Bhagavad Arka Marichi Mala, Part 31
BY: SUN STAFF
Srila Bhaktivinoda Thakur
Nov 24, 2018 — CANADA (SUN) — Bhagavad Arka Marichi Mala by HDG Srila Bhaktivinoda Thakur.
Bhagavad Arka Marichi Mala
CHAPTER SEVEN
The Essential Nature of the Individual Soul (jiva tattva)
10.87.20 The Personified Vedas to Maha-Vishnu
sva-krita-pureshv amishv abahir-antara-samvaranam
tava purusham vadanty akhila-shakti-dhrito 'msha-kritam iti nri-gatim vivicya kavayo nigamavapanam
bhavata upasate 'nghrim abhavam bhuvi vishvasitah
sva--by himself; krita—created; pureshu—in the bodies; amishu—these; abahih—not externally; antara—or internally; samvaranam—whose factual envelopment; tava—Your; purusham—living entity; vadanti—(the Vedas) say; akhila—of all; shakti—energies; dhritah—of the possessor; amsha—as the expansion; kritam—manifested; iti—in this manner; nri—of the living entity; gatim—the status; vivicya—ascertaining; kavayah—learned sages; nigama—of the Vedas; avapanam—the field in which all offerings are sown; bhavatah—Your; upasate—they worship; anghrim—the feet; abhavam—which cause the cessation of material existence; bhuvi—on the earth; vishvasitah—having developed faith.
The individual living entity, while inhabiting the material bodies he has created for himself by his karma, actually remains uncovered by either gross or subtle matter. This is so because, as the Vedas describe, he is part and parcel of You, the possessor of all potencies. Having determined this to be the status of the living entity, learned sages become imbued with faith and worship Your lotus feet, to which all sacrifices in this world are offered, and which are the source of liberation.
03.28.40 Kapiladeva to Devahuti
yatholmukad visphulingad
dhumad vapi sva-sambhavat
apy atmatvenabhimatad
yathagnih prithag ulmukat
yatha--as; ulmukat—from the flames; visphulingat—from the sparks; dhumat—from the smoke; va—or; api—even; sva-sambhavat—produced from itself; api—although; atmatvena—by nature; abhimatat—intimately connected; yatha—as; agnih—the fire; prithak—different; ulmukat—from the flames.
The blazing fire is different from the flames, from the sparks and from the smoke, although all are intimately connected because they are born from the same blazing wood.
04.20.07 Shri Vishnu to Maharaja Prithu
ekah shuddhah svayam-jyotir
nirguno 'sau gunashrayah
sarva-go 'navritah sakshi
niratmatmatmanah parah
ekah--one; shuddhah—pure; svayam—self; jyotih—effulgent; nirgunah—without material qualifications; asau—that; guna-ashrayah—the reservoir of good qualities; sarva-gah—able to go everywhere; anavritah—without being covered by matter; sakshi—witness; niratma—without another self; atma-atmanah—to the body and mind; parah—transcendental.
The individual soul is one, pure, nonmaterial and self-effulgent. He is the reservoir of all good qualities, and He is all-pervading. He is without material covering, and He is the witness of all activities. He is completely distinguished from other living entities, and He is transcendental to all embodied souls.
08.03.23 Gajendra to Shri Vishnu
yatharcisho 'gneh savitur gabhastayo
niryanti samyanty asakrit sva-rocishah
thata yato 'yam guna-sampravaho
buddhir manah khani sharira-sargah
yatha--as; arcishah—the sparks; agneh—of fire; savituh—from the sun; gabhastayah—the shining particles; niryanti—emanate from; samyanti—and enter into; asakrit—again and again; sva-rocishah—as parts and parcels; thata—similarly; yatah—the Personality of Godhead from whom; ayam—this; guna-sampravahah—continuous manifestation of the different modes of nature; buddhih manah—the intelligence and mind; khani—the senses; sharira—of the body (gross and subtle); sargah—the divisions;
As the sparks of a fire or the shining rays of the sun emanate from their source and merge into it again and again, the mind, the intelligence, the senses, the gross and subtle material bodies, and the continuous transformations of the different modes of nature all emanate from the Lord and again merge into Him.
