Srimad Bhagavatam, Volume 3

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Srimad Bhagawatam, First Canto, Volume Three Her husband also did not ask her to follow him because King Dhritarastra was at that time fully determined like a great warrior who faces all kinds of dangers in the battlefield. He had no more any attraction for so called wife or relatives and he decided to start alone but as a chaste lady Gandhari decided to follow her husband till the last moment. Maharaj Dhritarastra accepted the order of vanaprastha life and at this stage the wife is allowed to remain as Voluntary servitor: but in the Sanyas stage no wife can stay with her former husband. A Sannyasi is considered to be civil-dead man and therefore the wife becomes a civil-widow without any connection with her former husband. Maharaj Dhritarastra did not deny his faithful wife and she followed her husband at her own risk. The Sannyasins accept a rod as the sign of renounced order of life. There are two types of Sannysins. Those who follow the Mayavad Philosophy headed by Sripad Shankaracharya accept only one rod (Ekadanda) but those who follow the Vaishnavite Phillosophy accept three combined rods (Tridanda). The Mayavadi Sanyasins are known as Ekadandi Swami whereas the Vaishanava Sannyasins are known as Triandi Swami or more distinctly Tridandi Goswamins in order to keep distinction from the Malavad philosoply. The Ekadandi Swamis are mostly fond of Himalayas but the Vaisnava Sainyasins are fond of Vrindaban and Puri. The Vaishnava Sannyasins are Narottamas whereas the Mayavadi Snanysins are Dheeras. Maharaj Dhritarastra was advised to follow the Dheeras because at that stage it was difficult for him to become a Narottama. Ajata satru krita maitra hutagni Vipran natwa tilagobhumirukmaih. Griham pravisto guruvandanaya Na cha apasyat pitarou soubalin cha. Ajata--never born, Satru--enemy, Krita--having performed, Maitraworshipping the demigods, Hutagni--and offering fuel in the fire, Vipran--the brahmins, Natwa--offering obeisances, Tilagobhumirukmaih--along with grains, cows, land and gold, Griham--with in the palace, Pravisto--having entered into, Guruvandanaya--for offering respect to the elderly member, Nadid not, Cha--also, Apasyat--, Pitarou--his uncle, Soubalin--Gandhari, Chaalso. Maharaj Yudhtshira whose enemy was neverborn, performed his daily morning duties by prayers, offering sarificice in tho fire and the Sungod and offered obeisances to the Brahmins along with grains, cows, land, gold and then enetered the palace to pay respects to the elderly members in the palace. He however could not find out his unele and aunt the daughter of King Subala. Maharaj Ydhisthir was the most pious king because he practised personally daily the pious duty for the householders. The householders are required to rise early in the morning and after cleanliness, should offer respects to the deities at home by prayers, by offering fuel in the sacred fire, by giving in charity the Brahmins land, cow, grains and gold etc and at last offering to the elderly members due respects and obeisances. Unless one is prepared to practise things which are prescribed in the Shastras no body can be goodman simply by book knowledge. Modern householders are practised to different modes of life namely to rise late and then take bed-tea without any sort of cleanliness and without any purificatory practices as mentioned above. The householdchldren are taken to practice the samething in which the parents are already practised and therefore the whole generation is gliding towards hell and no good things can be expected from them unless they associate with Sadhus. Like Dhritarastra the materialistic person, one may take lessons from a Sadhu like Vidura and thus be cleansed of the effects of modern life. Maharaj Yudhisthir, however, could not find in the palace the two uncles namely Dhritarastra and Vidura along with Gandhari the daughter of king Subala. He was anxious to see them and, therefore, asked Sanjaya the private secretary of Dhritarastra as follows:— Tatra sanjayam asinam paprachhat udvignamanasah Gabalgane kva nas tato briddho hinascha netrayoh. Tatra--there, Sanjayam--unto Sanjaya, Asinam--seated, Paprachhat--enquired from, Udvignamanasah--full with anxious mind, Gabalgane--the son of Gabalgan Sanjaya, Kva--where is, Nas--our, Tata--uncle, Briddho--old in age, Hinascha--as also bereft of, Netrayoh--by the eyes. Maharaj Yudhisthira full with anxious mind asked Sanjaya who was sitting on the spot and said "Oh Sanjaya where is our uncle who is advanced in age and blind by the eyes?" Amba cha hataputra arta pitribyah kva gatah suhrit Api mayi akritajne hatabandhuh sa bharyaya Asamsamanah shamalam gangayam dukshito' apatat Amba--mother aunt, Cha--and, Hataputra--who had lost all her sons, Artasorry in plight, Pitribyah--uncle