Bhagavad Arka Marichi Mala, Part 38
BY: SUN STAFF
Srila Bhaktivinoda Thakur
Dec 08, 2018 — CANADA (SUN) — Bhagavad Arka Marichi Mala by HDG Srila Bhaktivinoda Thakur.
Bhagavad Arka Marichi Mala
CHAPTER NINE
Characteristics of the Fortunate Soul (bhagyavaj-jiva lakshanam)
03.07.17-20 Vidura to Maitreya Rishi
yash ca mudhatamo loke
yash ca buddheh param gatah
tav ubhau sukham edhete
klishyaty antarito janah
yah—one who is; ca—also; mudha-tamah—the lowest of the fools; loke—in the world; yah ca—and one who is; buddheh—of intelligence; param—transcendental; gatah—gone; tau—of them; ubhau—both; sukham—happiness; edhete—enjoy; klishyati—suffer; antaritah—situated between; janah—persons.
Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness, whereas persons between them suffer the material pangs. (17)
arthabhavam vinishcitya
pratitasyapi natmanah
tam capi yushmac-carana-
sevayaham paranude
artha-abhavam—without substance; vinishcitya—being ascertained; pratitasya—of the apparent values; api—also; na—never; atmanah—of the self; tam—that; ca—also; api—thus; yushmat—your; carana—feet; sevaya—by service; aham—myself; paranude—shall be able to give up.
But, my dear sir, I am obliged to you because now I can understand that this material manifestation is without substance, although it appears real. I am confident that by serving your feet it will be possible for me to give up the false idea. (18)
yat-sevaya bhagavatah
kuta-sthasya madhu-dvishah
rati-raso bhavet tivrah
padayor vyasanardanah
yat—to whom; sevaya—by service; bhagavatah—of the Personality of Godhead; kuta-sthasya—of the unchangeable; madhu-dvishah—the enemy of the Madhu asura; rati-rasah—attachment in different relationships; bhavet—develops; tivrah—highly ecstatic; padayoh—of the feet; vyasana—distresses; ardanah—vanquishing.
By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the service of the Personality of Godhead, who is the unchangeable enemy of the Madhu demon and whose service vanquishes one's material distresses. (19)
durapa hy alpa-tapasah
seva vaikuntha-vartmasu
yatropagiyate nityam
deva-devo janardanah
durapa—rarely obtainable; hi—certainly; alpa-tapasah—of one whose austerity is meager; seva—service; vaikunttha—the transcendental kingdom of God; vartmasu—on the path of; yatra—wherein; upagiyate—is glorified; nityam—always; deva—of the demigods; devah—the Lord; jana-ardanah—the controller of the living entities.
Persons whose austerity is meager can hardly obtain the service of the pure devotees who are progressing on the path back to the kingdom of Godhead, the Vaikunthas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities. (20)
03.25.38 Kapiladeva to Devahuti
na karhicin mat-parah shanta-rupe
nankshyanti no me 'nimisho ledhi hetih
yesham aham priya atma sutash ca
sakha guruh suhrido daivam ishtam
na—not; karhicit—ever; mat-parah—My devotees; shanta-rupe—O mother; nankshyanti—will lose; no—not; me—My; animishah—time; ledhi—destroys; hetih—weapon; yesham—of whom; aham—I; priyah—dear; atma—self; sutah—son; ca—and; sakha—friend; guruh—preceptor; suhridah—benefactor; daivam—Deity; ishtam—chosen.
My dear mother, devotees who receive such transcendental opulences are never bereft of them; neither weapons nor the change of time can destroy such opulences. Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity, they cannot be deprived of their possessions at any time.
03.28.42 Kapiladeva to Devahuti
sarva-bhuteshu catmanam
sarva-bhutani catmani
ikshetananya-bhavena
bhuteshv iva tad-atmatam
sarva-bhuteshu—in all manifestations; ca—and; atmanam—the soul; sarva-bhutani—all manifestations; ca—also; atmani—in the Supreme Spirit; iksheta—he should see; ananya-bhavena—with equal vision; bhuteshu—in all manifestations; iva—as; tat-atmatam—the nature of itself.
A yogi should see the same soul in all manifestations, for all that exists is a manifestation of different energies of the Supreme. In this way the devotee should see all living entities without distinction. That is realization of the Supreme Soul.
