Texts 8-9] Description of the Descendants of Dhruva Maharaja 5953
TEXTS 8-9
areata am faratet serafiatrsey |
SI ICE ee ect c C) ae Ra
TAPS TMATTITSTT: |
ASAT AMISH TAHT NS UI
atmanam brahma nirvanam
pratyastamita-vigraham
avabodha-rasaikatmyam
dnandam anusantatam
avyavacchinna-yogagni-
dagdha-karma-malasayah
svariipam avarundhano
natmano ‘nyam tadaiksata
atmanam-self; brahma—spirit; nirvanam—extinction of material exis-
tence; pratyastam-ita—ceased; vigraham—separation ; avabodha-rasa—by the
mellow of knowledge; eka-dtmyam—oneness; dnandam-—bliss; anusantatam—
expanded; avyavacchinna—continuous; yoga—by practice of yoga; agni—by
the fire; dagdha—burned; karma—fruitive desires; mala—dirty; dsayah—in
his mind; svaripam—constitutional position; avarundhdanah-—realizing; na—
not; dtmanah—than the Supreme Soul; anyam—anything else; tada—then;
aiksata—saw.
TRANSLATION
By expansion of his knowledge of the Supreme Brahman, he had already
attained liberation from the bondage of the body. This is known as nirvana.
He was situated in transcendental bliss, and he continued always in that
blissful existence, which expanded more and more. This was possible for
him by continual practice of bhakti-yoga, which is compared with fire be-
cause it burns away all dirty material things. He was always situated in his
constitutional position of self-realization, and he could not see anything
else but the Supreme Lord and himself engaged in discharging devotional
service.
PURPORT
These two verses explain the verse in the Bhagavad-gita, brahma-bhiitah
prasannatma na socati na kanksati/ samah sarvesu bhittesu mad-bhaktim
