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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhagavad Arka Marichi Mala > Chapter-VIII

CHAPTER EIGHT

Characteristics of the Conditioned Soul

baddha-jiva lakshanam

03.31.21 Jiva While in Mother's Womb

tasmad aham vigata-viklava uddharishya

atmanam ashu tamasah suhridatmanaiva

bhuyo yatha vyasanam etad aneka-randhram

ma me bhavishyad upasadita-vishnu-padah

tasmat—therefore; aham—I; vigata—ceased; viklavah—agitation; uddharishye—shall deliver; atmanam—myself; ashu—quickly; tamasah—from the darkness; suhrida atmana—with friendly intelligence; eva—indeed; bhuyah—again; yatha—so that; vyasanam—plight; etat—this; aneka-randhram—entering many wombs; ma—not; me—my; bhavishyat—may occur; upasadita—placed (in my mind); vishnu-padah—the lotus feet of Lord Vishnu.

Therefore, without being agitated any more, I shall deliver myself from the darkness of nescience with the help of my friend, clear consciousness. Simply by keeping the lotus feet of Lord Vishnu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death.

 

03.27.02 Kapiladeva to Devahuti

sa esha yarhi prakriter

guneshv abhivishajjate

ahankriya-vimudhatma

kartasmity abhimanyate

sah—that very living entity; eshah—this; yarhi—when; prakriteh—of material nature; guneshu—in the modes; abhivishajjate—is absorbed; ahankriya—by false ego; vimudha—bewildered; atma—the individual soul; karta—the doer; asmi—I am; iti—thus; abhimanyate—he thinks.

When the soul is under the spell of material nature and false ego, identifying his body as the self, he becomes absorbed in material activities, and by the influence of false ego he thinks that he is the proprietor of everything.

 

03.27.03 Kapiladeva to Devahuti (incl in GM Beng., not in Engl)

tena samsara-padavim

avasho 'bhyety anirvritah

prasangikaih karma-doshaih

sad-asan-mishra-yonishu

tena—by this; samsara—of repeated birth and death; padavim—the path; avashah—helplessly; abhyeti—he undergoes; anirvritah—discontented; prasangikaih—resulting from association with material nature; karma-doshaih—by faulty actions; sat—good; asat—bad; mishra—mixed; yonishu—in different species of life.

The conditioned soul therefore transmigrates into different species of life, higher and lower, because of his association with the modes of material nature. Unless he is relieved of material activities, he has to accept this position because of his faulty work.

03.30.03 Kapiladeva to Devahuti

yad adhruvasya dehasya

sanubandhasya durmatih

dhruvani manyate mohad

griha-kshetra-vasuni ca

yat—because; adhruvasya—temporary; dehasya—of the body; sa-anubandhasya—with that which is related; durmatih—a misguided person; dhruvani—permanent; manyate—thinks; mohat—because of ignorance; griha—home; kshetra—land; vasuni—wealth; ca—and.

The misguided materialist does not know that his very body is impermanent and that the attractions of home, land and wealth, which are in relationship to that body, are also temporary. Out of ignorance only, he thinks that everything is permanent.

 

03.09.07 Brahma to Shri Krishna

daivena te hata-dhiyo bhavatah prasangat

sarvasshbhopashamanad vimukhendriya ye

kurvanti kama-sukha-lesha-lavaya dina

lobhabhibhuta-manaso 'kushalani shashvat

daivena—by fate of misfortune; te—they; hata-dhiyah—bereft of memory; bhavatah—of You; prasangat—from the topics; sarva—all; ashubha—inauspiciousness; upashamanat—curbing down; vimukha—turned against; indriyah—senses; ye—those; kurvanti—act; kama—sense gratification; sukha—happiness; lesha—brief; lavaya—for a moment only; dinah—poor fellows; lobha-abhibhuta—overwhelmed by greed; manasah—of one whose mind; akushalani—inauspicious activities; shashvat—always.

O my Lord, persons who are bereft of the all-auspicious performance of chanting and hearing about Your transcendental activities are certainly unfortuntate and are also bereft of good sense. They engage in inauspicious activities, enjoying sense gratification for a very little while.

