Bhagavad Arka Marichi Mala, Part 43
BY: SUN STAFF
Srila Bhaktivinoda Thakur
Jul 04, 2011 — CANADA (SUN) — Bhagavad Arka Marichi Mala by HDG Srila Bhaktivinoda Thakur.
Bhagavad Arka Marichi Mala
CHAPTER ELEVEN
Analysis of the Process (abhidheya vicarah)
11.09.29 Shri Krishna to Uddhava
labdhva su-durlabham idam bahu-sambhavante
manushyam artha-dam anityam apiha dhirah
turnam yateta na pated anu-mrityu yavan
nihshreyasaya vishayah khalu sarvatah syat
labdhva—having obtained; su-durlabham—that which is very difficult to obtain; idam—this; bahu—many; sambhava—births; ante—after; manushyam—human form of life; artha-dam—which awards great value; anityam—not eternal; api—although; iha—in this material world; dhirah—one who has sober intelligence; turnam—immediately; yateta—should endeavor; na—not; patet—has fallen; anu-mrityu—always subject to death; yavat—as long as; nihshreyasaya—for ultimate liberation; vishayah—sense gratification; khalu—always; sarvatah—in all conditions; syat—is possible.
After many, many births and deaths one achieves the rare human form of life which, although temporary, affords one the opportunity to attain the highest perfection. Thus, a sober human being should immediately endeavor for the ultimate perfection of life and not fall down into the cycle of repeated birth and death. After all, sense gratification is available even in the most abominable species of life, whereas Krishna consciousness is only possible for a human being.
11.20.06 Shri Krishna to Uddhava
shri-bhagavan uvaca
yogas trayo maya prokta
nRinam shreyo-vidhitsaya
jnanam karma ca bhaktish ca
nopayo 'nyo 'sti kutracit
shri-bhagavan uvaca—the Supreme Personality of Godhead said; yogah—processes; trayah—three; maya—by Me; proktah—described; nRinam—of human beings; shreyah—perfection; vidhitsaya—desiring to bestow; jnanam—the path of philosophy; karma—the path of work; ca—also; bhaktih—the path of devotion; ca—also; na—no; upayah—means; anyah—other; asti—exists; kutracit—whatsoever.
The Supreme Personality of Godhead said: My dear Uddhava, because I desire that human beings may achieve perfection, have presented three paths of advancement - the path of knowledge, the path of work and the path of devotion. Beside these three there is absolutely no other means of elevation.
11.05.02 Camasa Rishi to Maharaja Nimi
shri-camasa uvaca
mukha-bahuru-padebhyah
purushasyashramaih saha
catvaro jajnire varna
gunair vipradayah prithak
shri-camasah uvaca—Shri Camasa said; mukha—face; bahu—arms; uru—thighs; padebhyah—from the feet; purushasya—of the Supreme Lord; ashramaih—the four spiritual orders; saha—with; catvarah—four; jajnire—were born; varnah—the social orders; gunaih—by the modes of nature; vipra-adayah—headed by the brahmanas; prithak—various.
Shri Camasa said: Each of the four social orders, headed by the brahmanas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual orders were also generated.
11.05.03 Camasa Risi to Maharaja Nimi
ya esham purusham sakshad
atma-prabhavam ishvaram
na bhajanty avajananti
sthanad bhrashtah patanty adhah
yah—one who; esham—of them; purusham—the Supreme Lord; sakshat—directly; atma-prabhavam—the source of their own creation; ishvaram—the supreme controller; na—do not; bhajanti—worship; avajananti—disrespect; sthanat—from their position; bhrashtah—fallen; patanti—they fall; adhah—down.
If any of the members of the four varnas and four asramas fail to worship or intentionally disrespect the Personality of Godhead, who is the source of their own creation, they will fall down from their position into a hellish state of life.
11.10.23 Shri Krishna to Uddhava
ishtveha devata yajnaih
svar-lokam yati yajnikah
bhunjita deva-vat tatra
bhogan divyan nijarjitan
ishtva—having worshiped; iha—in this world; devatah—the demigods; yajnaih—with sacrifices; svah-lokam—to the heavenly planets; yati—goes; yajnikah—the performer of sacrifice; bhunjita—he may enjoy; deva-vat—like a god; tatra—therein; bhogan—pleasures; divyan—celestial; nija—by himself; arjitan—achieved.
If on earth one performs sacrifices for the satisfaction of the demigods, he goes to the heavenly planets where, just like a demigod, he enjoys all of the heavenly pleasures he has earned by his performances.
