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The Essential Nature of the Individual Soul
11.02.37 Kavi to Maharaja Nimi
bhayam dvitiyabhiniveshatah syad
ishad apetasya viparyayo ’smritih
tan-mayayato budha abhajet tam
bhayam--fear; dvitiya—in something seeming to be other than the Lord; abhiniveshatah—because of absorption; syat—it will arise; ishat—from the Supreme Lord; apetasya—for one who has turned away; viparyayah—misidentification; asmritih—forgetfulness; tat—of the Lord; mayaya—by the illusory energy; atah—therefore; budhah—an intelligent person; abhajet—should worship fully; tam—Him; bhaktya—with devotion; ekaya—unalloyed; isham—the Lord; guru-devata-atma—one who sees his own spiritual master as his lord and very soul.
Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called maya. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and his very life and soul.
11.11.04 Shri Krishna to Uddhava
vidyaya ca tathetarah
ekasya--of the one; eva—certainly; mama—My; amshasya—part and parcel; jivasya—of the living entity; eva—certainly; maha-mate—O most intelligent one; bandhah—bondage; asya—of him; avidyaya—by ignorance; anadih—beginningless; vidyaya—by knowledge; ca—and; tatha—similarly; itarah—the opposite of bondage, liberation.
O most intelligent Uddhava, the living entity, called jiva, is part and parcel of Me, but due to ignorance he has been suffering in material bondage since time immemorial. By knowledge, however, he can be liberated.
11.16.11 Shri Krishna to Uddhava
guninam apy aham sutram
mahatam ca mahan aham
sukshmanam apy aham jivo
durjayanam aham manah
guninam--among things possessing qualities; api—indeed; aham—I am; sutram—the primary sutra-tattva; mahatam—among great things; ca—also; mahan—the total material manifestation; aham—I am; sukshmanam—among subtle things; api—indeed; aham—I am; jivah—the spirit soul; durjayanam—among things difficult to conquer; aham—I am; manah—the mind.
Among things possessing qualities I am the primary manifestation of nature, and among great things I am the total material creation. Among subtle things I am the spirit soul, and of things that are difficult to conquer I am the mind.
01.03.32 Suta Gosvami to Shaunaka Rishi
atah param yad avyaktam
sa jivo yat punar-bhavah
atah--this; param—beyond; yat—which; avyaktam—unmanifested; avyudha—without formal shape; guna-brimhitam—affected by the qualities; adrishta—unseen; ashruta—unheard; vastutvat—being like that; sah—that; jivah—living being; yat—that which; punah-bhavah—takes birth repeatedly.
Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births.
11.03.38 Pippalayana to Maharaja Nimi
natma jajana na marishyati naidhate ’sau
na kshiyate savana-vid vyabhicarinam hi
sarvatra shashvad anapayy upalabdhi-matram
prano yathendriya-balena vikalpitam sat
na--never; atma—the soul; jajana—was born; na—never; marishyati—will die; na—does not; edhate—grow; asau—this; na—does not; kshiyate—become diminished; savana-vit—the knower of these phases of time; vyabhicarinam—as they occur in other, changing beings; hi—indeed; sarvatra—everywhere; shashvat—constantly; anapayi—never disappearing; upalabdhi-matram—pure consciousness; pranah yatha—just like the life air within the body; indriya-balena—by the force of the senses; vikalpitam—imagined as divided; sat—becoming.
Brahman, the eternal soul, was never born and will never die, nor does it grow or decay. That spiritual soul is actually the knower of the youth, middle age and death of the material body. Thus the soul can be understood to be pure consciousness, existing everywhere at all times and never being destroyed. Just as the life air within the body, although one, becomes manifest as many in contact with the various material senses, the one soul appears to assume various material designations in contact with the
07.07.19-20 Prahlada Maharaja to his Class Friends
atma nityo 'vyayah shuddha
ekah kshetra jna ashrayah
avikriyah sva-drig hetur
vyapako 'sangy anavritah
etair dvadashabhir vidvan
atmano lakshanaihh paraih
aham mamety asad-bhavam
dehadau mohajam tyajet
atma--the spirit soul, the part of the Supreme Personality of Godhead; nityah—without birth or death; avyayah—with no possibility of dwindling; shuddhah—without the material contamination of attachment and detachment; ekah—individual; kshetra jnahh—who knows and is therefore different from the material body; ashrayah—the original foundation; avikriyah—not undergoing changes like the body; sva-drik—self-illuminated; hetuh—the cause of all causes; vyapakah—spreading throughout the body in the form of consciousness; asangi—not depending on the body (free to transmigrate from one body to another); anavritah—not covered by material contamination; etaih—by all these; dvadashabhih—twelve; vidvan—a person who is not foolish but fully aware of things as they are; atmanah—of the spirit soul; lakshanaih—symptoms; paraih—transcendental; aham—I ("I am this body"); mama—mine ("everything in relationship with this body is mine"); iti—thus; asat-bhavam—a false conception of life; deha-adau—identifying oneself with the material body and then with one's wife, children, family, community, nation and so on; moha jam—produced from illusory knowledge; tyajet—must give up.