 

03.09.08 Brahma to Shri Krishna

kshut-trit-tridhatubhir ima muhur ardyamanah

shitoshna-vata-varashair itaretarac ca

kamagninacyuta-rusha ca sudurbharena

sampashyato mana urukrama sidate me

kshut—hunger; trit—thirst; tri-dhatubhih—three humors, namely mucus, bile and wind; imah—all of them; muhuh—always; ardyamanah—perplexed; shita—winter; ushna—summer; vata—wind; varashaih—by rains; itara-itarat—and many other disturbances; ca—also; kama-agnina—by strong sex urges; acyuta-rusha—indefatigable anger; ca—also; sudurbharena—most unbearable; sampashyatah—so observing; manah—mind; urukrama—O great actor; shidate—becomes despondent; me—my.

O great actor, my Lord, all these poor creatures are constantly perplexed by hunger, thirst, severe cold, secretion and bile, attacked by coughing winter, blasting summer, rains and many other disturbing elements, and overwhelmed by strong sex urges and indefatigable anger. I take pity on them, and I am very much aggrieved for them.

03.09.10 Brahma to Shri Krishna

ahny apritarta-karana nishi nihshayana

nana-manoratha-dhiya kshana-bhagna-nidrah

daivahatartha-racana rishayo 'pi deva

yushmat-prasanga-vimukha iha samsaranti

ahni—during the daytime; aprita—engaged; arta—distressing engagement; karanah—senses; nishi—at night; nihshayanah—insomnia; nana—various; manoratha—mental speculations; dhiya—by intelligence; kshana—constantly; bhagna—broken; nidrah—sleep; daiva—superhuman; ahata-artha—frustrated; racanah—plans; rishayah—great sages; api—also; deva—O my Lord; yushmat—Your Lordship's; prasanga—topic; vimukhah—turned against; iha—in this (material world); samsaranti—do rotate.

Such nondevotees engage their senses in very troublesome and extensive work, and they suffer insomnia at night because their intelligence constantly breaks their sleep with various mental speculations. They are frustrated in all their various plans by supernatural power. Even great sages, if they are against Your transcendental topics, must rotate in this material world.

 

03.30.04 Kapiladeva to Devahuti

jantur vai bhava etasmin

yam yam yonim anuvrajet

tasyam tasyam sa labhate

nirvritim na virajyate

jantuh—the living entity; vai—certainly; bhave—in worldly existence; etasmin—this; yam yam—whatever; yonim—species; anuvrajet—he may obtain; tasyam tasyam—in that; sah—he; labhate—achieves; nirvritim—satisfaction; na—not; virajyate—is averse.

The living entity, in whatever species of life he appears, finds a particular type of satisfaction in that species, and he is never averse to being situated in such a condition.

 

04.29.29 Narada Muni to King Pracinabarhi

kvacit puman kvacic ca stri

kvacin nobhayam andha-dhih

devo manushyas tiryag va

yatha-karma-gunam bhavah

kvacit—sometimes; puman—male; kvacit—sometimes; ca—also; stri—female; kvacit—sometimes; na—not; ubhayam—both; andha—blind; dhih—he whose intelligence; devah—demigod; manushyah—human being; tiryak—animal, bird, beast; va—or; yatha—according to; karma—of activities; gunam—the qualities; bhavah—birth.

Covered by the mode of ignorance in material nature, the living entity is sometimes male, sometimes female, sometimes an eunuch, sometimes a human being, sometimes a demigod, sometimes a bird, an animal, and so on. In this way he is wandering within the material world. His acceptance of different types of bodies is brought about by his activities under the influence of the modes of nature.

 

03.30.05 Kapiladeva to Devahuti

naraka-stho 'pi deham vai

na pumams tyaktum icchati

narakyam nirvritau satyam

deva-maya-vimohitah

naraka—in hell; sthah—situated; api—even; deham—body; vai—indeed; na—not; puman—person; tyaktum—to leave; icchati—wishes; narakyam—hellish; nirvritau—enjoyment; satyam—when existing; deva-maya—by the illusory energy of Vishnu; vimohitah—deluded.

The conditioned living entity is satisfied in his own particular species of life; while deluded by the covering influence of the illusory energy, he feels little inclined to cast off his body, even when in hell, for he takes delight in hellish enjoyment.

 

03.30.07 Kapiladeva to Devahuti

sanda hyamana-sarvanga

esham udvahanadhina

karoty aviratam mudho

du ritani durashayah

sandahyamana—burning; sarva—all; angah—his limbs; esham—these family members; udvahana—for maintaining; adhina—with anxiety; karoti—he performs; aviratam—always; mudhah—the fool; duritani—sinful activities; durashayah—evil-minded.

Although he is always burning with anxiety, such a fool always performs all kinds of mischievous activities, with a hope which is never to be fulfilled, in order to maintain his so-called family and society.

