tasyaaravinda-nayanasya padaravinda-
kinjalka-mishra-tulasi-makaranda-vayuh
antar-gatah sva-vivarena chakara tesam
sankshobham akshara-jusam api citta-tanvoh
tasya - His; aravinda-nayanasya - lotus-eyed Lord; pada-aravinda - lotus feet; Kinjalka - on the fingers; mishra - mixed; tulasi - tulasi leaves; macaranda - aroma; vayuh - breeze; antah-gatah - penetrated; sva-vivarena - in the nostrils; chakara - summoned; tesham - Kumarov; sankshobham - desire to change; akshara-jusam - striving to realize the impersonal Brahman; api - though; citta-tanvoh - mind and body.
When the wise men inhaled the fragrance of tulasi leaves brought by the wind that lay on the toes of the lotus feet of the Personality of Godhead, they felt a change in their body and mind, although they were very attached to the concept of impersonal Brahman.
COMMENTARY: From this verse, it follows that the Kumaras were impersonalists or adherents of the philosophy of monism, which aims to merge with the Lord. But as soon as they saw the Lord, there was a change in their minds. In other words, an impersonalist who finds transcendental bliss in his attempts to merge with the Lord is defeated when he sees the beautiful transcendental face of the Lord. From the fragrance of His lotus feet, which spread in the air and mixed with the fragrance of tulasi leaves, a change occurred in the minds of the sages; they decided that being a devotee is better than striving to merge with the Lord. The lot of the servant of the lotus feet of the Lord is the enviable part of the one who has merged with Him.
3.5.1. The author of words.
The sage Maitreya is talking to Vidura about the pregnancy of Diti. He recounts what Brahma told the very worried demigods. Lord Brahma told them about previous events, in particular about how Chatuhsana-Kumara cursed Jaya and Vijay. The chapter is called - Description of the kingdom of God.Story
One day, Chatuhsana-Kumara came to Vaikuntha to see the Supreme Lord, Narayana. However, at the seventh gate of the palace of Narayana, they were stopped by two gatekeepers named Jaya and Vijay. Out of jealousy, Jai and Vijay blocked the way for Kumaram, and then Kumara cursed Jai and Vijay in anger. For their offense, they were to be born in the family of asuras in the material world. The Supreme Lord is omniscient - He immediately understood what had happened and appeared there with His eternal consort, the goddess of fortune. Chatuhsana-Kumara immediately bowed to the Lord. Just seeing the Lord and feeling the fragrance of tulasi and saffron from His lotus feet, the Kumaras became devotees and abandoned their long-cherished dreams to dissolve in the radiance of Brahman.
So the four Kumaras had enough to inhale the fragrance of tulasi and saffron to become a Vaisnava. Those who truly know Brahman and do not insult the lotus feet of the Lord can immediately become Vaisnavas simply by inhaling the fragrance that the lotus feet of the Lord exude. (CC Madhya 17.142 com)
3.5. 2 Features of poetic syntax.
Repetitions are applied - Aravinda-Nayanasya - the lotus-eyed Lord; pada-aravinda - lotus feet.3.5.3 Poetic phonetics.
In this text, interest in terms of phonetics is the first line, which sounds like a separate poem by tasyaravinda-nayanasya padaravinda. Here we can see the sound repetitions of the endings of words, creating a kind of sound "picture" of speech.
3.5.4 Comment analysis.
Key points: The lot of the servant of the lotus feet of the Lord is the enviable fate of one who has merged with Him.
3.5.5 Mood of Srila Prabhupada.
Srila Prabhupada, as a true Vaisnava, will never compromise that the path of impersonal worship of the Lord leads to the same result as the worship of the Supreme Personality of Godhead.
“Speaking about the personal and impersonal aspects of the Lord, it is necessary to emphasize that the personal forms manifested by the Lord in His full expansions are of benefit to all universes. Meditation on the Supersoul, Paramatma, is one of the forms of worshiping the personal aspect of the Lord, and the impersonal brahmajyoti is never an object of worship. Those who meditate on the impersonal aspect of the Lord or otherwise show their attachment to him make their way to hell; as stated in Bhagavad-gita (12.5), impersonalists waste their time on thoughtless reflections on material objects, because they are more attracted by empty words than reality. That is why in this verse Brahma condemns communication with the impersonalists. ” SB 3.9.4 Comm.3.5.6 Application to preaching.
This verse describes the glories of the devotee Lord Srimati Tulasi.
Srila Bhaktivinoda Thakur in one of his songs says: “Dear brother! There is no need for trendy grinding in of sandalwood and aromatic oils. You only need a little earth or clay to mark your body with tilaka signs. Expensive necklaces replace the beautiful Tulasi-small. Live with a simple and calm mind, and you will not need all these useless external attributes that you appropriated in the hope of worldly happiness. So you can escape from the flame of material existence. ”
The main decoration of a Vaishnava is always Tulasi-kantha-mala. Tulasi beads glorify many scriptures. “Markandeya Purana” states that a person who does not have Tulasi-small neck and who repeats the names of Lord Hari will not be influenced by Kali-yuga and will never be touched by Yamaduty. In “Vishnu-dharmottara”, Lord Narayana promises that even if a person is unclean and has a bad temper, but wears Tulasi beads, he will certainly reach His abode, and the “Garuda Purana” promises the Lord’s anger to those debaters who find many excuses, so as not to wear kandhi mala. Kanthi-mala is the first sign of a Vaishnava. In the scriptures repeatedly talk about it. In Bhakti Rasamrmta Sindhu (1.2.122), Rupa Goswami quotes the famous verse from the Padma Purana, where Yamaraja tells his servants how to distinguish a Vaisnava from a nondevotee: “With a necklace of Tulasi and lotus seeds around his neck, shell signs and the disc on the shoulders and the urdhva-pundra-tilaka on the forehead, the Vaisnavas purify the whole world. ” In the same Padma Purana (Brahma-Khanda, 1.23-24) it says: “A person who is devoted to brahmans, indifferent to other people's wives, likes to fast in Ekadasi, repeats the holy name of Lord Hari, wears Tulasi wood beads and sprinkles his head with water that the lotus feet of the Lord have been washed in should be considered a Vaisnava. ”3.5.7 Vaishnava integrity.
The verse deals with the conflict between devotees of different categories. From this verse it becomes clear that such contradictions between devotees are sanctioned by the Lord Himself. Do not take the side of a devotee. Nor should we think that we are empowered to punish someone who, in our opinion, violates any rules of worship for the Supreme Lord. Only authorized individuals can do this.
3.5.8 The uniqueness of the verse.
In four lines we can see:
• The highest object of worship is the Supreme Personality of Godhead (aravinda-nayanasya - lotus-eyed Lord);
• The method of serving the feet of the VLB - inhaled the fragrance of the feet of the Lord (macaranda - fragrance; vayuh - breeze);
• Glory of the devotee - Tulasi devi (element of raganuga sadhana),
• The result of worship is a change in mind and body (chakara - caused sankshobham - the desire to change).
In addition, this shlok is completely repeated in the Caitanya Charitamrita.