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

CHAPTER SEVENTEEN

Analysis of the Goal of Devotional Service

prayojana vicarah

03.04.15 Uddhava to Shri Krishna

 

 

ko nv isha te pada-saroja-bhajam

sudurlabho 'rtheshu caturshv apiha

thatapi naham pravrinomi bhuman

bhavat-padambhoja-nishevanotsukah

kah nu isha--O my Lord; te—Your; pada-saroja-bhajam—of the devotees engaged in the transcendental loving service of Your lotus feet; su-durlabhah--very difficult to obtain; artheshu--in the matter of; caturshu--in the four objectives; api--in spite of; iha--in this world; thata api--yet; na--do not; aham--I; pravrinomi--prefer; bhuman--O great one; bhavat--Your; pada-ambhoja--lotus feet; nishevana-utsukah--anxious to serve.

O my Lord, devotees who engage in the transcendental loving service of Your lotus feet have no difficulty in achieving anything within the realm of the four principles of religiosity, economic development, sense gratification and liberation. But, O great one, as far as I am concerned, I have preferred only to engage in the loving service of Your lotus feet.

 

 

03.05.02 Vidura to Maitreya Rishi

vidura uvaca

sukhaya karmani karoti loko

na taih sukham vanyad-uparamam va

vindeta bhuyas tata eva duhkham

yad atra yuktam bhagavan vaden nah

vidurah uvaca—Vidura said; sukhaya--for attaining happiness; karmani--fruitive activities; karoti--everyone does so; lokah--in this world; na--never; taih--by those activities; sukham--any happiness; va--or; anyat—differently; uparamam--satiation; va--either; vindeta—achieves; bhuyah--on the contrary; tatah--by such activities; eva--certainly; duhkham--miseries; yat—that which; atra--under the circumstances; yuktam--right course; bhagavan--O great one; vadet—may kindly enlighten; nah--us.

Vidura said: O great sage, everyone in this world engages in fruitive activities to attain happiness, but one finds neither satiation nor the mitigation of distress. On the contrary, one is only aggravated by such activities. Please, therefore, give us directions on how one should live for real happiness.

 

 

03.25.34 Kapiladeva to Devahuti

naikatmatam me sprihayanti kecin

mat-pada-sevabhirata mad-ihah

ye 'nyonyato bhagavatah prasajya

sabhajayante mama paurushani

na—never; eka-atmatam--merging into oneness; me--My; sprihayanti—they desire; kecit--any; mat-pada-seva--the service of My lotus feet; abhiratah--engaged in; mat-ihah--endeavoring to attain Me; ye—those who; anyonyatah--mutually; bhagavatah--pure devotees; prasajya--assembling; sabhajayante--glorify; mama--My; paurushani--glorious activities.

A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.

 

 

03.29.13 Kapiladeva to Devahuti

salokya-sarshti-samipya-

sarupyaikatvam apy uta

diyamanam na grihnanti

vina mat-sevanam janah

 

salokya—living on the same planet; sarshti--having the same opulence; samipya--to be a personal associate; sarupya--having the same bodily features; ekatvam—oneness; api--also; uta--even; diyama--nam—being offered; na--not; grihnanti--do accept; vina—without; mat--My; sevanam--devotional service; janah--pure devotees.

A pure devotee does not accept any kind of liberation – salokya, sarshti, samipya, sarupya or ekatva – even though they are offered by the Supreme Personality of Godhead.

 

 

04.20.24 Prithu Maharaja to Shri Vishnu

na kamaye natha tad apy aham kvacin

na yatra yushmac-caranambujasavah

mahattamantar-hridayan mukha-cyuto

vidhatsva karnayutam esha me varah

na—not; kamaye--do I desire; natha--O master; tat--that; api—even; aham--I; kvacit--at any time; na--not; yatra—where; yushmat--Your; carana-ambuja--of the lotus feet; asavah--the nectarean beverage; mahat-tama--of the great devotees; antah-hridayat--from the core of the heart; mukha--from the mouths; cyutah--being delivered; vidhatsva--give; karna--ears; ayutam--one million; eshah--this; me--my; varah--benediction.

My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction in which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees.