03.30.06 Kapiladeva to Devahuti

atma jaya-sutagara-

pashu-dravina-bandhushu

nirudha-mula-hridaya

atmanam bahu manyate

atma—body; jaya—wife; suta—children; agara—home; pashu—animals; dravina—wealth; bandhushu—in friends; nirudha-mula—deep-rooted; hridayah—his heart; atmanam—himself; bahu—highly; manyate—he thinks.

Such satisfaction with one's standard of living is due to deep rooted attraction for body, wife, home, children, animals, wealth and friends. In such association, the conditioned soul thinks himself quite perfect.

03.30.09 Kapiladeva to Devahuti

griheshu kuta-dharmeshu

duhkha-tantreshv atandritah

kurvan duhkha-pratikaram

sukhavan manyate grihi

griheshu—in family life; kuta-dharmeshu—involving the practice of falsehood; duhkha-tantreshu—spreading miseries; atandritah—attentive; kurvan—doing; duhkha-pratikaram—counteraction of miseries; sukha-vat—as happiness; manyate—thinks; grihi—the householder.

The attached householder remains in his family life, which is full of diplomacy and politics. Always spreading miseries and controlled by acts of sense gratification, he acts just to counteract the reations of all his miseries, and if he can successfully counteract such miseries, he thinks that he is happy.

 

03.30.11 Kapiladeva to Devahuti

vartayam lupyamanayam

arabdhayam punah punah

lobhabhibhuto nihsattvah

pararthe kurute spriham

vartayam—when his occupation; lupyamanayam—is hampered; arabdhayam—undertaken; punah punah—again and again; lobha—by greed; abhibhutah—overwhelmed; nihsattvah—ruined; para-arthe—for the wealth of others; kurute spriham—he longs.

When he suffers reverses in his occupation, he tries again and again to improve himself, but when he is baffled in all attempts and is ruined, he accepts money from others because of excessive greed.

03.30.14-16 Kapiladeva to Devahuti

tatrapy ajata-nirvedo

bhriyamanah svayam bhritaih

jarayopatta-vairupyo

maranabhimukho grihe

aste 'vamatyopanyastam

griha-pala ivaharan

amayavy apradiptagnir

alpaharo 'lpa-ceshtitah

vayunotkramatottarah

kapha-samruddha-nadikah

kasa-shvasa-kritayasah

kanthe ghura-ghurayate

tatra—there; api—although; ajata—not arisen; nirvedah—aversion; bhriyamanah—being maintained; svayam—by himself; bhritaih—by those who were maintained; jaraya—by old age; upatta—obtained; vairupyah—deformation; marana—death; abhimukhah—approaching; grihe—at home. aste—he remains; avamatya—negligently; upanyastam—what is placed; griha-palah—a dog; iva—like; aharan—eating; amayavi—diseased; apradipta- vayuna—by air; utkramata—bulging out; uttarah—his eyes; kapha—with mucus; samruddha—congested; nadikah—his windpipe; kasa—coughing; shvasa—breathing; krita—done; ayasah—difficulty; kanthe—in the throat; ghura-ghurayate—he produces a sound like ghura-ghura.

The foolish family man does not become averse to family life although he is maintained by those whom he once maintained. Deformed by the influence of old age, he prepares himself to meet ultimate death. (14)

Thus he remains at home just like a pet dog and eats whatever is so negligently given to him. Afflicted with many illnesses, such as dyspepsia and loss of appetite, he eats only very small morsels of food, and he becomes an invalid, who cannot work any more. (15)

In that diseased condition, one's eyes bulge due to the pressure of air within, and his glands become congested with mucus. He has difficulty breathing, and upon exhaling and inhaling he produces a sound like "ghura-ghura", a rattling within the throat. (16)

03.30.18 Kapiladeva to Devahuti

evam kutumba-bharane

vyapritatmajitendriyah

mriyate rudatam svanam

u ru-vedanayasta-dhih

evam—thus; kutumba-bharane—in maintaining a family; vyaprita—engrossed; atma—his mind; ajita—uncontrolled; indriyah—his senses; mriyate—he dies; rudatam—while crying; svanam—his relatives; uru—great; vedanaya—with pain; asta—bereft of; dhih—consciousness.

Thus the man, who engaged with uncontrolled senses in maintaining a family, dies in great grief, seeing his relatives crying. He dies most pathetically, in great pain and without consciousness.