"Atma" refers to the Supreme Lord or the living entities. Both of them are spiritual, free from birth and death, free from deterioration and free from material contamination. They are individual, they are the knowers of the external body, and they are the foundation or shelter of everything. They are free from material change, they are self-illuminated, they are the cause of all causes, and they are all-pervading. They have nothing to do with the material body, and therefore they are always uncovered. With these transcendental qualities, one who is actually learned must give up the illusory conception of life, in which one thinks, "I am this material body, and everything in relationship with this body is mine." (19/20)
07.07.21 Prahlada Maharaja to his Class Friends
svarnam yatha gravasu hema-karah
kshetreshu yogais tad-abhijna apnuyat
kshetreshu deheshu thatatma-yogair
adhyatma-vid brahma-gatim labheta
svarnam—gold; yatha—just as; gravasu—in the stones of gold ore; hema-karah—the expert who knows about gold; kshetreshu—in the gold mines; yogaih—by various processes; tat-abhijnah—an expert who can understand where gold is; apnuyat—very easily obtains; kshetreshu—within the material fields; deheshu—the human bodies and all the rest of the 8,400,000 different bodily forms; thata—similarly; atma-yogaih—by spiritual processes; adhyatma-vit—one who is expert in understanding the distinction between spirit and matter; brahma-gatim—perfection in spiritual life; labheta—may obtain.
An expert geologist can understand where there is gold and by various processes can extract it from the gold ore. Similarly, a spiritually advanced person can understand how the spiritual particle exists within the body, and thus by cultivating spiritual knowledge he can attain perfection in spiritual life. However, as one who is not expert cannot understand where there is gold, a foolish person who has not cultivated spiritual knowledge cannot understand how the spirit exists within the body.
07.07.23 Prahlada Maharaja to his Class Friends
dehas tu sarva-sanghato
jagat tasthur iti dvidha
atraiva mrigyah purusho
neti netity atat tyajan
dehah--the body; tu—but; sarva-sanghatah—the combination of all the twenty-four elements; jagat—seen to be moving; tasthuh—and standing in one place; iti—thus; dvidha—two kinds; atra eva—in this matter; mrigyah—to be searched for; purushah—the living entity, the soul; na—not; iti—thus; na—not; iti—thus; iti—in this way; atat—what is not spirit; tyajan—giving up.
There are two kinds of bodies for every individual soul - a gross body made of five gross elements and a subtle body made of three subtle elements. Within these bodies, however, is the spirit soul. One must find the spirit soul by analysis, saying "This is not it. This is not it." Thus one must separate spirit from matter.
07.07.25 Prahlada Maharaja to his Class Friends
buddher jagaranam svapnah
sushuptir iti vrittayah
so 'dhyakshah purushah parah
buddheh--of the intelligence; jagaranam—the waking or active state of the gross senses; svapnah—dreaming (the activity of the senses without the gross body); sushuptih—deep sleep or cessation of all activities (although the living entity is the seer); iti—thus; vrittayah—the various transactions; tah—they; yena—by whom; eva—indeed; anubhuyante—are perceived; sah—that; adhyakshah—overseer (who is different from the activities); purushah—the enjoyer; parah—transcendental.
Intelligence can be perceived in three states of activity - wakefulness, dreaming and deep sleep. The person who perceives these three is to be considered the original master, the ruler, the Supreme Personality of Godhead.