Vidura, Kva--where, Gatah--gone, Suhritwell wisher, Api--whether, Mayi--unto me, Akritajne--ungrateful, Hatabandhuh--one who has lost all his sons, Sa--along with , Bharyaya--his 8 wife, Asamsamanah--in doubtful mind, Shamalam--offences, Gangayam--in the Ganges water, Dukshito--in distressed mind, apatat--fell down. Where is my well wisher uncle Vidura and mother Gandhari who is too much afflicted on account of her all sons' demise? My uncle Dhritarastra was also too much mortified on account of death of all his sons and grand sons. Undoubtedly I am very much ungrateful: did he therefore, took my offences very seriously and thus along with his wife has drowned themselves in the water of the Ganges? The Pnadavas specially Maharaj Yudhisthira and Arjuna presupposed the after effects of the battle of Kurukshetra and therefore Arjuna declined to execute the fighting. The fight was executed by the will of the Lord but the effects of a family berievement as they thought of it before had come to be true. Maharaj Yudhisthir was always conscious of the great plight of his uncle Dhritarastra and aunt Gandhari and therefore he took all possible care of them in their oldage and berieved condition. When therefore he could not find out his uncie and aunt in the palace naturally his doubts became more prominent and conjectured if theyhad not gone down the water of the Ganges. He thought himself ungrateful because when the Pandavas were fatherless, Maharaj Dhritarastra gave them all royal facilities to live and in return he had killed all his sons in the battle of Kurukshetra. As a pious man Maharaj Yudhisthir took into account all his unavoidable misdeeds and he never thought of the misdeeds of his uncle and company. Dhritarastra had suffered the effects of his own misdeeds by the will of the Lord but Maharaj Yudhisthir was only thinking of his own unavoidable misdeeds. That is the nature of a good man and devotee of the Lord. A devotee never finds fault with others but tries to find out his own and thus rectify them as far as possible. Pitari uparate pandou sarvan nah suhridah sisun Arakshatam byasanatah pitribyou kva gatou itah. Pitari--upon my father, Uparate--falling down, Pandou--Maharaj Pandu, Sarvan--all, Nah--us, Suhridah--wll wisher, Sisun--small children, Arakshatam--protected, Byasanatah--from all kinds of dangers, Pitribyouuncles, Kva--where, Gatou--have, Itah--from this place. When my father Pandu fell down and we were all small children only at that time our these two uncles gavs us protection from all kinds of calamities. They were always our good well wishers, alas where they have gone out from this place? Suta uvacha: Kripaya snehabaiklabyat suto virahakarshitah Atmeswaram achakshano na pratyahat atipidiah. Suta uvacha--Suta Goswami said, Kripaya--our of full compassion, Snehabaiklabyat--Derangement of the mental situation on account of profound affection, Suto--Sanjaya, Virahakarshitah--distressed of separation, Atmeswaram--his master, Achakshano--having not seen, Na--did not, Pratyahat--replied, Atipidiah--being too much aggrieved. Suta Goswami said. 'Sanjaya having not seen his own Master Dhritarastra out of full compassion for and derangment of his mental situation and being too much aggrieved, could not properly reply Maharaj Yudhisthira.' Sanjaya was Personal assistant of Maharaj Yudisthira since a very long time and as such he had the opportunity to study the chequered history of life of Dhritarastra. And when he saw at last that Dhritarastra had left home without his knowledge even his sorrows had no bound. He was fully compassionate with Dhritarastra because in the game of the battle of Kuruksetra King Dhritarastra had lost everything men and money and at last the King and the queen had to go away from home in utter frustration. He studied the situation in his own way because he did not know that inner vision of Dhritarastra was awakened by Vidura and, therefore, he had left home in enthusiatic cheerfulness for a better life after departure from the dark well of home. Unless one is convinced of a better life after renuciation of the present life no body can stick to the renounced order of life simply by artificial dress or staying out of home. Vimrijya ashrvni panibhyam vistabhya atmanam atmana Ajatsatrum pratyuche prabhoh padou anusmaran. Vimrijya--smearing on, Ashrvni--tears of the eyes, Panibhyam--by his hands, Vistabhya--situated, Atmana--by intelligence, Atmanam--the mind, Ajatsatrum--unto Maharaj Yudhisthir, Ppratyuche--began to reply, Prabho--of his master, Padou--feet, Anusmaran--thinking after. Then he slowly pacified his mind by intelligence, smeared over tears of the eyes by his hands and after thinking of the feet of his Master Dhritarastra began to reply to Maharaj Yudhisthira. Sanjaya uvacha: Na aham veda byavasitam pitror bah kulanandana Gandharya va mahabaho mushito asmi mahatmabhih.