 

 

05.14.44 Sukadeva Goswami to Maharaja Parikshit

yo dustyajan kshiti-suta-svajanartha-daran

prarthyam shriyam sura-varaih sadayavalokam

naicchan nripas tad-ucitam mahatam madhudvit-

sevanurakta-manasam abhavo 'pi phalguh

yah—who; dustyajan-- very difficult to give up; kshiti—the earth; suta--children; sva jana-artha-daran—relatives, riches and a beautiful wife; prarthyam—desirable; shriyam--the goddess of fortune; sura-varaih--by the best of the demigods; sa-daya-avalokam—whose merciful glance; na--not; aicchat--desired; nripah--the King; tat-ucitam--this is quite befitting him; mahatam--of great personalities (mahatmas); madhu-dvit--of Lord Krishna, who killed the demon Madhu; seva-anurakta--attracted by the loving service; manasam--of those whose minds; abhavah api--even the position of liberation; phalguh--insignificant.

Shukadeva Gosvami continued: My dear King, the activities of Bharata Maharaja are wonderful. He gave up everything difficult for others to give up. He gave up his kingdom, his wife and his family. His opulence was so great that even the demigods envied it, yet he gave it up. It was quite befitting a great personality like him to be a great devotee. He could renounce everything because he was so attracted to the beauty, opulence, reputation, knowledge, strength and renunciation of the Supreme Personality of Godhead, Krishna. Krishna is so attractive that one can give up all desirable things for His sake. Indeed, even liberation is considered insignificant for those whose minds are attracted to the loving service of the Lord.

 

06.11.25 Vritrasura to the Supreme Lord

na naka-prishtham na ca parameshthyam

na sarva-bhaumam na rasadhipatyam

na yoga-siddhir apunar-bhavam va

samashjasa tva virahayya kankshe

na—not; naka-prishtham--the heavenly planets or Dhruvaloka; na--nor; ca--also; parameshthyam--the planet on which Lord Brahma resides; na--nor; sarva-bhaumam--sovereignty of the whole earthly planetary system; na--nor; rasa-adhipatyam—sovereignty of the lower planetary systems; na--nor; yoga-siddhih--eight kinds of mystic yogic power (anima, laghima, mahima, etc.); apunah-bhavam—liberation from rebirth in a material body; va--or; samashjasa--O source of all opportunities; tva--You; virahayya--being separated from; kankshe--I desire.

O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahma resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want liberation if I have to give up Your lotus feet.

 

 

09.04.67 Lord Narayana to Durvasa Muni

Broj stiha je 67 a sanskrit i ostalideo teksta su od stiha 68 tako da ne znam koji je stih pravi ???

sadhavo hrdayam mahyam

sadhunam hrdayam tv aham

mad-anyat te na jananti

naham tebhyo manag api

sadhavah—the pure devotees; hrdayam--in the core of the heart; mahyam--of Me; sadhunam--of the pure devotees also; hrdayam--in the core of the heart; tu—indeed; aham--I am; mat-anyat--anything else but me; te--they; na--not; jananti--know; na--not; aham—I; tebhyah—than them; manak api--even by a little fraction.

My devotees, who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation [salokya, sarupya, samipya and sarsti] although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems?

 

 

10.16.37 The Nagapatnis Pray to Krishna

na naka-prishtham na ca sarva-bhaumam

na parameshthyam na rasadhipatyam

na yoga-siddhir apunar-bhavam va

vashchanti yat-pada-rajah-prapannah

na—not; naka-prishtham—heaven; na ca—nor; sarva-bhaumam—supreme sovereignty; na—not; parameshthyam—the topmost position of Brahma; na—not; rasa-adhipatyam—rulership over the earth; na—not; yoga-siddhih—the perfections of yogic practice; apunah-bhavam—freedom from rebirth; va—or; vashchanti—desire; yat—whose; pada—of the lotus feet; rajah—the dust; prapannah—those who have attained.

Those who have attained the dust of Your lotus feet never hanker for the kingship of heaven, limitless sovereignty, the position of Brahma or rulership over the earth. They are not interested even in the perfections of yoga or in liberation itself.

 

11.20.34 Shri Krishna to Uddhava

na kishcit sadhavo dhira

bhakta hy ekantino mama

vashchanty api maya dattam

kaivalyam apunar-bhavam

na—never; kishcit—anything; sadhavah—saintly persons; dhirah—with deep intelligence; bhaktah—devotees; hi—certainly; ekantinah—completely dedicated; mama—unto Me; vashchanti—desire; api—indeed; maya—by Me; dattam—given; kaivalyam—liberation; apunah-bhavam—freedom from birth and death.

