Bhagavad Arka Marichi Mala, Part 14
BY: SUN STAFF
Srila Bhaktivinoda Thakur
Jun 03, 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)
12.13.01 Suta Gosvami to Shaunaka Rishi
suta uvaca
yam brahma varunendra-rudra-marutah stunvanti divyaih stavair
vedaih sanga-pada-kramopanishadair gayanti yam sama-gah
dhyanavasthita-tad-gatena manasa pashyanti yam yogino
yasyantam na viduh surasura-gana devaya tasmai namah
sutah uvaca—Suta Gosvami said; yam—whom; brahma—Lord Brahma; varuna-indra-rudra-marutah—as well as Varuna, Indra, Rudra and the Maruts; stunvanti—praise; divyaih—with transcendental; stavaih—prayers; vedaih—with the Vedas; sa—along with; anga—the corollary branches; pada-krama—the special sequential arrangement of mantras; upanishadaih—and the Upanishads; gayanti—they sing about; yam—whom; sama-gah—the singers of the Sama Veda; dhyana—in meditative trance; avasthita—situated; tat-gatena—which is fixed upon Him; manasa—within the mind; pashyanti—they see; yam—whom; yoginah—the mystic yogis; yasya—whose; antam—end; na viduh—they do not know; sura-asura-ganah—all the demigods and demons; devaya—to the Supreme Personality of Godhead; tasmai—to Him; namah—obeisances.
Suta Gosvami said: Unto that personality whom Brahma, Varuna, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upanishads, to whom the chanters of the Sama Veda always sing, whom the perfected yogis see within their minds after fixing themselves in trance and absorbing themselves within Him, and whose limit can never be found by any demigod or demon—unto that Supreme Personality of Godhead I offer my humble obeisances.
01.02.11 Suta Gosvami to Shaunaka Rishi
vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti shabdyate
vadanti—they say; tat—that; tattva-vidah—the learned souls; tattvam—the Absolute Truth; yat—which; jnanam—knowledge; advayam—nondual; brahma iti—known as Brahman; paramatma iti—known as Paramatma; bhagavan iti—known as Bhagavan; shabdyate—it so sounded.
Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan.
02.06.40 Brahma to Narada Muni
vishuddham kevalam jnanam
pratyak samyag avasthitam
satyam prnam anshdy-antam
nirgunam nityam advayam
vishuddham—without any material tinge; kevalam—pure and perfect; jnanam—knowledge; pratyak—all-pervading; samyak—in fullness; avasthitam—situated; satyam—truth; prnam—absolute; anadi—without any beginning; antam—and so also without any end; nirgunam—devoid of material modes; nityam—eternal; advayam—without any rival;
The Personality of Godhead is pure, being free from all contaminations of material tinges. He is the Absolute Truth and the embodiment of full and perfect knowledge. He is all-pervading, without beginning or end, and without rival.
03.32.26 Kapiladeva to Devahuti
jnana-matram param brahma
paramatmeshvarah puman
drishy-adibhih prithag bhavair
bhagavan eka iyate
jnana—knowledge; matram—only; param—transcendental; brahma—Brahman; parama-atma—Paramatma; ishvarah—the controller; puman—Supersoul; drishi-adibhih—by philosophical research and other processes; prithak bhavaih—according to different processes of understanding; bhagavan—the Supreme personality of Godhead; ekah—alone; iyate—is perceived.
The Supreme Personality of Godhead alone is complete transcendental knowledge, but according to the different processes of understanding He appears differently, either as impersonal Brahman, as Paramatma, as the Supreme Personality of Godhead or as the purusha-avatara.