 

03.31.44 Kapiladeva to Devahuti

jivo hy asyanugo deho

bhutendriya-mano-mayah

tan-nirodho 'sya maranam

avirbhavas tu sambhavah

jivah—the living entity; hi—indeed; asya—of him; anugah—suitable; dehah—body; bhuta—gross material elements; indriya—senses; manah—mind; mayah—made of; tat—of the body; nirodhah—destruction; asya—of the living entity; maranam—death; avirbhavah—manifestation; tu—but; sambhavah—birth.

In this way the living entity gets a suitable body with a material mind and senses, according to his fruitive activities. When the reaction of his particular activity comes to an end, that end is called death, and when a particular type of reaction begins, that beginning is called birth.

 

03.32.38 Kapiladeva to Devahuti

jivasya samshritir bahvir

avidya-karma-nirmitah

yasv anga pravishann atma

na veda gatim atmanah

jivasya—of the living entity; samshritih—courses of material existence; bahvih—many; avidya—in ignorance; karma—by work; nirmitah—produced; yasu—into which; anga—My dear mother; pravishan—entering; atma—the living entity; na—not; veda—understands; gatim—the movement; atmanah—of himself.

These are varieties of material existence for the living entity according to the work he performs in ignorance or forgetfulness of his real identity. My dear mother, if anyone enters into this forgetfulness, he is unable to understand where his movements will end.

 

02.03.19 Shaunaka Rishi to Suta Gosvami

shva-vid-varahoshtra-kharaih

samstutah purushah pashuh

na yat-karna-pathopeto

jatu nama gadagrajah

shva—a dog; vit-varaha—the village hog who eats stool; ushtra—the camel; kharaih—and by the asses; samstutah—perfectly praised; purushah—a person; pashuh—animal; na—never; yat—of him; karna—ear; patha—path; upetah—reached; jatu—at any time; nama—the holy name; gadagrajah—Lord Krishna, the deliver from all evils.

Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Shri Krishna, the deliverer from evils.

 

02.03.20 Shaunaka Rishi to Suta Gosvami

bile batorukrama-vikraman ye

na shrinvatah karna-pute narasya

jihvasati dardurikeva suta

na copagayaty urugaya-gathah

bile—snake holes; bata—like; urukrama—the Lord, who acts marvelously; vikraman—prowess; ye—all these; na—never; shrinvatah—heard; karna-pute—the earholes; narasya—of the man; jihva—tongue; asati—useless; dardurika—of the frogs; iva—exactly like that; suta—O Suta Gosvami; na—never; ca—also; upagayati—chants loudly; urugaya—worth singing; gathah—songs.

One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog.

 

02.03.21 Shaunaka Rishi to Suta Gosvami

bharah param patta-kirita jushtam

apy uttamangam na namen mukundam

shavau karau no kurute saparyam

harer lasat-kancana-kankanau va

bharah—a great burden; param—heavy; patta—silk; kirita—turban; jushtam—dressed with; api—even; uttama—upper; angam—parts of the body; na—never; namet—bow down; mukundam—Lord Krishna, the deliverer; shavau—dead bodies; karau—hands; no—do not; kurute—do; saparyam—worshiping; hareh—of the Personality of Godhead; lasat—glittering; kancana—made of gold; kankanau—bangles; va—even though.

The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead who can award mukti [freedom]. And the hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead Hari.

 

02.03.22 Shaunaka Rishi to Suta Gosvami

barhayite te nayane naranam

lingani vishnor na nirikshato ye

padau nrinam tau druma janma-bhajau

kshetrani nanuvrajato harer yau

barhayite—like plumes of a peacock; te—those; nayane—eyes; naranam—of men; lingani—forms; vishnoh—of the Personality of Godhead; na—does not; nirikshatah—look upon; ye—all such; padau—legs; nrinam—of men; tau—those; druma janma—being born of the tree; bhajau—like that; kshetrani—holy places; na—never; anuvrajatah—goes after; hareh—of the Lord; yau—which

The eyes which do not look at the symbolic representations of the Personality of Godhead Vishnu [His forms, name, quality, etc.] are like those printed on the plumes of the peacock, and the legs which do not move to the holy places [where the Lord is remembered] are considered to be like tree trunks.

 

02.03.23 Shaunaka Rishi to Suta Gosvami

jivan chavo bhagavatanghri-renum

na jatu martyo 'bhilabheta yas tu

shri-vishnu-padya manujas tulasyah

shvasan chavo yas tu na veda gandham

jivan—while living; shavah—a dead body; bhagavata-anghri-renum—the dust of the feet of a pure devotee; na—never; jatu—at any time; martyah—mortal; abhilabheta—particularly received; yah—a person; tu—but; shri—with opulence; vishnu-padyah—of the lotus feet of Vishnu; manu jah—a descendant of Manu (a man); tulasyah—leaves of the tulasi tree; shvasan—while breathing; shavah—still a dead body; yah—who; tu—but; na veda—never experienced; gandham—the aroma.