11.10.26-27 Shri Krishna to Uddhava
tavat sa modate svarge
yavat punyam samapyate
kshina-punyah pataty arvag
anicchan kala-calitah
tavat—that long; sah—he; modate—enjoys life; svarge—in the heavenly planets; yavat—until; punyam—his pious results; samapyate—are used up; kshina—exhausted; punyah—his piety; patati—he falls; arvak—down from heaven; anicchan—not desiring to fall; kala—by time; calitah—pushed down.
Until his pious results are used up, the performer of sacrifice enjoys life in the heavenly planets. When the pious results are exhausted, however, he falls down from the pleasure gardens of heaven, being moved against his desire by the force of eternal time. (26)
yady adharma-ratah sangad
asatam vajitendriyah
kamatma kripano lubdhah
straino bhuta-vihimsakah
yadi—if; adharma—in irreligion; ratah—he is engaged; sangat—due to association; asatam—of materialistic people; va—or; ajita—due to not conquering; indriyah—the senses; kama—material lusty desires; atma—living for; kripanah—miserly; lubdhah—greedy; strainah—a woman-hunter; bhuta—against other living beings; vihimsakah—committing
If a human being is engaged in sinful, irreligious activities, either because of bad association or because of his failure to control his senses, then such a person will certainly develop a personality full of material desires. He thus becomes miserly toward others, greedy and always anxious to exploit the bodies of women. (27)
11.10.29-31 Shri Krishna to Uddhava
karmani duhkhodarkani
kurvan dehena taih punah
deham abhajate tatra
kim sukham martya-dharminah
karmani—activities; duhkha—great unhappiness; udarkani—bringing in the future; kurvan—performing; dehena—with such a body; taih—by such activities; punah—again; deham—a material body; abhajate—accepts; tatra—therein; kim—what; sukham—happiness; martya—always leading to death; dharminah—of one sworn to activities.
In such a degraded body, he unfortunately continues to perform inauspicious activities that greatly increase his future unhappiness, and therefore he again accepts a similar body. What possible happiness can there be for one who engages in activities inevitably terminating in death? (29)
lokanam loka-palanam
mad bhayam kalpa-jivinam
brahmano 'pi bhayam matto
dvi-parardha-parayushah
lokanam—in all the planetary systems; loka-palanam—and for all the planetary leaders, such as the demigods; mat—of Me; bhayam—there is fear; kalpa-jivinam—for those who live for a kalpa, or a day of Brahma; brahmanah—of Lord Brahma; api—even; bhayam—there is fear; mattah—from Me; dvi-parardha—two parardhas, totalling 311,040,000,000,000 years; para—supreme; ayushah—whose duration of life.
In all planetary systems from the heavenly to the hellish, and for all of the great demigods who live for one thousand yuga cycles, there is fear of Me in My form of time. Even Brahma, who possesses the supreme life span of 311,040,000,000,000 years, is also afraid of Me. (30)
gunah shrijanti karmani
guno 'nushrijate gunan
jivas tu guna-samyukto
bhunkte karma-phalany asau
gunah—the material senses; shrijanti—create; karmani—pious and impious material activities; gunah—the three modes of nature; anushrijate—set into motion; gunan—the material senses; jivah—the minute living entity; tu—indeed; guna—the material senses or the material modes of nature; samyuktah—fully engaged in; bhunkte—experiences; karma—of activities; phalani—the various results; asau—the spirit soul.
The material senses create material activities, either pious or sinful, and the modes of nature set the senses into motion. The living entity, being fully engaged by the material senses and modes of nature, experiences the various results of fruitive work. (31)
11.10.32-33 Shri Krishna to Uddhava
yavat syad guna-vaishamyam
tavan nanatvam atmanah
nanatvam atmano yavat
paratantryam tadaiva hi
yavat—as long as; syat—there is; guna—of the modes of material nature; vaishamyam—separate existences; tavat—then there will be; nanatvam—different states of existence; atmanah—of the soul; nanatvam—different states of existence; atmanah—of the soul; yavat—as long as there are; paratantryam—dependence; tada—then there will be; eva—certainly; hi—indeed.
As long as the living entity thinks that the modes of nature have separate existences, he will be obliged to take birth in many different forms and will experience varieties of material existence. Therefore, the living entity remains completely dependent on fruitive activities under the modes of nature. (32)
yavad asyasvatantratvam
tavad ishvarato bhayam
ya etat samupasirams
te muhyanti shucarpitah
yavat—as long as; asya—of the living being; asvatantratvam—there is no freedom from dependence on the modes of nature; tavat—then there will be; ishvaratah—from the supreme controller; bhayam—fear; ye—those who; etat—to this material concept of life; samupasiran—devote themselves; te—they; muhyanti—are bewildered; shuca—in lamentation; arpitah—always absorbed.
