Bhagavad Arka Marichi Mala, Part 2
BY: SUN STAFF
Sep 27, 2018 — CANADA (SUN) — A serial presentation of Bhagavad Arka Marichi Mala by HDG Srila Bhaktivinoda Thakur.
CHAPTER ONE
Indications of Evidence (pramana nirdeshah)
(Continued)
11.14.11-14 Shri Krishna to Uddhava
ady-anta-vanta evaisham
lokah karma-vinirmitah
duhkhodarkas tamo-nishthah
kshudra mandah shucarpitah
adi-anta-vantah—possessing a beginning and end; eva—undoubtedly; esham—of them (the materialistic); lokah—achieved destinations; karma—by one's material work; vinirmitah—produced; duhkha—misery; udarkah—bringing as the future result; tamah—ignorance; nishthah—situated in; kshudrah—meager; mandah—wretched; shuca—with lamentation; arpitah—filled.
All the persons I have just mentioned obtain temporary fruits from their material work. Indeed, the meager and miserable situations they achieve bring future unhappiness and are based on ignorance. Even while enjoying the fruits of their work, such persons are filled with lamentation. (11)
mayy arpitatmanah sabhya
nirapekshasya sarvatah
mayatmana sukham yat tat
kutah syad vishayatmanam
mayi—in Me; arpita—fixed; atmanah—of one whose consciousness; sabhya—O learned Uddhava; nirapekshasya—of one bereft of material desires; sarvatah—in all respects; maya—with Me; atmana—with the Supreme Personality of Godhead or with one's own spiritual body; sukham—happiness; yat tat—such; kutah—how; syat—could it be; vishaya—in material sense gratification; atmanam—of those who are attached.
O learned Uddhava, those who fix their consciousness in Me, giving up all material desires, share with Me a happiness that cannot possibly be experienced by those engaged in sense gratification. (12)
akincanasya dantasya
shantasya sama-cetasah
maya santushta-manasah
sarvah sukha-maya dishah
akincanasya—of one who does not desire anything; dantasya—whose senses are controlled; shantasya—peaceful; sama-cetasah—whose consciousness is equal everywhere; maya—with Me; santushta—completely satisfied; manasah—whose mind; sarvah—all; sukha-mayah—full of happiness; dishah—directions.
One who does not desire anything within this world, who has achieved peace by controlling his senses, whose consciousness is equal in all conditions and whose mind is completely satisfied in Me finds only happiness wherever he goes. (13)
na parameshthyam na mahendra-dhishnyam
na sarvabhaumam na rasadhipatyam
na yoga-siddhir apunar-bhavam va
mayy arpitatmecchati mad vinanyat
na—not; parameshthyam—the position or abode of Lord Brahma; na—never; maha-indra-dhishnyam—the position of Lord Indra; na—neither; sarvabhaumam—empire on the earth; na—nor; rasa-adhipatyam—sovereignty in the lower planetary systems; na—never; yoga-siddhih—the eightfold yoga perfections; apunah-bhavam—liberation; va—nor; mayi—in Me; arpita—fixed; atma—consciousness; icchati—he desires; mat—Me; vina—without; anyat—anything else.
One who has fixed his consciousness on Me desires neither the position or abode of Lord Brahma or Lord Indra, nor an empire on the earth, nor sovereignty in the lower planetary systems, nor the eightfold perfection of yoga, nor liberation from birth and death. Such a person desires Me alone.
11.19.17 Shri Krishna to Uddhava
shrutih pratyaksham aitihyam
anumanam catushtayam
pramaneshv anavasthanad
vikalpat sa virajyate
shrutih—Vedic knowledge; pratyaksham—direct experience; aitihyam—traditional wisdom; anumanam—logical induction; catushtayam—fourfold; pramaneshu—among all types of evidence; anavasthanat—due to the flickering nature; vikalpat—from material diversity; sah—a person; virajyate—becomes detached.
From the four types of evidence—Vedic knowledge, direct experience, traditional wisdom and logical induction—one can understand the temporary, insubstantial situation of the material world, by which one becomes detached from the duality of this world.
