Bhagavad Arka Marichi Mala, Part 47
BY: SUN STAFF
Srila Bhaktivinoda Thakur
Jul 08, 2011 — CANADA (SUN) — Bhagavad Arka Marichi Mala by HDG Srila Bhaktivinoda Thakur.
Bhagavad Arka Marichi Mala
CHAPTER ELEVEN
Analysis of the Process (abhidheya vicarah)
dehapatya-kalatradishv
atma-sainyeshv asatsv api
tesham pramatto nidhanam
pashyann api na pashyati
deha—body; apatya—children; kalatra—wife; adishu—and in everything in relation to them; atma—own; sainyeshu—fighting soldiers; asatsu—fallible; api—in spite of; tesham—of all of them; pramattah—too attached; nidhanam—destruction; pashyan—having been experienced; api—although; na—does not; pashyati—see it.
Persons devoid of atma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction. (4)
tasmad bharata sarvatma
bhagavan ishvaro harih
shrotavyah kirtitavyash ca
smartavyash cecchatabhayam
tasmat—for this reason; bharata—O descendant of Bharata; sarvatma—the Supersoul; bhagavan—the Supreme Personality of Godhead; ishvarah—the controller; harih—the Lord, who vanquishes all miseries; shrotavyah—is to be heard; kirtitavyah—to be glorified; ca—also; smartavyah—to be remembered; ca—and; icchata—of one who desires; abhayam—freedom.
O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries. (5)
etavan sankhya-yogabhyam
sva-dharma-parinishthaya
janma-labhah parah pumsam
ante narayana-smritih
etavan—all these; sankhya—complete knowledge of matter and spirit; yogabhyam—knowledge of mystic power; sva-dharma—particular occupational duty; parinishthaya—by full perception; janma—birth; labhah—gain; parah—the supreme; pumsam—of a person; ante—at the end; narayana—the Personality of Godhead; smritih—remembrance.
The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.(6)
02.01.07 Sukadeva Goswami to Maharaja Pariksit
prayena munayo rajan
nivritta vidhi-shedhatah
nairgunya-stha ramante sma
gunanukathane hareh
prayena—mainly; munayah—all sages; rajan—O King; nivrittah—above; vidhi—regulative principles; sedhatah—from restrictions; nairgunya-sthah—transcendentally situated; ramante—take pleasure in; sma—distinctly; guna-anukathane—describing the glories; hareh—of the Lord.
O King Pariksit, mainly the topmost transcendentalists, who are above the regulative principles and restrictions, take pleasure in describing the glories of the Lord.
02.01.11 Sukadeva Goswami to Maharaja Pariksit
etan nirvidyamananam
icchatam akuto-bhayam
yoginam nripa nirnitam
harer namanukirtanam
etat—it is; nirvidyamananam—of those who are completely free from all material desires; icchatam—of those who are desirous of all sorts of material enjoyment; akutah-bhayam—free from all doubts and fear; yoginam—of all who are self-satisfied; nripa—O King; nirnitam—decided truth; hareh—of the Lord, Shri Krishna; nama—holy name; anu—after someone, always; kirtanam—chanting.
O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.
11.20.07-9 Shri Krishna to Uddhava
nirvinnanam jnana-yogo
nyasinam iha karmasu
teshv anirvinna-cittanam
karma-yogas tu kaminam
nirvinëanam—for those who are disgusted; jnana-yogah—the path of philosophical speculation; nyasinam—for those who are renounced; iha—among these three paths; karmasu—in ordinary material activities; teshu—in those activities; anirviëëa—not disgusted; cittanam—for those who have consciousness; karma-yogah—the path of karma-yoga; tu—indeed; kaminam—for those who still desire material happiness.