Because My devotees possess saintly behavior and deep intelligence, they completely dedicate themselves to Me and do not desire anything besides Me. Indeed, even if I offer them liberation from birth and death, they do not accept it.

 

02.10.01-6 Shukadeva Gosvami to Maharaja Parikshit

shri-shuka uvaca

atra sargo visargash ca

sthanam poshanam utayah

manvantareshanukatha-

nirodho muktir ashrayah

shri-shukah uvaca--Shri Sukadeva Gosvami said; atra--in this Shrimad-Bhagavatam; sargah--statement of the creation of the universe; visargah--statement of subcreation; ca--also; sthanam—the planetary systems; poshanam--protection; utayah--the creative impetus; manvantara--changes of Manus; isha-anukathah--the science of God; nirodhah--going back home, back to Godhead; muktih--liberation; ashrayah--the summum bonum.

Shukadeva Gosvami said: In the Shrimad-Bhagavatam there are ten divisions of statements regarding the following: the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum. (1)

 

 

dashamasya vishuddhy-artham

navanam iha lakshanam

varnayanti mahatmanah

shrutenarthena cashjasa

dashamasya--of the summum bonum; vishuddhi--isolation; artham--purpose; navanam--of the other nine; iha--in this Shrimad-Bhagavatam; lakshanam--symptoms; varnayanti--they describe; maha-atmanah--the great sages; shrutena--by Vedic evidences; arthena--by direct explanation; ca--and; ashjasa--summarily.

To isolate the transcendence of the summum bonum, the symptoms of the rest are described sometimes by Vedic inference, sometimes by direct explanation, and sometimes by summary explanations given by the great sages. (2)

 

 

bhuta-matrendriya-dhiyam

janma sarga udahritah

brahmano guna-vaishamyad

visargah paurushah smritah

bhua--the five gross elements (the sky, etc.); matra—objects perceived by the senses; indriya--the senses; dhiyam--of the mind; janma--creation; sargah--manifestation; udahritah--is called the creation; brahmanah--of Brahma, the first purusha; guna-vaishamyat—by interaction of the three modes of nature; visargah--re-creation; paurushah--resultant activities; smritah--it is so known.

The elementary creation of sixteen items of matter - namely the five elements [fire, water, land, air and sky], sound, form, taste, smell, touch, and the eyes, ears, nose, tongue, skin and mind - is known as sarga, whereas subsequent resultant interaction of the modes of material nature is called visarga. (3)

 

 

sthitir vaikuntha-vijayah

poshanam tad-anugrahah

manvantarani sad-dharma

utayah karma-vasanah

sthitih--the right situation; vaikuntha-vijayah--the victory of the Lord of Vaikuntha; poshanam--maintenance; tat-anugrahah--His causeless mercy; manvantarani--the reign of the Manus; sat-dharmah—perfect occupational duty; utayah--impetus to work; karma-vasanah--desire for fruitive work.

The right situation for the living entities is to obey the laws of the Lord and thus be in perfect peace of mind under the protection of the Supreme Personality of Godhead. The Manus and their laws are meant to give right direction in life. The impetus for activity is the desire for fruitive work. (4)

 

 

avataranucaritam

haresh casyanuvartinam

pumsam isha-kathah prokta

nanakhyanopabrimhitah

avatara—incarnation of Godhead; anucaritam--activities; hareh--of the Personality of Godhead; ca--also; asya--of His; anuvartinam--followers; pumsam--of the persons; isha-kathah--the science of God; proktah—is said; nana--various; akhyana--narrations; upabrimhitah--described.

The science of God describes the incarnations of the Personality of Godhead and His different activities together with the activities of His great devotees. (5)

 

 

nirodho 'syanushayanam

atmanah saha shaktibhih

muktir hitvanyatha rupam

sva-rupena vyavasthitih

nirodhah—the winding up of the cosmic manifestation; asya--of His; anushayanam--the lying down of the purusa incarnation Maha-Vishnu in mystic slumber; atmanah--of the living entities; saha--along with; shaktibhih--with the energies; muktih—liberation; hitva--giving up; anyatha--otherwise; rupam--form; sva-rupena--in constitutional form; vyavasthitih--permanent situation.

