Note
manujaṃ daivāsurala-
kṣaṇamiśritanavana jagakè kaṭṭuva saṃpad-
guṇamāsuram adariṃ mo-
canèyāgipa saṃyamādigaḻè daivya-dhanaṃ ॥
Man is an admixture
Of qualities daivī and āsurī
Fetter him to the universe, the latter
Divine qualities like restraint release him from them.
Gaganadi teluva paṃjara
Jagamidu nija-karma-phalavan-adaroḻag-uṇuvā
Khaga jīvaṃ gūḍoḍèdadu
nègèderal dorègum adakanaṃtada saukhyaṃ ॥
The universe is a cage...
Let us now conclude this topic. The jīva has come in contact with the saṃsāra-tree. The root of that tree is in the supreme position (“parame vyoman”). In its lower part are branches and twigs in the form of the world. The higher the jīva goes - towards the root - the farther he gets from the bitterness, all the bothersome pests and filthy odours of the tree. That is mokṣa. The upward journey towards the origin is fueled by the effort of...
We saw in the previous Bhāgavata śloka a mention of two birds in the primordial tree - dvikhago hyādivṛkṣaḥ. When there is a tree, there is usually a bird in it. The metaphor of the two birds comes to us again from the Veda. The Muṇḍakopaniṣad describes the two birds of the saṃsāra tree thus.
dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte ||
Muṇḍakopaniṣad 3.1.1
The mention of these two birds is seen elsewhere in the Vedas as well....
What is the reason behind the name aśvattha for a tree thus extolled in the Veda? Śvaḥ in Saṃskṛt means tomorrow. Śvastha is something that will exist tomorrow just as it exists today. Aśvattha then refers to something that will not be the same tomorrow as it is today. It is something that changes every instant - something constantly changing or fickle.
na śvo’pi sthātā iti aśvatthaḥ taṃ kṣaṇapradhvaṃsinam aśvattham
(As it will not exist...
Introduction
parākṛtanamadbandhaṃ paraṃbrahma narākṛti |
saundaryasārasarvasvaṃ vande nandātmajaṃ mahaḥ ||
I bow to that Supreme Brahma in human form that dispels the bondage of those who bow to it, to the essence of all beauty, to that effulgence that is the joy of Nanda.
- Śrī Madhusūdana Sarasvatī
Note
aśvatthadaṃtè jaṭilaṃ
viśvada saṃsāravṛkṣamaṃtu viśālam
naśvaramadu śākhègaḻoḻ
śāśvatamadu...
A relevant matter here needs discussion. Bhagavān says that the three guṇas have to be transcended or sublimated. Good. But even to transcend those guṇas, a guṇa or means is needed. Is that way a guṇa? What guṇa is that?
That guṇa is sattva, a preponderance of sattva to be precise. There is a state to be attained by elevating the proportion of sattva. What is the guṇa of that state? Even that is sattva. Sattva is obtained by enhancing sattva...
What is a guṇa? A certain innate characteristic or natural power of a thing that causes affinity or otherwise with another thing is its guṇa. Thus the guṇa is an intrinsic power of a thing that attracts or repels another. It requires a counterpart just as love requires a suitable recipient; beauty requires a connoisseur; valour a competitor; scholarship a disciple; magnanimity requires one who seeks; pomp and show require an audience; the taste...
Introduction
vaṃśī-vibhūṣita-karān-navanīradābhāt
pītāmbarādaruṇa-bimba-phalādharoṣṭhāt |
mugdhendu-sundara-mukhādaravinda-netrāt
kṛṣṇāt-paraṃ kim-api tattvam-ahaṃ na jāne ॥ (śrī madhusūdana-sarasvatī)
He whose hand is adorned by the flute, with the hue of a new dark cloud,
He who’s dressed in a yellow garment, with ruddy lips resembling the bimba fruit,
With an innocent moon-like handsome face, the lotus-eyed,
Kṛṣṇa – beyond him, I do...
The object that is water, is H2O for a chemist, and ambrosia for a thirsty man. The satiating and refreshing potential imperceptible in hydrogen and oxygen was perceived by the mind of a thirsty man when they together touched his tongue.
Beauty is also the perceived state of “avyakta”. Eyes, ears, mouth, nose, cheeks and hair — these are present for all faces. All bodies are equally made of skin, blood vessels and bones to a surgeon. A chemist...
Thus, the Parabrahma is conducting the activities of the universe in three forms — prakṛti, jīva and Īśvara.
yāvatsaṃjāyate kiñcit sattvaṃ sthāvarajaṅgamam ॥
kṣetra-kṣetrajña-saṃyogāt (tad-viddhi bharatarṣabha) ॥
BG 13.27
Whatever is born in this world — whether it is a living being or an inanimate object — the instrument of its birth is the union of kṣetra and kṣetrajña, prakṛti and puruṣa, or the universe and jīva. They are both equally...