10.87.20 The Personified Vedas to Maha-Vishnu
sva-krita-pureshv amishv abahir-antara-samvaranam
tava purusham vadanty akhila-shakti-dhrito ’msha-kritam iti nri-gatim vivicya kavayo nigamavapanam
bhavata upasate ’nghrim abhavam bhuvi vishvasitah
sva--by himself; krita—created; pureshu—in the bodies; amishu—these; abahih—not externally; antara—or internally; samvaranam—whose factual envelopment; tava—Your; purusham—living entity; vadanti—(the Vedas) say; akhila—of all; shakti—energies; dhritah—of the possessor; amsha—as the expansion; kritam—manifested; iti—in this manner; nri—of the living entity; gatim—the status; vivicya—ascertaining; kavayah—learned sages; nigama—of the Vedas; avapanam—the field in which all offerings are sown; bhavatah—Your; upasate—they worship; anghrim—the feet; abhavam—which cause the cessation of material existence; bhuvi—on the earth; vishvasitah—having developed faith.
The individual living entity, while inhabiting the material bodies he has created for himself by his karma, actually remains uncovered by either gross or subtle matter. This is so because, as the Vedas describe, he is part and parcel of You, the possessor of all potencies. Having determined this to be the status of the living entity, learned sages become imbued with faith and worship Your lotus feet, to which all sacrifices in this world are offered, and which are the source of liberation.
03.28.40 Kapiladeva to Devahuti
dhumad vapi sva-sambhavat
yathagnih prithag ulmukat
yatha--as; ulmukat—from the flames; visphulingat—from the sparks; dhumat—from the smoke; va—or; api—even; sva-sambhavat—produced from itself; api—although; atmatvena—by nature; abhimatat—intimately connected; yatha—as; agnih—the fire; prithak—different; ulmukat—from the flames.
The blazing fire is different from the flames, from the sparks and from the smoke, although all are intimately connected because they are born from the same blazing wood.
04.20.07 Shri Vishnu to Maharaja Prithu
ekah shuddhah svayam-jyotir
nirguno 'sau gunashrayah
sarva-go 'navritah sakshi
ekah--one; shuddhah—pure; svayam—self; jyotih—effulgent; nirgunah—without material qualifications; asau—that; guna-ashrayah—the reservoir of good qualities; sarva-gah—able to go everywhere; anavritah—without being covered by matter; sakshi—witness; niratma—without another self; atma-atmanah—to the body and mind; parah—transcendental.
The individual soul is one, pure, nonmaterial and self-effulgent. He is the reservoir of all good qualities, and He is all-pervading. He is without material covering, and He is the witness of all activities. He is completely distinguished from other living entities, and He is transcendental to all embodied souls.
08.03.23 Gajendra to Shri Vishnu
yatharcisho 'gneh savitur gabhastayo
niryanti samyanty asakrit sva-rocishah
thata yato 'yam guna-sampravaho
buddhir manah khani sharira-sargah
yatha--as; arcishah—the sparks; agneh—of fire; savituh—from the sun; gabhastayah—the shining particles; niryanti—emanate from; samyanti—and enter into; asakrit—again and again; sva-rocishah—as parts and parcels; thata—similarly; yatah—the Personality of Godhead from whom; ayam—this; guna-sampravahah—continuous manifestation of the different modes of nature; buddhih manah—the intelligence and mind; khani—the senses; sharira—of the body (gross and subtle); sargah—the divisions;
As the sparks of a fire or the shining rays of the sun emanate from their source and merge into it again and again, the mind, the intelligence, the senses, the gross and subtle material bodies, and the continuous transformations of the different modes of nature all emanate from the Lord and again merge into Him.
03.28.41 Kapiladeva to Devahuti
atma thata prithag drashta
bhuta--the five elements; indriya—the senses; antah-karanat—from the mind; pradhanat—from the pradhana; jiva-samjnitat—from the jiva soul; atma—the Paramatma; thata—so; prithak—different; drashta—the seer; bhagavan—the Personality of Godhead; brahma-samjnitah—called Brahman.
The Supreme Personality of Godhead, who is known as param Brahma, is the seer. He is different from the jiva soul, or individual living entity, who is combined with the senses, the five elements and consciousness.
03.26.05 Kapiladeva to Devahuti
gunair vicitrah shrijatim
sa-rupah prakritim prajah
vilokya mumuhe sadyah
sa iha jnana-guhaya
gunaih--by the threefold modes; vicitrah—variegated; shrijatim—creating; sa-rupah—with forms; prakritim—material nature; prajah—living entities; vilokya—having seen; mumuhe—was illusioned; sadyah—at once; sah—the living entity; iha—in this world; jnana-guhaya—by the knowledge-covering feature.
