गोपाल मुरलिया वाले ,नन्द लाल मुरलिया वाले ,
राधा जीवन नील मणि, गोपाल मुरलिया वाले ,
हे भुव नेक बंधू, के करुणेक सिंधु, हे अनाथ बंधू
हे गोविन्द हे गोपाल ,राधा वल्लभ मदन गोपाल
TRANSLATION
In his bewildered state, the living entity, accepting the body and mind to be the self, considers some people to be his kinsmen and others to be outsiders. Because of this misconception, he suffers. Indeed, the accumulation of such concocted material ideas is the cause of suffering and so-called happiness in the material world. The conditioned soul thus situated must take birth in different species and work in various types of consciousness, thus creating new bodies. This continued material life is called samsära. Birth, death, lamentation, foolishness and anxiety are due to such material considerations. Thus we sometimes come to a proper understanding and sometimes fall again to a wrong conception of life.
TRANSLATION
In this regard, an example is given from an old history. This involves a discourse between Yamaräja and the friends of a dead person. Please hear it attentively.
PURPORT
The words itihäsam purätanam mean "an old history." The Puränas are not chronologically recorded, but the incidents mentioned in the Puränas are actual histories of bygone ages. Srimad-Bhägavatam is the Mahä-Puräna, the essence of all the Puränas. The Mäyävädi scholars do not accept the Puränas, but Srila Madhväcärya and all other authorities accept them as the authoritative histories of the world.
TRANSLATION
In the state known as Usinara there was a celebrated King named Suyajna. When the King was killed in battle by his enemies, his kinsmen sat down around the dead body and began to lament the death of their friend.
TRANSLATION
His golden, bejeweled armor smashed, his ornaments and garlands fallen from their places, his hair scattered and his eyes lusterless, the slain King lay on the battlefield, his entire body smeared with blood, his heart pierced by the arrows of the enemy. When he died he had wanted to show his prowess, and thus he had bitten his lips, and his teeth remained in that position.
His beautiful lotuslike face was now black and covered with dust from the battlefield. His arms, with his sword and other weapons, were cut and broken. When the queens of the King of Usinara saw their husband lying in that position, they began crying, "O lord, now that you have been killed, we also have been killed." Repeating these words again and again, they fell down, pounding their breasts, at the feet of the dead King.
PURPORT
As stated here, rabhasä dashta-dacchadam: the dead King, while fighting in anger, bit his lips to show his prowess, but nonetheless he was killed by providence (vidhinä). This proves that we are controlled by higher authorities; our personal power or endeavor is not always supreme. We must therefore accept the position offered to us by the order of the Supreme.
TRANSLATION
As the queens loudly cried, their tears glided down their breasts, becoming reddened by kuìkuma powder, and fell upon the lotus feet of their husband. Their hair became disarrayed, their ornaments fell, and in a way that evoked sympathy from the hearts of others, the queens began lamenting their husband's death.
TRANSLATION
O lord, you have now been removed by cruel providence to a state beyond our sight. You had previously sustained the livelihood of the inhabitants of Usinara, and thus they were happy, but your condition now is the cause of their unhappiness.
बन जाऊं तेरी प्यारी
तुझे प्यार करते करते
जीवन बिताया सारा इंतज़ार करते करते
रह रह के मेरे दिल में उठती हैं ये तरंगे
एक मन करे मेरो आवे जो गोपाल प्यारो
तो ले मनमोहन को माखन खिवायूँगी
एक मन करे मेरो
आवो जो सलोनो श्याम
तो पे जो छबीले जू को ह्रदय से लगाऊंगी
एक मन करे मेरो
आवे ब्रिज राज आज
तो ले निज आँगन में रास ही रचाऊँगी
एक मन करे मेरो
आवे बलबीर
तो मैं चूम के कपोल बैन (music) माधुरी सुनाऊँगी
रह रह के मेरे दिल में उठती हैं ये तरंगे
है दिल में मेरे केवल तेरे मिलने की उमंगें
कभी आ भी जाओ प्रीतम यूहीं राह चलते चलते
देखो मैं ना समझ हूँ
पकड़ा है तेरा दामन
कहाँ जाएँ छोड़ कर अब
मेरे रंगीले साजन
ना साथ छोड़ देना मेरे साथ चलते चलते
मुझे हर घडी और हर पल घनश्याम याद आना
मैं भूलने ना पायूँ
तुम भी ना भूल जाना
जल गयी ये ज़िंदगानी बिरहा में जलते जलते
जीवन बिताया सारा इंतज़ार करते करते
Vinod Agarwal Bhajan lyrics
https://www.youtube.com/watch?v=pzldtIIPpo4
TRANSLATION
The spirit soul, the living entity, has no death, for he is eternal and inexhaustible. Being free from material contamination, he can go anywhere in the material or spiritual worlds.
He is fully aware and completely different from the material body, but because of being misled by misuse of his slight independence, he is obliged to accept subtle and gross bodies created by the material energy and thus be subjected to so-called material happiness and distress. Therefore, no one should lament for the passing of the spirit soul from the body.
PURPORT
Hiranyakasipu very intelligently described the position of the soul. The soul is never the body, but is always completely different from the body. Being eternal and inexhaustible, the soul has no death, but when the same pure soul desires to enjoy the material world independently, he is placed under the conditions of material nature and must therefore accept a certain type of body and suffer the pains and pleasures thereof.
This is also described by Krshna in Bhagavad-gitä (13.22). Käranam guna-saìgo 'sya sad-asad-yoni janmasu: the living entity is born in different families or species of life because of being infected by the modes of material nature. When conditioned by material nature, the living entity must accept a certain type of body, which is offered by nature under the direction of the Supreme Lord.
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." (Bg. 18.61)
The body is just like a machine, and according to the living entity's karma, he is offered a particular type of machine to move here and there under the control of material nature. This continues until he surrenders to the Supreme Personality of Godhead (mäm eva ye prapadyante mäyäm etäm taranti te). Until he surrenders, the conditioned soul is carried from life to life by the arrangement of material nature.