The conditioned soul who remains dependent on fruitive activities under the material modes of nature will continue to fear Me, the Supreme Personality of Godhead, since I impose the results of one's fruitive activities. Those who accept the material concept of life, taking the variegatedness of the modes of nature to be factual, devote themselves to material enjoyment and are therefore always absorbed in lamentation and grief. (33)
11.29.01-2 Uddhava to Krishna
shri-uddhava uvaca
su-dustaram imam manye
yoga-caryam anatmanah
yathanjasa puman siddhyet
tan me bruhy anjasacyuta
shri-uddhavah uvaca—Shri Uddhava said; su-dustaram—very difficult to execute; imam—this; manye—I think; yoga-caryam—process of yoga; anatmanah—for one who has not controlled his mind; yatha—how; anjasa—easily; puman—a person; siddhyet—may accomplish it; tat—that; me—to me; bruhi—please tell; anjasa—in a simple manner; acyuta—O infallible Lord.
Shri Uddhava said: My dear Lord Acyuta, I fear that the method of yoga described by You is very difficult for one who cannot control his mind. Therefore please explain to me in simple terms how someone can more easily execute it. (1)
prayashah pundarikaksha
yunyanto yogino manah
vishidanty asamadhanan
mano-nigraha-karshitah
prayashah—for the most part; pundarika-aksha—O lotus-eyed Lord; yunjantah—who engage; yoginah—yogis; manah—the mind; vishidanti—become frustrated; asamadhanat—because of inability to attain trance; manah-nigraha—by the attempt to subdue the mind; karshitah—weary.
O lotus-eyed Lord, generally those yogis who try to steady the mind experience frustration because of their inability to perfect the state of trance. Thus they weary in their attempt to bring the mind under control. (2)
11.15.33 Shri Krishna to Uddhava
antarayan vadanty etav
yunjato yogam uttamam
maya sampadyamanasya
kala-kshapana-hetavah
antarayan—impediments; vadanti—they say; etah—these mystic perfections; yunjatah—of one engaging in; yogam—connection with the Absolute; uttamam—the supreme stage; maya—with Me; sampadyamanasya—of one who is becoming completely opulent; kala—of time; kshapana—of the interruption, waste; hetavah—causes.
Learned experts in devotional service state that the mystic perfections of yoga that I have mentioned are actually impediments and are a waste of time for one who is practicing the supreme yoga, by which one achieves all perfection in life directly from Me.
11.24.14 Shri Krishna to Uddhava
yogasya tapasash caiva
nyasasya gatayo 'malah
mahar janas tapah satyam
bhakti-yogasya mad-gatih
yogasya—of mystic yoga; tapasah—of great austerity; ca—and; eva—certainly; nyasasya—of the renounced order of life; gatayah—the destinations; amalah—spotless; mahah—Mahar; janah—Janas; tapah—Tapas; satyam—Satya; bhakti-yogasya—of devotional service; mat—My; gatih—destination.
By mystic yoga, great austerities and the renounced order of life, the pure destinations of Maharloka, Janaloka, Tapoloka and Satyaloka are attained. But by devotional yoga, one achieves My transcendental abode.
04.22.39 Sanat-kumara to Maharaja Prithu
yat-pada-pankaja-palasa-vilasa-bhaktya
karmasayam grathitam udgrathayanti santah
tadvan na rikta-matayo yatayo 'pi ruddha-
sroto-ganas tam aranam bhaja vasudevam
yat—whose; pada—feet; pankaja—lotus; palasa—petals or toes; vilasa—enjoyment; bhaktya—by devotional service; karma—fruitive activities; asayam—desire; grathitam—hard knot; udgrathayanti—root out; santah—devotees; tat—that; vat—like; na—never; rikta-matayah—persons devoid of devotional service; yatayah—ever-increasingly trying; api—even though; ruddha—stopped; srotah-ganah—the waves of sense enjoyment; tam—unto Him; aranam—worthy to take shelter; bhaja—engage in devotional service; vasudevam—unto Krishna, the son of Vasudeva.
The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard knotted desires for fruitive activities. Because this is very difficult, the nondevotees - the jnanis and yogis - although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Krishna, the son of Vasudeva.