Divided into varieties by her threefold modes, material nature creates the forms of the living entities, and the living entities, seeing this, are illusioned by the knowledge-covering feature of the illusory energy. (5)
11.03.39 Pippalayana to Maharaja Nimi
andeshu peshishu tarushv avinishciteshu
prano hi jivam upadhavati tatra tatra
sanne yad indriya-gane ’hami ca prasupte
kuta-stha ashayam rite tad-anusmritir nah
andeshu--in (species of life born from) eggs; peshishu—in embryos; tarushu—in plants; avinishciteshu—in species of indeterminate origin (born from perspiration); pranah—the vital air; hi—indeed; jivam—the soul; upadhavati—follows; tatra tatra—from one species to another; sanne—they are merged; yat—when; indriya-gane—all the senses; ahami—the false ego; ca—also; prasupte—in deep sleep; kuta-sthah—unchanging; ashayam—the subtle covering of contaminated consciousness, the linga-sharira; rite—without; tat—of that; anusmritih—(there is) subsequent remembrance; nah—our.
The spirit soul is born in many different species of life within the material world. Some species are born from eggs, others from embryos, others from the seeds and plants and trees, and others from perspiration. But in all species of life the prana, or vital air, remains unchanging and follows the spirit soul from one body to another. Similarly, the spirit soul is eternally the same despite its material condition of life. We have practical experience of this. When we are absorbed in deep sleep without dreaming, the material senses become inactive, and even the mind and false ego are merged into a dormant condition. But although the senses, mind and false ego are inactive, one remembers upon waking that he, the soul, was peacefully sleeping.
01.03.33-34 Suta Gosvami to Shaunaka Rishi
iti tad brahma-darshanam
yady eshoparata devi
maya vaisharadi matih
sampanna eveti vidur
mahimni sve mahiyate
yatra--whenever; ime—in all these; sat-asat—gross and subtle; rupe—in the forms of; pratishiddhe—on being nullified; sva-samvida—by self-realization; avidyaya—by ignorance; atmani—in the self; krite—having been imposed; iti—thus; tat—that is; brahma-darshanam—the process of seeing the Absolute. yadi--if, however; esa—they; uparata—subsided; devi maya—illusory energy; vaisharadi—full of knowledge; matih—enlightenment; sampannah—enriched with; eva—certainly; iti—thus; viduh—being cognizant of; mahimni—in the glories; sve—of the self; mahiyate—being situated in.
Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord. (33)
If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory. (34)
03.07.06 Vidura to Maitreya Rishi
bhagavan eka evaisha
amushya durbhagatvam va
klesho va karmabhih kutah
bhagavan--the Supreme Personality of Godhead; ekah—alone; eva eshah—all these; sarva—all; kshetreshu—in the living entities; avasthitah—situated; amushya—of the living entities; durbhagatvam—misfortune; va—either; kleshah—miseries; va—or; karmabhih—by activities; kutah—what for.
The Lord, as the Supersoul, is situated in every living being's heart. Why then do the living entities' activities result in misfortune and misery?
03.07.09-11 Maitreya Rishi to Vidura
seyam bhagavato maya
yan nayena virudhyate
karpanyam uta bandhanam
yad arthena vinamushya
yad arthena vinamushya
maitreyah uvaca--Maitreya said; sa iyam—such a statement; bhagavatah—of the Personality of Godhead; maya—illusion; yat—that which; nayena—by logic; virudhyate—becomes contradictory; ishvarasya—of the Supreme Personality of Godhead; vimuktasya—of the ever liberated; karpanyam—insufficiency; uta—as also, what to speak of; ba ndhanam—bondage. yat--thus; arthena—a purpose or meaning; vina—without; amushya—of such a one; pumsah—of the living entity; atma-viparyayah—upset about self-identification; pratiyate—so appear; upadrashtuh—of the superficial onlooker; sva-shirah—own head; chedana-adikah—cutting off. yatha--as; jale—in the water; candramasah—of the moon; kampa-adih—quivering, etc.; tat-kritah—done by the water; gunah—quality; drishyate—it is so seen; asan api—without existence; drashtuh—of the seer; atmanah—of the self; anatmanah—of other than the self; gunah—quality.