6.9.36 Demigods to Shri Vishnu
na hi virodha ubhayam bhagavaty aparimita-guna-gana ishvare 'navagahya-mahatmye 'rvacina-vikalpa-vitarka-vicara-pramanabhasa-kutarka-shastra-kalilantahkaranashraya-duravagraha-vadinam vivadanavasara uparata-samasta-mayamaye kevala evatma-mayam antardhaya ko nv artho durghata iva bhavati svarupa-dvayabhavat.
na—not; hi—certainly; virodhah—contradiction; ubhayam—both; bhagavati—in the Supreme personality of Godhead; aparimita—unlimited; guna-gane—whose transcendental attributes; ishvare—in the supreme controller; anavagahya—possessing; mahatmye—unfathomable ability and glories; arvacina—recent; vikalpa—full of equivocal calculations; vitarka—opposing arguments; vicara—judgments; pramana-abhasa—imperfect evidence; kutarka—useless arguments; shastra—by unauthorized scriptures; kalila—agitated; antahkarana—minds; ashraya—whose shelter; duravagraha—with wicked obstinacies; vadinam—of theorists; vivada—of the controversies; anavasare—not within the range; uparata—withdrawn; samasta—from whom all; maya-maye—illusory energy; kevale—without a second; eva—indeed; atma-mayam—the illusory energy, which can do and undo the inconceivable; antardhaya—placing between; kah—what; nu—indeed; arthah—meaning; durghatah—impossible; iva—as it were; bhavati—is; sva-rupa—natures; dvaya—of two; abhavat—due to the absence.
O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord, since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the supreme controller, Your unlimited glories are inconceivable for the conditioned souls. Many modern theologians argue about right and wrong without knowing what is actually right. Their arguments are always false and their judgements inconclusive because they have no authorized evidence with which to gain knowledge of You. Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You. Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions. You are one without a second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory. Your potency is so great that it can do and undo anything as You like. With the help of that potency, what is impossible for You? Since there is no duality in Your constitutional position, You can do everything by the influence of Your energy.
10.87.36 The Personified Vedas to Maha-Vishnu
sata idam utthitam sad iti cen nanu tarka-hatam
vyabhicarati kva ca kva ca mrisha na tathobhaya-yuk
vyavahritaye vikalpa ishito 'ndha-paramparaya
bhramayati bharati ta uru-vrittibhir uktha-jadan
satah—from that which is permanent; idam—this (universe); utthitam—arisen; sat—permanent; iti—thus; cet—if (someone proposes); nanu—certainly; tarka—by logical contradiction; hatam—refuted; vyabhicarati—it is inconsistent; kva ca—in some cases; kva ca—in other cases; mrisha—illusion; na—not; tatha—so; ubhaya—of both (the real and illusion); yuk—the conjunction; vyavahritaye—for the sake of ordinary affairs; vikalpah—an imaginary situation; ishitah—desired; andha—of blind men; paramparaya—by a succession; bhramayati—bewilder; bharati—the words of wisdom; te—Your; uru—numerous; vrittibhih—with their semantic functions; uktha—by ritual utterances; jadan—dulled.
It may be proposed that this world is permanently real because it is generated from the permanent reality, but such an argument is subject to logical refutation. Sometimes, indeed, the apparent nondifference of a cause and its effect fails to prove true, and at other times the product of something real is illusory. Furthermore, this world cannot be permanently real, for it partakes of the natures of not only the absolute reality but also the illusion disguising that reality. Actually, the visible forms of this world are just an imaginary arrangement resorted to by a succession of ignorant persons in order to facilitate their material affairs. With their various meanings and implications, the learned words of Your Vedas bewilder all persons whose minds have been dulled by hearing the incantations of sacrificial rituals.
6.4.31 Prajapati Daksha to Shri Vishnu
yac-chaktayo vadatam vadinam vai
vivada-samvada-bhuvo bhavanti
kurvanti caisham muhur atma-moham
tasmai namo 'nanta-gunaya bhumne
yat-shaktayah—whose multifarious potencies; vadatam—speaking different philosophies; vadinam—of the speakers; vai—indeed; vivada—of argument; samvada—and agreement; bhuvah—the causes; bhavanti—are; kurvanti—create; ca—and; esham—of them (the theorists); muhuh—continuously; atma-moham—bewilderment regarding the existence of the soul; tasmai—unto Him; namah—my respectful obeisances; ananta—unlimited; gunaya—possessing transcendental attributes; bhumne—the all-pervading Godhead.
Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited transcendental qualities. Acting within the cores of the hearts of all philosophers, who propagate various views, He causes them to forget their own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He creates within this material world a situation in which they are unable to come to a conclusion. I offer my obeisances unto Him.