03.28.44 Kapiladeva to Devahuti
tasmad imam svam prakritim
daivim sad-asad-atmikam
durvibhavyam parabhavya
svarupenavatishthate
tasmat—thus; imam—this; svam—own; prakritim—material energy; daivim—divine; sat-asat-atmikam—consisting of cause and effect; durvibhavyam—difficult to understand; parabhavya—after conquering; sva-rupena—in the self-realized position; avatishthate—he remains.
Thus the yogi can be in the self-realized position after conquering the insurmountable spell of maya, who presents herself as both the cause and effect of this material manifestation and is therefore very difficult to understand.
03.25.27 Kapiladeva to Devahuti
asevayayam prakriter gunanam
jnanena vairagya-vijrimbhitena
yogena mayy arpitaya ca bhaktya
mam pratyag-atmanam ihavarundhe
asevaya—by not engaging in the service; ayam—this person; prakriteh gunanam—of the modes of material nature; jnanena—by Knowledge; vairagya—with renunciation; vijrimbhitena—developed; yogena—by practicing yoga; mayi—unto Me; arpitaya—fixed; ca—and; bhaktya—with devotion; mam—unto Me; pratyak-atmanam—the Absolute Truth; iha—in this very life; avarundhe—one attains.
Thus by not engaging in the service of the modes of material nature but developing Krishna consciousness, knowledge in renunciation, and by practicing yoga, in which the mind is always fixed in devotional service unto the Supreme Personality of Godhead, one achieves My association in this very life, for I am the Supreme Personality, the Absolute Truth.
11.11.08 Shri Krishna to Uddhava
deha-stho 'pi na deha-stho
vidvan svapnad yathotthitah
adeha-stho 'pi deha-sthah
kumatih svapna-drig yatha
deha—in the material body; sthah—situated; api—although; na—not; deha—in the body; sthah—situated; vidvan—an enlightened person; svapnat—from a dream; yatha—just as; utthitah—having risen; adeha—not in the body; sthah—situated; api—although; deha—in the body; sthah—situated; ku-matih—a foolish person; svapna—a dream; drik—seeing; yatha—just as.
One who is enlightened in self-realization, although living within the material body, sees himself as transcendental to the body, just as one who has arisen from a dream gives up identification with the dream body. A foolish person, however, although not identical with his material body but transcendental to it, thinks himself to be situated in the body, just as one who is dreaming sees himself as situated in an imaginary body.
11.11.09 Shri Krishna to Uddhava
indriyair indriyartheshu
gunair api guneshu ca
grihyamaneshv aham kuryan
na vidvan yas tv avikriyah
indriyaih—by the senses; indriya—of the senses; artheshu—in the objects; gunaih—by those generated from the modes of nature; api—even; guneshu—in those generated by the same modes; ca—also; grihyamaneshu—as they are being accepted; aham—false ego; kuryat—should create; na—not; vidvan—one who is enlightened; yah—who; tu—indeed; avikriyah—is not affected by material desire.
An enlightened person who is free from the contamination of material desire does not consider himself to be the performer of bodily activities; rather, he knows that in all such activities it is only the senses, born of the modes of nature, that are contacting sense objects born of the same modes of nature.
11.11.11 Shri Krishna to Uddhava
evam viraktah shayana
asanatana-majjane
darshana-sparshana-ghrana-
bhojana-shravanadishu
na tatha badhyate vidvan
tatra tatradayan gunan
evam—thus; viraktah—detached from material enjoyment; shayane—in lying or sleeping; asana—in sitting; atana—walking; majjane—or in bathing; darshana—in seeing; sparshana—touching; ghrana—smelling; bhojana—eating; shravana—hearing; adishu—and so on; na—not; tatha—in that way; badhyate—is bound; vidvan—an intelligent person; tatra tatra—wherever he goes; adayan—causing to experience; gunan—the senses, born of the modes of nature.
An enlightened person fixed in detachment engages his body in lying down, sitting, walking, bathing, seeing, touching, smelling, eating, hearing and so on, but is never entangled by such activities. Indeed, remaining as a witness to all bodily functions, he merely engages his bodily senses with their objects and does not become entangled like an unintelligent person.