The merging of the living entity, along with his conditional living tendency, with the mystic lying down of the Maha-Vishnu is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies. (6)

 

 

02.10.07 Shukadeva Gosvami to Maharaja Parikshit

abhasash ca nirodhash ca

yato 'sty adhyavasiyate

sa ashrayah param brahma

paramatmeti sabdyate

abhasah—the cosmic manifestation; ca--and; nirodhah--and its winding up; ca--also; yatah--from the source; asti--is; adhyavasiyate—become manifested; sah--He; ashrayah--reservoir; param--the Supreme; brahma—Being; paramatma--the Supersoul; iti--thus; shabdyate--called.

The supreme one who is celebrated as the Supreme Being or the Supreme Soul is the supreme source of the cosmic manifestation as well as its reservoir and winding up. Thus He is the Supreme Fountainhead, the Absoulte Truth.

 

 

03.09.41-42 Garbhodakasayi Vishnu to Brahma

purtena tapasa yajshair

danair yoga-samadhina

raddham nihshreyasam pumsam

mat-pritis tattvavin-matam

purtena--by traditional good work; tapasa--by penances; yajshaih—by sacrifices; danaih--by charities; yoga—by mysticism; samadhina—by trance; raddham—success; nihshreyasam--ultimately beneficial; pumsam--of the human being; mat--of Me; pritih--satisfaction; tat-tva-vit--expert transcendentalist; matam--opinion.

It is the opinion of expert transcendentalists that the ultimate goal of performing all traditonal good works, penances, sacrifices, charities, mystic activities, trances, etc, is to invoke My satisfaction. (41)

 

 

aham atmatmanam dhatah

preshthah san preyasam api

ato mayi ratim kuryad

dehadir yat-krite priyah

aham--I am; atma--the Supersoul; atmanam--of all other souls; dhatah--director; preshthah--the dearest; san--being; preyasam--of all dear things; api--certainly; atah--therefore; mayi--unto Me; ratim--attachment; kuryat--one should do; deha-adih--the body and mind; yat-krite--on whose account; priyah--very dear.

I am the Supersoul of every indidividual. I am the supreme director and the dearest. People are wrongly attached to the gross and subtle bodies, but they should be attached to Me only. (42)

 

 

04.29.51 Narada Muni to King Pracinabarhi

sa vai priyatamash catma

yato na bhayam anv api

iti veda sa vai vidvan

yo vidvan sa gurur harih

sah--He; vai--certainly; priya-tamah--the most dear; ca--also; atma--Supersoul; yatah--from whom; na--never; bhayam--fear; anu—little; api--even; iti--thus; veda--(one who) knows; sah--he; vai--certainly; vidvan—educated; yah--he who; vidvan--educated; sah--he; guruh--spiritual master; harih--not different from the Lord.

One who is engaged in devotional service has not the least fear in material existence. This is because the Supreme Personality of Godhead is the Supersoul and friend of everyone. One who knows this secret is actually educated, and one thus educated can become the spiritual master of the world. One who is an actually bona fide spiritual master, representative of Krishna, is not different from Krishna.

 

 

09.04.66 Lord Narayana to Durvasa Muni

mayi nirbaddha-hridayah

sadhavah sama-darshanah

vashe kurvanti mam bhaktya

sat-striyah sat-patim yatha

mayi--unto Me; nirbaddha-hridayah--firmly attached in the core of the heart; sadhavah--the pure devotees; sama-darshanah--who are equal to everyone; vashe--under control; kurvanti--they make; mam--unto Me; bhaktya--by devotional service; sat-striyah--chaste women; sat-patim--unto the gentle husband; yatha--as.

As chaste women bring their gentle husbands under control by service, the pure devotees, who are equal to everyone and completely attached to Me in the core of the heart, bring Me under their full control.

 

 

07.05.14 Prahlada Maharaja to Sanda and Amarka

yatha bhramyaty ayo brahman

svayam akarsha-sannidhau

thata me bhidyate cetash

cakra-paner yadricchaya

yatha—just as; bhramyati--moves; ayah--iron; brahman--O brahmanas; svayam--itself; akarsha--of a magnet; sannidhau--in the proximity; thata--similarly; me--my; bhidyate--is changed; cetah—consciousness; cakra-paneh--of Lord Vishnu, who has a disc in His hand; yadricchaya--simply by the will.