05.12.11 Jada Bharata to King Rahugana
jnanam vishuddham paramartham ekam
anantaram tv abahir brahma satyam
pratyak prashantam bhagavac-chabda-samjnam
yad vasudevam kavayo vadanti
jnanam—the supreme knowledge; vishuddham—without contamination; parama-artham—giving the ultimate goal of life; ekam—unified; anantaram—without interior, unbroken; tu—also; abahih—without exterior; brahma—the Supreme; satyam—Absolute Truth; pratyak—inner; prashantam—the calm and peaceful Supreme Lord, worshiped by the yogis; bhagavat-shabda-samjnam—known in the higher sense as Bhagavan, or full of all opulences; yat—that; vasudevam—Lord Krishna, the son of Vasudeva; kavayah—the learned scholars; vadanti—say.
What, then, is the ultimate truth? The answer is that nondual knowledge is the ultimate truth. It is devoid of the contamination of material qualities. It gives us liberation. It is the one without a second, all-pervading and beyond imagination. The first realization of that knowledge is Brahman. Then Paramatma, the Supersoul, is realized by the yogis who try to see Him without grievance. This is the second stage of realization. Finally, full realization of the same supreme knowledge is realized in the Supreme Person. All learned scholars describe the Supreme Person as Vasudeva, the cause of Brahman, Paramatma and others.
10.03.13 Vasudeva to Child-Vishnu
shri-vasudeva uvaca
vidito 'si bhavan sakshat
purushah prakriteh parah
kevalanu bhavananda-
svarupah sarva-buddhi-drik
shri-vasudevah uvaca—Shri Vasudeva prayed; viditah asi—now I am fully conscious of You; bhavan—Your Lordship; sakshat—directly; purusah—the Supreme Person; prakrteh—to material nature; parah—transcendental, beyond everything material; kevala-anubhava-ananda-svarupah—Your form is sac-cid-ananda-vigraha, and whoever perceives You becomes transcendentally blissful; sarva-buddhi-drik—the supreme observer, the Supersoul, the intelligence of everyone.
Vasudeva said: My Lord, You are the Supreme Person, beyond material existence, and You are the Supersoul. Your form can be perceived by transcendental knowledge, by which You can be understood as the Supreme Personality of Godhead. I now understand Your position perfectly.
02.07.47 Brahma to Narada Muni
shashvat prashantam abhayam pratibodha-matram
shuddham samam sad-asatah paramatma-tattvam
shabdo na yatra puru-karakavan kriyartho
maya paraity abhimukhe ca vilajjamana
tad vai padam bhagavatah paramasya pumso
brahmeti yad vidur ajasra-sukham vishokam
shashvat—eternal; prasantam—without disturbance; abhayam—without fear; pratibodha-matram—a consciousness opposed to the material counterpart; shuddham—uncontaminated; samam—without distinction; sat-asatah—of the cause and effect; paramatma-tattvam—the principle of primeval cause; shabdah—speculative sound; na—not; yatra—where there is; puru-karakavan—resulting in fruitive action; kriya-arthah—for the matter of sacrifice; maya—illusion; paraiti—flies away; abhimukhe—in front of; ca—also; vilajjamana—being ashamed of; tat—that; vai—is certainly; padam—ultimate phase; bhagavatah—of the Personality of Godhead; paramasya—of the Supreme; pumsah—of the person; brahma—the Absolute; iti—thus; yat—which; viduh—known as; ajasra—unlimited; sukham—happiness; vishokam—without grief.
What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead. He is eternally void of all disturbances and fearless. He is completely conscious as opposed to matter. Uncontaminated and without distinctions, He is the principal primeval cause of all causes and effects, in whom there is no sacrifice for fruitive activities and in whom the illusory energy does not stand.
03.09.11 Brahma to Shri Krishna
tvam bhakti-yoga-paribhavita-hrit-saroja
asse shrutekshita-patho nanu natha pumsam
yad-yad-dhiya ta urugaya vibhavayanti
tat-tad-vapuh pranayase sad-anugrahaya
tvam—unto You; bhakti-yoga—in devotional service; paribhavita—being one hundred percent engaged; hrit—of the heart; saroje—on the lotus; asse—You reside; shruta-ikshita—seen through the ear; pathah—the path; nanu—now; natha—O my Lord; pumsam—of the devotees; yat-yat—whichever; dhiya—by meditating; te—Your; urugaya—O multiglorious; vibhavayanti—they specifically think of; tat-tat—the very same; vapuh—transcendental form; pranayase—do You manifest; sat-anugrahaya—to show Your causeless mercy.