The person who has not at any time received the dust of the feet of the Lord's pure devotee upon his head is certainly a dead body. And the person who has never experienced the aroma of the tulasi leaves from the lotus feet of the Lord is also a dead body, although breathing.

02.03.24 Shaunaka Rishi to Suta Gosvami

tad asma-sharam hridayam batedam

yad grihyamanair hari-nama-dheyaih

na vikriyetatha yada vikaro

netre jalam gatra-ruheshu harshah

tat—that; asma-saram—is steel-framed; hridayam—heart; bata idam—certainly that; yat—which; grihyamanaih—in spite of chanting; hari-nama—the holy name of the Lord; dheyaih—by concentration of the mind; na—does not; vikriyeta—change; atha—thus; yada—when; vikarah—reaction; netre—in the eyes; jalam—tears; gatra-ruheshu—at the pores; harshah—eruptions of ecstasy.

Certainly that heart is steel-framed which, in spite of one's chanting of the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end.

01.17.38-39 Suta Gosvami to Shaunaka Rishi

suta uvaca

abhyarthitas tada tasmai

sthanani kalaye dadau

dyutam panam striyah suna

yatradharmash catur-vidhah

punash ca yacamanaya

jata-rupam adat prabhuh

tato 'nritam madam kamam

rajo vairam ca pancamam

sutah uvaca—Suta Gosvami said; abhyarthitah—thus being petitioned; tada—at that time; tasmai—unto him; sthanani—places; kalaye—to the personality of Kali; dadau—gave him permission; dyutam—gambling; panam—drinking; striyah—illicit association with women; suna—animal slaughter; yatra—wherever; adharmah—sinful activities; catuh-vidhah—four kinds of. punah—again; ca—also; yacamanaya—to the beggar; jata-rupam—gold; adat—gave away; prabhuh—the King; tatah—whereby; anritam—falsehood; madam—intoxication; kamam—lust; rajah—on account of a passionate mood; vairam—enmity; ca—also; pancamam—the fifth one.

Suta Gosvami said: Maharaja Parikshit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution and animal slaughter were performed. (38)

The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold because wherever there is gold there is also falsity, intoxication,lust, envy and enmity. (39)

11.25.32-33 Shri Krishna to Uddhava

etah samshritayah pumso

guna-karma-nibandhanah

yeneme nirjitah saumya

guna jivena citta-jah

bhakti-yogena man-nishtho

mad-bhavaya prapadyate

etah—these; samshritayah—created aspects of existence; pumsah—of a living being; guna—with the material qualities; karma—and work; nibandhanah—connected; yena—by whom; ime—these; nirjitah—are conquered; saumya—O gentle Uddhava; gunah—the modes of nature; jivena—by a living entity; citta-jah—which are manifested from the mind; bhakti-yogena—through the process of devotional service; mat-nishthah—dedicated to Me; mat-bhavaya—of love for Me; prapadyate—receives the qualification.

O gentle Uddhava, all these different phases of conditioned life arise from work born of the modes of material nature. The living entity who conquers these modes manifested from the mind, can dedicate himself to Me by the process of devotional service and thus attain pure love for Me. (32)

 

 

tasmad deham imam labdhva

jnana-vijnana-sambhavam

guna-sangam vinirdhuya

mam bhajantu vicakshanah

tasmat—therefore; deham—body; imam—this; labdhva—having obtained; jnana—of theoretical knowledge; vijnana—and realized knowledge; sambhavam—the place of generation; guna-sangam—association with the modes of nature; vinirdhuya—washing out completely; mam—Me; bhajantu—they should worship; vicakshanah—persons who are very intelligent.

Therefore, having achieved this human form of life, which allows one to develop full knowledge, those who are intelligent should free themselves from all contamination of the modes of nature and engage exclusively in loving service to Me. (33)

 

11.12.21 Shri Krishna to Uddhava

yasminn idam protam ashesham otam

pato yatha tantu-vitana-samsthah

ya esha samsara-taruh puranah

karmatmakah pushpa-phale prasute

yasmin—in whom; idam—this universe; protam—woven crosswise; ashesham—the whole; otam—and lengthwise; patah—a cloth; yatha—just like; tantu—of the threads; vitana—in the expansion; samsthah—situated; yah—that which; eshah—this; samsara—of material existence; taruh—the tree; puranah—existing since time immemorial; karma—toward fruitive activities; atmakah—naturally inclined; pushpa—the first result, blossoming; phale—and the fruit; prasute—being produced.