Shri Maitreya said: Certain conditioned souls put forward the theory that the Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or maya, and at the same time they maintain that He is unconditioned. This is against all logic. (9)
The living entity is in distress regarding his self- identity. He has no factual background, like a man who dreams that he sees his head cut off. (10)
As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to be qualified as matter. (11)
06.16.08 A Jiva to Narada Muni
evam yoni-gato jivah
sa nityo nirahankritah
tavat svatvam hi tasya tat
evam--thus; yoni-gatah—being within a specific species of life; jivah—the living entity; sah—he; nityah—eternal; nirahakritah—without identification with the body; yavat—as long as; yatra—where; upalabhyeta—he may be found; tavat—that long; svatvam—the concept of self; hi—indeed; tasya—of him; tat—that.
Even though one living entity becomes connected with another because of a relationship based on bodies that are perishable, the living entity is eternal. Actually it is the body that is born or lost, not the living entity. One should not accept that the living entity takes birth or dies. The living being actually has no relationship with so-called fathers and mothers. As long as he appears as the son of a certain father and mother as a result of his past fruitive activity he has a connection with the body given by that father and mother. Thus he falsely accepts himself as their son and acts affectionately. After he dies, however, the relationship is finished. Under these circumstances, one should not be falsely involved with jubilation and lamentation.
11.11.10 Shri Krishna to Uddhava
daivadhine sharire ’smin
vartamano ’budhas tatra
daiva--of one’s previous fruitive activities; adhine—which is under the influence; sharire—in the material body; asmin—in this; guna—by the modes of nature; bhavyena—which are produced; karmana—by fruitive activities; vartamanah—being situated; abudhah—one who is foolish; tatra—within the bodily functions; karta—the doer; asmi—I am; iti—thus; nibadhyate—is bound up.
An unintelligent person situated within the body created by his previous fruitive activities thinks, "I am the performer of action." Bewildered by false ego, such a foolish person is therefore bound up by fruitive activities, which are in fact carried out by the modes of nature.
03.26.06-08 Kapiladeva to Devahuti
kartritvam prakriteh puman
gunair atmani manyate
tad asya samshritir bandhah
para-tantryam ca tat-kritam
bhavaty akartur ishasya
karanam prakritim viduh
purusham prakriteh param
evam--in this way; para—other; abhidhyanena—by identification; kartritvam—the performance of activities; prakriteh—of the material nature; puman—the living entity; karmasu kriyamaneshu—while the activities are being performed; gunaih—by the three modes; atmani—to himself; manyate—he considers. tat--from the misconception; asya—of the conditioned soul; samshritih—conditioned life; bandhah—bondage; para-tantryam—dependence; ca—and; tat-kritam—made by that; bhavati—is; akartuh—of the nondoer; ishasya—independent; sakshinah—the witness; nirvrita-atmanah—joyful by nature. karya--the body; karana—the senses; kartritve—regarding the demigods; karanam—the cause; prakritim—material nature; viduh—the learned understand; bhoktritve—regarding the perception; sukha—of happiness; duhkhanam—and of distress; purusham—the spirit soul; prakriteh—to material nature; param—transcendental.
Because of his forgetfulness, the transcendental living entity accepts the influence of material energy as his field of activities, and thus actuated, he wrongly applies the activities to himself. (6)
Material consciousness is the cause of one's conditional life, in which conditions are enforced upon the living entity by the material energy. Although the spirit soul does not do anything and is transcendental to such activities, he is thus affected by conditional life. (7)
The cause of the conditioned soul's material body and senses, and the senses' presiding deities, the demigods, is the material nature. This is understood by learned men. The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself. (8)
01.06.32-33 Narada Muni to Vyasadeva (GM Beng lists 1.6.28,31,32)
deva-dattam imam vinam
gayamanash caramy aham
ahuta iva me shighram
darshanam yati cetasi
deva--the Supreme Personality of Godhead (Shri Krishna); dattam—gifted by; imam—this; vinam—a musical stringed instrument; svara—singing meter; brahma—transcendental; vibhushitam—decorated with; murcchayitva—vibrating; hari-katham—transcendental message; gayamanah—singing constantly; carami—do move; aham—I. pragayatah--thus singing; sva-viryani—own activities; tirtha-padah—the Lord, whose lotus feet are the source of all virtues or holiness; priya-shravah—pleasing to hear; ahutah—called for; iva—just like; me—to me; shighram—very soon; darshanam—sight; yati—appears; cetasi—on the seat of the heart.