O brahmanas [teachers], as iron attracted by a magnetic stone moves automatically toward the magnet, my consciousness, having been changed by His will, is attracted by Lord Vishnu, who carries a disc in His hand. Thus I have no independence.

 

 

03.15.43 Brahma to the Demigods

tasyaravinda-nayanasya padaravinda-

kishjalka-mishra-tulasi-makaranda-vayuh

antar-gatah sva-vivarena cakara tesham

sankshobham akshara jusham api citta-tanvoh

tasya--of Him; aravinda-nayanasya--of the lotus-eyed Lord; pada-aravinda—of the lotus feet; kishjalka--with the toes; mishra--mixed; tulasi--the tulasi leaves; makaranda—fragrance; vayuh--breeze; antah-gatah--entered within; sva-vivarena--through their nostrils; cakara--made; tesham--of the Kumaras; sankshobham—agitation for change; akshara jusham--attached to impersonal Brahman realization; api--even though; citta-tanvoh--in both mind and body.

When the breeze carrying the aroma of tulasi leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.

 

 

03.15.50 The Four Kumaras to Lord Narayana

pradushcakartha yad idam puruhuta rupam

tenesha nirivrtim avapur alam drisho nah

tasma idam bhagavate nama id vidhema

yo 'natmanam durudayo bhagavan pratitah

pradushcakartha--You have manifested; yat—which; idam—this; puruhuta--O greatly worshiped; rupam—eternal form; tena—by that form; isha--O Lord; nirvritim--satisfaction; avapuh--obtained; alam—so much; drishah--vision; nah--our; tasmai--unto Him; idam—this; bhagavate—unto the Supreme Personality of Godhead; namah--obeisances; it--only; vidhema--let us offer; yah--who; anatmanam--of those who are less intelligent; durudayah—cannot be seen; bhagavan--the Supreme Personality of Godhead; pratitah--has been seen by us.

O Lord, we therefore offer our respectful obeisances unto Your eternal form as the Personality of Godhead, which You have so kindly manifested before us. Your supreme, eternal form cannot be seen by unfortuante, less intelligent persons, but we are so much satisfied in our mind and vision to see it.

 

 

10.87.38 The Personified Vedas to Maha-Vishnu

sa yad ajaya tv ajam anushayita gunamsh ca jushan

bhajati sarupatam tad anu mrityum apeta-bhagah

tvam uta jahasi tam ahir iva tvacam atta-bhago

mahasi mahiyase ’shta-gunite ’parimeya-bhagah

 

sah—he (the individual living entity); yat—because; ajaya—by the influence of the material energy; tu—but; ajam—that material energy; anushayita—lies down next to; gunan—her qualities; ca—and; jushan—assuming; bhajati—he takes on; sa-rupatam—forms resembling (the qualities of nature); tat-anu—following that; mrityum—death; apeta—deprived; bhagah—of his assets; tvam—You; uta—on the other hand; jahasi—leave aside; tam—her (the material energy); ahih—a snake; iva—as if; tvacam—its (old, discarded) skin; atta-bhagah—endowed with all assets; mahasi—in Your spiritual powers; mahiyase—You are glorified; ashta-gunite—eightfold; aparimeya—unlimited; bhagah—whose greatness.

The illusory material nature attracts the minute living entity to embrace her, and as a result he assumes forms composed of her qualities. Subsequently, he loses all his spiritual qualities and must undergo repeated deaths. You, however, avoid the material energy in the same way that a snake abandons its old skin. Glorious in Your possession of eight mystic perfections, You enjoy unlimited opulences.

 

03.15.48 The Four Kumaras to Lord Narayana

natyantikam viganayanty api te prasadam

kimv anyad arpita-bhayam bhruva unnayais te

ye 'nga tvad-anghri-sharana bhavatah kathayah

kirtanya-tirtha-yashasah kushala rasa jnah

na—not; atyantikam--liberation; viganayanti--care for; api--even; te--those; prasadam—benedictions; kim u--what to speak; anyat—other material happinesses; arpita--given; bhayam—fearfulness; bhruvah—of the eyebrows; unnayaih—by the raising; te--Your; ye--those devotees; anga--O Supreme Personality of Godhead; tvat—Your; anghri—lotus feet; sharanah--who have taken shelter; bhavatah--Your; kathayah--narrations; kirtanya--worth chanting; tirtha--pure; yashasah—glories; kushalah—very expert; rasa jnah--knowers of the mellows or humors.

