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Characteristics of the Conditioned Soul
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
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)
avasho 'bhyety anirvritah
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
dhruvani manyate mohad
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
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
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
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
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
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
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
arabdhayam punah punah
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
bhriyamanah svayam bhritaih
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
mriyate rudatam svanam
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
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
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
samstutah purushah pashuh
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
abhyarthitas tada tasmai
sthanani kalaye dadau
dyutam panam striyah suna
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
yeneme nirjitah saumya
guna jivena citta-jah
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
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
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
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
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
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
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
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.