And thus I travel, constantly singing the message of the glories of the Lord, vibrating this instrument called a vina, which is charged with transcendental sound and which was given to me by Lord Krishna. (32)
The Supreme Lord Shri Krishna, whose glories and activities are pleasing to hear, at once appears on the seat of my heart, as if called for, as soon as I begin to chant His holy activities. (33)
02.09.11 Shukadeva Gosvami to Maharaja Parikshit
pishanga-vastrah surucah supeshasah
sarve catur-bahava unmishan-mani-
shyama--sky-bluish; avadatah—glowing; shata-patra—lotus flower; locanah—eyes; pishanga—yellowish; vastrah—clothing; su-rucah—greatly attractive; su-peshasah—growing youthful; sarve—all of them; catuh—four; bahavah—hands; unmishan—rising luster; mani—pearls; praveka—superior quality; nishka-abharanah—ornamental medallions; su-varcasah—effulgent.
The inhabitants of the Vaikuntha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent.
11.03.40 Pippalayana to Maharaja Nimi
ceto-malani vidhamed guna-karma-jani
tasmin vishuddha upalabhyata atma-tattvam
shakshad yathamala-drishoh savitri-prakashah
yarhi--when; abja-nabha—of the Supreme Personality of Godhead, whose navel is shaped like a lotus; carana—the feet; eshanaya—desiring (only); uru-bhaktya—by powerful devotional service; cetah—of the heart; malani—the dirt; vidhamet—cleanses away; guna-karma-jani—generated from the modes of nature and material activities in those modes; tasmin—in that; vishuddhe—completely purified (heart); upalabhyate—is perceived; atma-tattvam—the true nature of the self; sakshat—directly; yatha—just as; amala-drishoh—of pure eyes; savitri—of the sun; prakashah—the manifestation.
When one seriously engages in the devotional service of the Personality of Godhead, fixing the Lord's lotus feet within one's heart as the only goal of life, one can destroy the innumerable impure desires lodged within the heart as a result of one's previous fruitive work within the three modes of material nature. When the heart is thus purified one can directly perceive both the Supreme Lord and one's self as transcendental entities. Thus one becomes perfect in spiritual understanding through direct experience, just as one can directly experience the sunshine through normal, healthy vision.
03.07.12-14 Maitreya Rishi to Vidura
sa vai nivritti-dhamaena
tirodhatte shanair iha
drashtratmani pare harau
viliyante tada kleshah
sah--that; vai—also; nivritti—detachment; dhamaena—by engagement; vasudeva—the Supreme Personality of Godhead; anukampaya—by the mercy of; bhagavat—in relation with the Personality of Godhead; bhakti-yogena—by linking up; tirodhatte—diminishes; shanaih—gradually; iha—in this existence. yada--when; indriya—senses; uparamah—satiated; atha—thus; drashtri-atmani—unto the seer, the Supersoul; pare—in the Transcendence; harau—unto the Supreme Personality of Godhead; viliyante—become merged in; tada—at that time; kleshah—miseries; samsuptasya—one who has enjoyed sound sleep; iva—like; kritsnashah—completely.
But that misconception of self-identity can be diminished gradually by the mercy of the Personality of Godhead, Vasudeva, through the process of devotional service to the Lord in the mode of detachment. (12)
When the senses are satisfied in the seer-Supersoul, the Personality of Godhead, and merge in Him, all miseries are completely vanquished, as after a sound sleep. (13)
03.07.14 Maitreya Rishi to Vidura
kim va punas tac-caranaravinda-
ashesha--unlimited; sanklesha—miserable conditions; shamam—cessation; vidhatte—can perform; guna-anuvada—of the transcendental name, form, qualities, pastimes, entourage and paraphernalia, etc.; shravanam—hearing and chanting; murareh—of Murari (Shri Krishna), the Personality of Godhead; kim va—what to speak of; punah—again; tat—His; carana-aravinda—lotus feet; paraga-seva—to the service of the flavorful dust; ratih—attraction; atma-labdha—those who have gained such self-achievement.
Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Krishna, one can achieve the cessation of unlimited miserable conditions. Therefore what to speak of those who have attained attraction for serving the flavor of the dust of the Lord's lotus feet?