O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You.
08.01.15 Svayambhuva Manu
ihate bhagavan isho
na hi tatra visajjate
atma-labhena purnartho
navasidanti ye 'nu tam
ihate—engages in activities of creation, maintenance and annihilation; bhagavan—the Supreme Personality of Godhead, Krishna; ishah—the supreme controller; na—not; hi—indeed; tatra—in such activities; visajjate—He becomes entangled; atma-labhena—because of His own gain; purna-arthah—who is self-satisfied; na—not; avasidanti—are disheartened; ye—persons who; anu—follow; tam—the Supreme Personality of Godhead.
The Supreme Personality of Godhead is full in opulence by His own gain, yet He acts as the creator, maintainer and annihilator of this material world. In spite of acting in that way, He is never entangled. Hence devotees who follow in His footsteps are also never entangled.
10.02.39 Demigods to Shri Krishna
na te 'bhavasyesha bhavasya karanam
vina vinodam bata tarkayamahe
bhavo nirodhah sthitir apy avidyaya
krita yatas tvayy abhayashrayatmani
na—not; te—of Your Lordship; abhavasya—of whom there is no birth, death or maintenance as for an ordinary being; isha—O Supreme Lord; bhavasya—of Your appearance, Your birth; karanam—the cause; vina—without; vinodam—the pastimes (despite what is said, You are not forced to come to this world by any cause); bata—however; tarkayamahe—we cannot argue (but must simply understand that these are Your pastimes); bhavah—birth; nirodhah—death; sthitih—maintenance; api—also; avidyaya—by the external, illusory energy; kritah—done; yatah—because; tvayi—unto You; abhaya-ashraya—O fearless shelter of all; atmani—of the ordinary living entity.
O Supreme Lord, You are not an ordinary living entity appearing in this material world as a result of fruitive activities. Therefore Your appearance or birth in this world has no other cause than Your pleasure potency. Similarly, the living entities, who are part of You, have no cause for miseries like birth, death and old age, except when these living entities are conducted by Your external energy.
11.03.36 Pippalayana to Maharaja Nimi
naitan mano vishati vag uta cakshur atma
pranendriyani ca yathanalam arcishah svah
shabdo 'pi bodhaka-nishedhatayatma-mulam
arthoktam aha yad-rite na nishedha-siddhih
na—cannot; etat—this (Supreme Truth); manah—the mind; vishati—enter; vak—the function of speech; uta—nor; cakshuh—sight; atma—intelligence; prana—the subtle airs supporting life; indriyani—the senses; ca—or; yatha—just as; analam—a fire; arcishah—its sparks; svah—own; shabdah—the authoritative sound of the Vedas; api—even; bodhaka—being able to indicate by verbal reference; nishedhataya—because of denying such; atma—of the Supreme Soul; mulam—basic evidence; artha-uktam—expressed indirectly; aha—does express; yat-rite—without which (Supreme); na—there is not; nishedha—of the negative statements of scripture; siddhih—ultimate purpose.
Neither the mind nor the faculties of speech, sight, intelligence, the life air or any of the senses are capable of penetrating that Supreme Truth, any more than small sparks can affect the original fire from which they are generated. Not even the authoritative language of the Vedas can perfectly describe the Supreme Truth, since the Vedas themselves disclaim the possibility that the Truth can be expressed by words. But through indirect reference the Vedic sound does serve as evidence of the Supreme Truth, since without the existence of that Supreme Truth the various restrictions found in the Vedas would have no ultimate purpose.