03.28.41 Kapiladeva to Devahuti
bhutendriyantah-karanat
pradhanaj jiva-samjnitat
atma thata prithag drashta
bhagavan brahma-samjnitah
bhuta--the five elements; indriya—the senses; antah-karanat—from the mind; pradhanat—from the pradhana; jiva-samjnitat—from the jiva soul; atma—the Paramatma; thata—so; prithak—different; drashta—the seer; bhagavan—the Personality of Godhead; brahma-samjnitah—called Brahman.
The Supreme Personality of Godhead, who is known as param Brahma, is the seer. He is different from the jiva soul, or individual living entity, who is combined with the senses, the five elements and consciousness.
03.26.05 Kapiladeva to Devahuti
gunair vicitrah shrijatim
sa-rupah prakritim prajah
vilokya mumuhe sadyah
sa iha jnana-guhaya
gunaih--by the threefold modes; vicitrah—variegated; shrijatim—creating; sa-rupah—with forms; prakritim—material nature; prajah—living entities; vilokya—having seen; mumuhe—was illusioned; sadyah—at once; sah—the living entity; iha—in this world; jnana-guhaya—by the knowledge-covering feature.
Divided into varieties by her threefold modes, material nature creates the forms of the living entities, and the living entities, seeing this, are illusioned by the knowledge-covering feature of the illusory energy. (5)
11.03.39 Pippalayana to Maharaja Nimi
andeshu peshishu tarushv avinishciteshu
prano hi jivam upadhavati tatra tatra
sanne yad indriya-gane 'hami ca prasupte
kuta-stha ashayam rite tad-anusmritir nah
andeshu--in (species of life born from) eggs; peshishu—in embryos; tarushu—in plants; avinishciteshu—in species of indeterminate origin (born from perspiration); pranah—the vital air; hi—indeed; jivam—the soul; upadhavati—follows; tatra tatra—from one species to another; sanne—they are merged; yat—when; indriya-gane—all the senses; ahami—the false ego; ca—also; prasupte—in deep sleep; kuta-sthah—unchanging; ashayam—the subtle covering of contaminated consciousness, the linga-sharira; rite—without; tat—of that; anusmritih—(there is) subsequent remembrance; nah—our.
The spirit soul is born in many different species of life within the material world. Some species are born from eggs, others from embryos, others from the seeds and plants and trees, and others from perspiration. But in all species of life the prana, or vital air, remains unchanging and follows the spirit soul from one body to another. Similarly, the spirit soul is eternally the same despite its material condition of life. We have practical experience of this. When we are absorbed in deep sleep without dreaming, the material senses become inactive, and even the mind and false ego are merged into a dormant condition. But although the senses, mind and false ego are inactive, one remembers upon waking that he, the soul, was peacefully sleeping.
01.03.33-34 Suta Gosvami to Shaunaka Rishi
yatreme sad-asad-rupe
pratishiddhe sva-samvida
avidyayatmani krite
iti tad brahma-darshanam
yady eshoparata devi
maya vaisharadi matih
sampanna eveti vidur
mahimni sve mahiyate
yatra--whenever; ime—in all these; sat-asat—gross and subtle; rupe—in the forms of; pratishiddhe—on being nullified; sva-samvida—by self-realization; avidyaya—by ignorance; atmani—in the self; krite—having been imposed; iti—thus; tat—that is; brahma-darshanam—the process of seeing the Absolute. yadi--if, however; esa—they; uparata—subsided; devi maya—illusory energy; vaisharadi—full of knowledge; matih—enlightenment; sampannah—enriched with; eva—certainly; iti—thus; viduh—being cognizant of; mahimni—in the glories; sve—of the self; mahiyate—being situated in.
Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord. (33)
If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory. (34)
