personality of Godhead, and merge in Him, all miseries are completely vanquished, as after a sound sleep. (13)
03.07.14 Maitreya Rishi to Vidura
kim va punas tac-caranaravinda-
ashesha--unlimited; sanklesha—miserable conditions; shamam—cessation; vidhatte—can perform; guna-anuvada—of the transcendental name, form, qualities, pastimes, entourage and paraphernalia, etc.; shravanam—hearing and chanting; murareh—of Murari (Shri Krishna), the Personality of Godhead; kim va—what to speak of; punah—again; tat—His; carana-aravinda—lotus feet; paraga-seva—to the service of the flavorful dust; ratih—attraction; atma-labdha—those who have gained such self-achievement.
Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Krishna, one can achieve the cessation of unlimited miserable conditions. Therefore what to speak of those who have attained attraction for serving the flavor of the dust of the Lord's lotus feet?