Just as woven cloth rests on the expansion of lengthwise and crosswise threads, similarly the entire universe is expanded on the lengthwise and crosswise potency of the Supreme Personality of Godhead and is situated within Him. The conditioned soul has been accepting material bodies since time immemorial, and these bodies are like great trees sustaining one's material existence. Just as a tree first blossoms and then produces fruit, similarly the tree of material existence, one's material body, produces the various results of material existence. <check text>

 

11.12.22-23 Shri Krishna to Uddhava

dve asya bije shata-mulas tri-nalah

panca-skandhah panca-rasa-prasutih

dashaika-shakho dvi-suparna-nidas

tri-valkalo dvi-phalo ’rkam pravishtah

adanti caikam phalam asya gridhra

grame-cara ekam aranya-vasah

hamsa ya ekam bahu-rupam ijyair

maya-mayam veda sa veda vedam

dve—two; asya—of this tree; bije—seeds; shata—hundreds; mulah—of roots; tri—three; nalah—lower trunks; panca—five; skandhah—upper trunks; panca—five; rasa—saps; prasutih—producing; dasha—ten; eka—plus one; shakhah—branches; dvi—two; suparna—of birds; nidah—a nest; tri—three; valkalah—types of bark; dvi—two; phalah—fruits; arkam—the sun; pravishtah—extending into; adanti—they eat or enjoy; ca—also; ekam—one; phalam—fruit; asya—of this tree; gridhrah—those who are lusty for material enjoyment; grame—in householder life; carah—living; ekam—another; aranya—in the forest; vasah—those who live; hamsah—swanlike men, saintly persons; yah—one who; ekam—one only, the Supersoul; bahu-rupam—appearing in many forms; ijyaih—by the help of those who are worshipable, the spiritual masters; maya-mayam—produced by the potency of the Supreme Lord; veda—knows; sah—such a person; veda—knows; vedam—the actual meaning of the Vedic literature.

This tree of material existence has two seeds, hundreds of roots, three lower trunks and five upper trunks. It produces five flavors and has eleven branches and a nest made by two birds. The tree is covered by three types of bark, gives two fruits and extends up to the sun. Those lusty after material enjoyment and dedicated to family life enjoy one of the tree's fruits, and swanlike men in the renounced order of life enjoy the other fruit. One who with the help of the bona fide spiritual masters can understand this tree to be a manifestation of the potency of the one Supreme Truth appearing in many forms actually knows the meaning of the Vedic literature. (22/23)

 

11.12.24 Shri Krishna to Uddhava

evam gurupasanayaika-bhaktya

vidya-kutharena shitena dhirah

vivrishcya jivashayam apramattah

sampadya catmanam atha tyajastram

evam—thus (with the knowledge I have given you); guru—of the spiritual master; upasanaya—developed by worship; eka—unalloyed; bhaktya—by loving devotional service; vidya—of knowledge; kutharena—by the ax; shitena—sharp; dhirah—one who is steady by knowledge; vivrishcya—cutting down; jiva—of the living entity; ashayam—the subtle body (filled with designations created by the three modes of material nature); apramattah—being very careful in spiritual life; sampadya—achieving; ca—and; atmanam—the Supreme Personality of Godhead; atha—then; tyaja—you should give up; astram—the means by which you achieved perfection.

With steady intelligence you should develop unalloyed devotional service by careful worship of the spiritual master, and with the sharpened axe of transcendental knowledge you should cut off the subtle material covering of the soul. Upon realizing the Supreme Personality of Godhead, you should then give up that ax of analytic knowledge.

11.11.05 Shri Krishna to Uddhava

atha baddhasya muktasya

vailakshanyam vadami te

viruddha-dharminos tata

sthitayor eka-dharmini

atha—thus; baddhasya—of the conditioned soul; muktasya—of the liberated Personality of Godhead; vailakshanyam—different characteristics; vadami—I will now speak; te—unto you; viruddha—opposing; dharminoh—whose two natures; tata—My dear Uddhava; sthitayoh—of the two who are situated; eka-dharmini—in the one body which manifests their different characteristics.