Persons who are very expert and most intelligent in understanding things as they are engaged in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom.

 

 

11.13.35 Hamsa-avatara to the Four Kumaras

drishtim tatah pratinivartya nivritta-trishnas

tushnim bhaven nija-sukhanubhavo nirihah

sandrishyate kva ca yadidam avastu-buddhya

tyaktam bhramaya na bhavet smritir a-nipatat

 

drishtim—sight; tatah—from that illusion; pratinivartya—pulling away; nivritta—ceased; trishnah—material hankering; tushnim—silent; bhavet—one should become; nija—one’s own (of the soul); sukha—happiness; anubhavah—perceiving; nirihah—without material activities; sandrishyate—is observed; kva ca—sometimes; yadi—if; idam—this material world; avastu—of not being reality; buddhya—by the consciousness; tyaktam—given up; bhramaya—further illusion; na—not; bhavet—may become; smritih—remembrance; a-nipatat—until giving up the material body.

Having understood the temporary illusory nature of material things, and thus having pulled one's vision away from illusion, one should remain without material desires. By experiencing the happiness of the soul, one should give up material speaking and activities. If sometimes one must observe the material world, one should remember that it is not ultimate reality and therefore one has given it up. By such constant rememberance up till the time of death, one will not again fall into illusion.

 

11.13.36-37 Hamsa-avatara to the Four Kumaras

deham ca nashvaram avasthitam utthitam va

siddho na pashyati yato ’dhyagamat svarupam

daivad apetam atha daiva-vashad upetam

vaso yatha parikritam madira-madandhah

deham—the material body; ca—also; nashvaram—to be destroyed; avasthitam—seated; utthitam—risen; va—or; siddhah—one who is perfect; na pashyati—does not see; yatah—because; adhyagamat—he has achieved; sva-rupam—his actual spiritual identity; daivat—by destiny; apetam—departed; atha—or thus; daiva—of destiny; vashat—by the control; upetam—achieved; vasah—clothes; yatha—just as; parikritam—placed on the body; madira—of liquor; mada—by the intoxication; andhah—blinded.

Just as a drunken man does not notice if he is wearing his coat or shirt, similarly, one who is perfect in self-realization and who has thus achieved his eternal identity does not notice whether the temporary body is sitting or standing. Indeed, if by God's will the body is finished or if by God's will he obtains a new body, a self-realized soul does not notice, just as a drunken man does not notice the situation of his outward dress. (36)

 

 

deho ’pi daiva-vasha-gah khalu karma yavat

svarambhakam pratisamikshata eva sasuh

tam sa-prapashcam adhirudha-samadhi-yogah

svapnam punar na bhajate pratibuddha-vastuh

dehah—the body; api—even; daiva—of the Supreme; vasha-gah—under the control; khalu—indeed; karma—the chain of fruitive activities; yavat—as long as; sva-arambhakam—that which initiates or perpetuates itself; pratisamikshate—goes on living and waiting; eva—certainly; sa-asuh—along with the vital air and senses; tam—that (body); sa-prapashcam—with its variety of manifestations; adhirudha—highly situated; samadhi—the stage of perfection; yogah—in the yoga system; svapnam—just like a dream; punah—again; na bhajate—does not worship or cultivate; pratibuddha—one who is enlightened; vastuh—in the supreme reality.

The material body certainly moves under the control of supreme destiny and therefore must continue to live along with the senses and vital air as long as one's karma is in effect. A self- realized soul, however, who is awakened to the absolute reality and who is thus highly situated in the perfect stage of yoga, will never again surrender to the material body and its manifold manifestations, knowing it to be just like a body visualized in a dream. (37)

 

11.14.24 Shri Krishna to Uddhava

vag gadgada dravate yasya cittam

rudaty abhikshnam hasati kvacic ca

vilajja udgayati nrityate ca

mad-bhakti-yukto bhuvanam punati

vak—speech; gadgada—choked up; dravate—melts; yasya—of whom; cittam—the heart; rudati—cries; abhikshnam—again and again; hasati—laughs; kvacit—sometimes; ca—also; vilajjah—ashamed; udgayati—sings out loudly; nrityate—dances; ca—also; mat-bhakti-yuktah—one fixed in devotional service to Me; bhuvanam—the universe; punati—purifies.