Among these three paths, jnana-yoga, the path of philosophical speculation, is recommended for those who are disgusted with material life and are thus detached from ordinary, fruitive activities. Those who are not disgusted with material life, having many desires yet to fulfill, should seek perfection through the path of karma-yoga. (7)
yadricchaya mat-kathadau
jata-shraddhas tu yah puman
na nirviëëo nati-sakto
bhakti-yogo 'sya siddhi-dah
yadricchaya—somehow or other by good fortune; mat-katha-adau—in the narrations, songs, philosophy, dramatical performances, etc., that describe My glories; jata—awakened; shraddhah—faith; tu—indeed; yah—one who; puman—a person; na—not; nirviëëah—disgusted; na—not; ati-saktah—very attached; bhakti-yogah—the path of loving devotion; asya—his; siddhi-dah—will award perfection.
If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither very disgusted with nor attached to material life, should achieve perfection through the path of loving devotion to Me.(8)
tavat karmaëi kurvita
na nirvidyeta yavata
mat-katha-shravaëadau va
shraddha yavan na jayate
tavat—up to that time; karmaëi—fruitive activities; kurvita—one should execute; na nirvidyeta—is not satiated; yavata—as long as; mat-katha—of discourses about Me; shravaëa-adau—in the matter of shravaëam, kirtanam and so on; va—or; shraddha—faith; yavat—as long as; na—not; jayate—is awakened.
As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by sravanam kirtanam visnoh, one has to act according to the regulative principles of the Vedic injunctions. (9)
11.20.11 Shri Krishna to Uddhava
asmiu loke vartamanah
sva-dharma-stho 'naghah shucih
jnanam vishuddham apnoti
mad-bhaktim va yadricchaya
asmin—in this; loke—world; vartamanah—existing; sva-dharma—in one's prescribed duty; sthah—situated; anaghah—free from sinful activities; shucih—cleansed of material contamination; jnanam—knowledge; vishuddham—transcendental; apnoti—obtains; mat—to Me; bhaktim—devotional service; va—or; yadricchaya—according to one's fortune.
One who is situated in his prescribed duty, free from sinful activities and cleansed of material contamination, in this very life obtains transcendental knowledge or, by fortune, devotional service unto Me.
11.21.02 Shri Krishna to Uddhava
sve sve 'dhikare ya nishtha
sa gunah parikirtitah
viparyayas tu doshah syad
ubhayor esha nishcayah
sve sve—each in his own; adhikare—position; ya—such; nishtha—steadiness; sah—this; guëah—piety; parikirtitah—is declared to be; viparyayah—the opposite; tu—indeed; doshah—impiety; syat—is; ubhayoh—of the two; eshah—this; nishcayah—the definite conclusion.
Steadiness in one's own position is declared to be actual piety, whereas deviation from one's position is considered impiety. In this way the two are definitely ascertained.
11.03.30 Prabuddha to Maharaja Nimi
parasparanukathanam
pavanam bhagavad-yashah
mitho ratir mithas tushtir
nivrittir mitha atmanah
paraspara—mutual; anukathanam—discussion; pavanam—purifying; bhagavat—of the Supreme Lord; yashah—glories; mithah—mutual; ratih—loving attraction; mithah—mutual; tushtih—satisfaction; nivrittih—cessation of material miseries; mithah—mutual; atmanah—of the soul.
One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying. As devotees thus develop their loving friendship, they feel mutual happiness and satisfaction. And by thus encouraging one another they are able to give up material sense gratification, which is the cause of all suffering.
11.03.31 Prabuddha to Maharaja Nimi
smarantah smarayantash ca
mitho 'ghaugha-haram harim
bhaktya sanjataya bhaktya
bibhraty utpulakam tanum
smarantah—remembering; smarayantah ca—and reminding; mithah—one another; agha-ogha-haram—who takes away everything inauspicious from the devotee; harim—the Supreme Personality of Godhead; bhaktya—by devotion; sanjataya—awakened; bhaktya—by devotion; bibhrati—possess; utpulakam—agitated by ecstasy; tanum—body.
The devotees of the Lord constantly discuss the glories of the Personality of Godhead among themselves. Thus they constantly remember the Lord and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Personality of Godhead, who takes away from them everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of Godhead, and thus, even within this world, their spiritual bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.