Thus, My dear Uddhava, in the same material body we find opposing characteristics, such as great happiness and misery. That is because both the Supreme Personality of Godhead, who is eternally liberated, as well as the conditioned soul are within the body. I shall now speak to you about their different characteristics.

11.11.06 Shri Krishna to Uddhava

suparnav etau sadrishau sakhayau

yadricchayaitau krita-nidau ca vrikshe

ekas tayoh khadati pippalannam

anyo niranno ’pi balena bhuyan

suparnau—two birds; etau—these; sadrishau—similar; sakhayau—friends; yadricchaya—by chance; etau—these two; krita—made; nidau—a nest; ca—and; vrikshe—in a tree; ekah—one; tayoh—of the two; khadati—is eating; pippala—of the tree; annam—the fruits; anyah—the other; nirannah—not eating; api—although; balena—by strength; bhuyan—He is superior.

By chance, two birds have made a nest together in the same tree. The two birds are friends and are of similar nature. One of them, however, is eating the fruits of the tree, whereas the other, who does not eat the fruits, is in a superior position, due to His potency.

 

11.11.07 Shri Krishna to Uddhava

atmanam anyam ca sa veda vidvan

apippalado na tu pippaladah

yo ’vidyaya yuk sa tu nitya-baddho

vidya-mayo yah sa tu nitya-muktah

atmanam—Himself; anyam—the other; ca—also; sah—He; veda—knows; vidvan—being omniscient; apippala-adah—not eating the fruits of the tree; na—not; tu—but; pippala-adah—the one who is eating the fruits of the tree; yah—who; avidyaya—with ignorance; yuk—filled; sah—he; tu—indeed; nitya—eternally; baddhah—conditioned; vidya mayah—full of perfect knowledge; yah—who; sah—he; tu—indeed; nitya—eternally; muktah—liberated.

The bird who does not eat the fruits of the tree is the Supreme Personality of Godhead, who by His omniscience perfectly understands His own position and that of the conditioned living entity, represented by the eating bird. That living entity, on the other hand, does not understand himself or the Lord. He is covered by ignorance and is thus called eternally conditioned, whereas the Personality of Godhead, being full of perfect knowledge, is eternally liberated.

 

04.29.49 Narada Muni to King Pracinabarhi

astirya darbhaih prag-agraih

kartsnyena kshiti-mandalam

stabdho brihad-vadhan mani

karma navaishi yat param

tat karma hari-tosham yat

sa vidya tan-matir yaya

astirya—having covered; darbhaih—by kusa grass; prak-agraih—with the points facing east; kartsnyena—altogether; kshiti-mandalam—the surface of the world; stabdhah—proud upstart; brihat—great; vadhat—by killing; mani—thinking yourself very important; karma—activity; na avaishi—you do not know; yat—which; param—supreme; tat—that; karma—activity; hari-tosham—satisfying the Supreme Lord; yat—which; sa—that; vidya—education; tat—unto the Lord; matih—consciousness; yaya—by which.

My dear King, the entire world is covered with the sharp points of kusa grass, and on the strength of this you have become proud because you have killed various types of animals in sacrifices. Because of your foolishness, you do not know that devotional service is the only way one can please the Supreme Personality of Godhead. You cannot understand this fact. Your only activities should be those that can please the Personality of Godhead. Our education should be such that we can become elevated to Krishna consciousness.

 

03.09.06 Brahma to Shri Krishna

tavad bhayam dravina-deha-suhrin-nimittam

shokah spriha paribhavo vipulash ca lobhah

tavan mamety asad-avagraha arti-mulam

yavan na te 'nghrim abhayam pravrinita lokah

tavat—until then; bhayam—fear; dravina—wealth; deha—body; suhrit—relatives; nimittam—for the matter of; shokah—lamentation; spriha—desire; paribhavah—paraphernalia; vipulah—very great; ca—also; lobhah—avarice; tavat—up to that time; mama—mine; iti—thus; asat—perishable; avagrahah—undertaking; arti-mulam—full of anxieties; yavat—as long as; na—do not; te—Your; anghrim abhayam—safe lotus feet; pravrinita—take shelter; lokah—the people of the world.

O my Lord, the people of the world are embarrassed by all material anxieties - they are always afraid. They always try to protect wealth, body and friends, they are filled with lamentation and unlawful desires and paraphernalia, and they avariciously base their undertakings on the perishable conceptions of "my" and "mine". As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties.