A devotee whose speech is sometimes choked up, whose heart melts, who cries continually and sometimes laughs, who feels ashamed and cries out loudly and then dances - a devotee thus fixed in loving service to Me purifies the entire universe.

 

02.09.09-10 Shukadeva Gosvami to Maharaja Parikshit

tasmai sva-lokam bhagavan sabhajitah

sandarshayam asa param na yat-param

vyapeta-sanklesha-vimoha-sadhvasam

sva-drishtavadbhir purushair abhishtutam

tasmai—unto him; sva-lokam--His own planet or abode; bhagavan—the Personality of Godhead; sabhajitah--being pleased by the penance of Brahma; sandarshayam asa--manifested; param--the supreme; na--not; yat--of which; param--further supreme; vyapeta--completely given up; sanklesha--five kinds of material afflictions; vimoha—without illusion; sadhvasam--fear of material existence; sva-drishta-vadbhih--by those who have perfectly realized the self; purushaih--by persons; abhishtutam—worshiped by.

The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahma, was pleased to manifest His personal abode, Vaikuntha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fear of illusory existence. (9)

 

 

pravartate yatra rajas tamas tayoh

sattvam ca mishram na ca kala-vikramah

na yatra maya kim utapare harer

anuvrata yatra surasurarcitah

pravartate--prevail; yatra--wherein; rajah tamah--the modes of passion and ignorance; tayoh--of both of them; sattvam--the mode of goodness; ca--and; mishram--mixture; na--never; ca--and; kala--time; vikramah--influence; na--neither; yatra--therein; maya--illusory, external energy; kim--what; uta--there is; apare--others; hareh--of the Personality of Godhead; anuvratah--devotees; yatra--wherein; sura—by the demigods; asura--and the demons; arcitah--worshiped.

In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees. (10)

 

02.09.13-14 Shukadeva Gosvami to Maharaja Parikshit

bhrajishnubhir yah parito virajate

lasad-vimanavalibhir mahatmanam

vidyotamanah pramadottamadyubhih

savidyud abhravalibhir yatha nabhah

 

bhrajishnubhih--by the glowing; yah--the Vaikunthalokas; paritah--surrounded by; virajate--thus situated; lasat--brilliant; vimana—airplanes; avalibhih--assemblage; maha-atmanam—of the great devotees of the Lord; vidyotamanah--beautiful like lightning; pramada--ladies; uttama--celestial; adyubhih--by complexion; sa-vidyut--with electric lightning; abhravalibhih--with clouds in the sky; yatha--as it were; nabhah--the sky.

The Vaikuntha planets are also surrounded by various airplanes, all glowing and brilliantly situated. These airplanes belong to the great mahatmas or devotees of the Lord. The ladies are as beautiful as lightning because of their celestial complexions, and all these combinded together appear just like the sky decorated with both clouds and lightning. (13) <not incl in Beng>

 

shrir yatra rupiny urugaya-padayoh

karoti manam bahudha vibhutibhih

prenkham shrita ya kusumakaranugair

vigiyamana priya-karma gayati

shrih--the goddess of fortune; yatra--in the Vaikuntha planets; rupini--in her transcendental form; urugaya--the Lord, who is sung of by the great devotees; padayoh--under the lotus feet of the Lord; karoti--does; manam--respectful services; bahudha--in diverse paraphernalia; vibhutibhih--accompanied by her personal associates; prenkham--movement of enjoyment; shrita--taken shelter of; ya--who; kusumakara--spring; anugaih--by the black bees; vigiyamana—being followed by the songs; priya-karma—activities of the dearmost; gayati--singing.

The goddess of fortune in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure-service to the Lord, along with her constant companions - but is also engaged in singing the glories of the Lord's activities. (14)

 

<02.09.15>

dadarsha tatrakhila-satvatam patim

shriyah patim yajna-patim jagat-patim

sunanda-nanda-prabalarhanadibhih

sva-parshadagraih parisevitam vibhum

dadarsha--Brahma saw; tatra--there (in Vaikunthaloka); akhila--entire; satvatam--of the great devotees; patim--the Lord; shriyah--of the goddess of fortune; patim--the Lord; yajna--of sacrifice; patim—the Lord; jagat--of the universe; patim—the Lord; sunanda--Sunanda; nanda--Nanda; prabala—Prabala; arhana--Arhana; adibhih--by them; sva-parshada--own associates; agraih--by the foremost; parisevitam--being served in transcendental love; vibhum--the great Almighty.

Lord Brahma saw in the Vaikuntha planets the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhana, His immediate associates.

 

11.12.10-11 Shri Krishna to Uddhava

ramena sardham mathuram pranite

shvaphalkina mayy anurakta-cittah

vigadha-bhavena na me viyoga-

tivradhayo ’nyam dadrishuh sukhaya

ramena—with Balarama; sardham—with; mathuram—to the city of Mathura; pranite—when brought; shvaphalkina—by Akrura; mayi—Myself; anurakta—constantly attached; cittah—those whose consciousness was; vigadha—extremely deep; bhavena—by love; na—not; me—than Me; viyoga—of separation; tivra—intense; adhayah—who were experiencing mental distress, anxiety; anyam—other; dadrishuh—they saw; sukhaya—that could make them happy.

The residents of Vrndavana, headed by the gopis, were always completely attached to Me with deepest love. Therefore, when my uncle Akrura brought my brother Balarama and Me to the city of Mathura, the residents of Vrndavana suffered extreme mental distress because of separation from Me and could not find any other source of happiness. (10)

 

 

tas tah kshapah preshthatamena nita

mayaiva vrindavana-gocarena

kshanardha-vat tah punar anga tasam

hina maya kalpa-sama babhuvuh

tah tah—all those; kshapah—nights; preshtha-tamena—with the most dearly beloved; nitah—spent; maya—with Me; eva—indeed; vrindavana—in Vrindavana; go-carena—who can be known; kshana—a moment; ardha-vat—like half; tah—those very nights; punah—again; anga—dear Uddhava; tasam—for the gopis; hinah—bereft; maya—of Me; kalpa—a day of Brahma (4,320,000,000 years); samah—equal to; babhuvuh—became.

Dear Uddhava, all of those nights that the gopis spent with Me, their most dearly beloved, in the land of Vrndavana seemed to them to pass in less than a moment. Bereft of My association, however, the gopis felt that those same nights dragged on forever, as if each night were equal to a day of Brahma. (11)

 

 

05.06.18 Shukadeva Gosvami to Maharaja Parikshit

rajan patir gurur alam bhavatam yadunam

daivam priyah kula-patih kva ca kinkaro vah

astv evam anga bhagavan bhajatam mukundo

muktim dadati karhicit sma na bhakti-yogam

rajan--O my dear King; patih--maintainer; guruh--spiritual master; alam--certainly; bhavatam--of you; yadunam--the Yadu dynasty; daivam--the worshipable Deity; priyah--very dear friend; kula-patih—the master of the dynasty; kva ca--sometimes even; kinkarah--servant; vah--of you (the Pandavas); astu--to be sure; evam--thus; anga--O King; bhagavan--the Supreme Personality of Godhead; bhajatam--of those devotees engaged in service; mukundah--the Lord, the Supreme Personality of Godhead; muktim--liberation; dadati--delivers; karhicit--at any time; sma—indeed; na--not; bhakti-yogam—loving devotional service.

Shukadeva Gosvami continued: My dear King, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Pandava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend, and the director of your activities. To say nothing of this, He sometimes serves your family as a messenger or servant. This means He worked just as ordinary servants do. Those engaged in getting the Lord's favor attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him.

 

10.47.43 Gopis to Uddhava

tah kim nishah smarati yasu tada priyabhir

vrindavane kumuda-kunda-shashanka-ramye

reme kvanac-carana-nupura-rasa-goshthyam

asmabhir idita-manojsha-kathah kadacit

tah—those; kim—whether; nishah—nights; smarati—He remembers; yasu—in which; tada—then; priyabhih—with His beloved girlfriends; vrindavane—in the Vrindavana forest; kumuda—because of the lotuses; kunda—and jasmines; shashanka—and because of the moon; ramye—attractive; reme—He enjoyed; kvanat—jingling; carana-nupura—(where) the ankle bells; rasa-goshthyam—in the party of the rasa dance; asmabhih—with us; idita—glorified; manojsha—charming; kathah—topics about whom; kadacit—ever.

Does He recall those nights in the Vrndavana forest, lovely with lotus, jasmine and the bright moon? As we glorified His charming pastimes, He enjoyed with us, His beloved girlfriends, in the circle of the rasa dance, which resounded with the music of ankle bells.