 

04.09.09 Dhruva Maharaja to Prishnigarbha

nunam vimushta-matayas tava mayaya te

ye tvam bhavapyaya-vimokshanam anya-hetoh

arcanti kaipaka-tarum kunapopabhogyam

icchanti yat sparshajam niraye 'pi nrinam

nunam—certainly; vimushta-matayah—those who have lost their right intelligence; tava—Your; mayaya—by the influence of the illusory energy; te—they; ye—who; tvam—You; bhava—from birth; apyaya—and death; vimokshanam—the cause of liberation; anya-hetoh—for other purposes; arcanti—worship; kalpaka-tarum—who are like the desire tree; kunapa—of this dead body; upabhogyam—sense gratification; icchanti—they desire; yat—that which; sparsha jam—derived by touch sensation; niraye—in hell; api—even; nrinam—for persons.

Persons who worship You simply for sense gratification of this bag of skin are certainly influenced by Your illusory energy. In spite of having You, who are like a desire tree and are the cause of liberation from birth and death, foolish persons, such as me, desire benedictions from You for sense gratification, which is available even for those who live in hellish conditions.

 

04.09.07 Dhruva Maharaja to Prishnigarbha

ekas tvam eva bhagavann idam atma-shaktya

mayakhyayoru-gunaya mahad-ady-ashesham

shrishtvanuvishya purushas tad-asad-guneshu

naneva darushu vibhavasuvad vibhasi

ekah—one; tvam—you; eva—certainly; bhagavan—O my Lord; idam—this material world; atma-shaktya—by Your own potency; maya-akhyaya—of the name maya; uru—greatly powerful; gunaya—consisting of the modes of nature; mahat-adi—the mahat-tattva, etc.; ashesham—unlimited; shrishtva—after creating; anuvishya—then after entering; purushah—the Supersoul; tat—of maya; asat-guneshu—into the temporarily manifested qualities; nana—variously; iva—as if; darushu—into pieces of wood; vibhavasu-vat—just like fire; vibhasi—You appear.

My Lord, You are the Supreme One, but by Your different energies You appear differently in the spiritual and material worlds. You create the total energy of the material world by Your external potency, and after creation You enter within the material world as the Supersoul. You are the Supreme Person, and through the temporary modes of material nature You create varieties of manifestation, just as fire, entering into wood of different shapes, burns brilliantly in different varieties.

04.09.06 Dhruva Maharaja to Prishnigarbha

dhruva uvaca

yo 'ntah pravishya mama vacam imam prasuptam

sanjivayaty akhila-shakti-dharah sva-dhamna

anyamsh ca hasta-carana-shravana-tvag-adin

pranan namo bhagavate purushaya tubhyam

dhruvah uvaca—Dhruva Maharaja said; yah—the Supreme Lord who; antah—within; pravishya—entering; mama—my; vacam—words; imam—all these; prasuptam—which are all inactive or dead; sanjivayati—rejuvenates; akhila—universal; shshakti—energy; dharah—possessing; sva-dhamna—by His internal potency; anyan ca—other limbs also; hasta—like hands; carana—legs; shravana—ears; tvak—skin; adin—and so on; pranan—life force; namah—let me offer my obeisances; bhagavate—unto the Supreme Personality of Godhead; purushaya—the Supreme Person; tubhyam—unto You.

Dhruva Maharaja said: My dear Lord, You are all-powerful. After entering within me, You have enlivened all my sleeping senses - my hands, legs, ears, touch, sensation, life force and especially my power of speech. Let me offer my respectful obeisances unto You.

06.04.33 Prajapati Daksha to Shri Vishnu

yo 'nugrahartham bhajatam pada-mulam

anama-rupo bhagavan anantah

namani rupani ca janma-karmabhir

bheje sa mahyam paramah prasidatu

yah—who (the Supreme Personality of Godhead); anugraha-artham—to show His causeless mercy; bhajatam—to the devotees who always render devotional service; pada-mulam—to His transcendental lotus feet; anama—with no material name; rupah—or material form; bhagavan—the Supreme Personality of Godhead; anantah—unlimited, all-pervading and eternally existing; namani—transcendental holy names; rupani—His transcendental forms; ca—also; janma-karmabhih—with His transcendental birth and activities; bheje—manifests; sah—He; mahyam—unto me; paramah—the Supreme; prasidatu—may He be merciful.

The Supreme Personality of Godhead, who is inconceivably opulent, who is devoid of all material names, forms and pastimes, and who is all-pervading, is especially merciful to the devotees who worship His lotus feet. Thus He exhibits transcendental forms and names with His different pastimes. May that Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss, be merciful to me.