Na--not, Aham--myself, Veda--in knowledge, Byavasitam--determination, Pitror--of your uneles, Bah--your, Kulanandana--oh the descendant of the Kuru dynasty, Gandharya--by Gandhari, Va--or, Mahabaho--Oh the great king, Mushito--cheated, Asmi--I have been, Mahatmabhih--great souls. Sanjaya said, 'My dear descendant of the Kuru dynasty, I have no information about the determination of your two uncles as well as of Gandhari. Oh the great King, I have been cheated by those great souls' Great souls cheat others may be astonishing to know but it is a fact that great souls cheat others for a great cause. It is said Lord Krishna also advised Yudhisthira to tell lie before Dronacharya and it was also for a great cause. The Lord wantad it, therefore it was a great cause. Satisfaction of the Lord is the criterion of the bonafides and the highest perfection of life is to satisfy the Lord by one's occupational duty. That is the verdict of Geeta and Bhagwatam. * Dhritarastra and Vidtura followed by Gandhari did not disclose their determination to Sanjaya although he was constantly with Dhritarasta as his personal assistant. Sanjaya never thought of it that Dhritarastra could perform any act without consulting him. But the subject matter of Dhritarastra's going away from home was so confidential that it could not even be disclosed to Sanjaya. Sanatan Goswami also cheated the keeper of the prison-house while going away for seeing Sri Chaitanya Mahaprabhu and similarly Raghuuath Das Goswami also cheated his priest and went away from home for good for the cause of satisfying the Lord. For satisfying the Lord anything is good in relation with Absolute Truth. We also had the same opportunity for cheating the the family members and come out of home for being engaged in the service of Srimad Bhagwatam. Such cheating to the family members was necessary for a great cause and there is no loss for any party implicated in such transandental fraud. Atha ajagama bhagawan narada sahatumburuh Pratyvtthaya abhivadya aha sanujo' abhyarchayan iba Atha—thereafter, Ajagama—arrived, Bhagawan—the Godly Personality, Narada—of the name, Sahatumburu—along with His Tumburu (musical instrument), Pratyutthaya—having got from their seats, Abhivabya—offering their due obeisances, Sanujo—along with younger brothers, Abhyarchayan iba—thus while receiving in proper mood. Thereafter, while Sanjay was speaking like that Sri Narada the powerful devotee of the Lord appeared on the scene and Maharaj Yudhisthir and brothers while receiving Him properly by getting up from their seats and offering obeisances along with his younger brothers, said as follows. Devarshi Narada is described herein as the Bhagawan on account of His becoming the most confidential devotee of the Lord. The Lord and His very confidential devotees are treated on the same level by those who are actually engaged in the loving service of the Lord. Such confidential devotees of the Lord are very much dear to the Lord because such devotees travel everywhere to preach the glories of the Lord in different capacities and try utmost to convert the non-devotees of the Lord into devotee inorder to bring them on the platform of sanity. Actually no living being can be a nondevotee of the Lord on account of his constitutional position but when one becomes a nondevotee or non believer it is to be understood that the person concerned is not in the sound condition of life. The confidential devotees of the Lord treat such illusioned living beings and therefore they are most pleasing in the eyes of the Lord. The Lord says in the Bhagwat Geeta that no body is dearer to Him except one who actually preachess the glories of the Lord to convert the nonbeliever and non-devotees. Such personalities like Narada must be offered all due respects like that of the personlity of Godhead Himself and Maharaj Yudhisthir along with his noble brothers were competent examples for others in the matter of receiving a pure devotee of the Lord like Narada who had no other business save and except singing the glories of the Lord along with Tumburu a musical instrument of string, Yudhisthira uvacha: Na aham veda gatim pitrorbhagavan kva gatah itah Amba ba hataputra arta kva gata cha tapaswini Yudhisthira uvacha--Maharaj Yudhisthira said, Na--do no, Aham--myself, Veda--know it, Gatim--departure, Pitror--of the uncles, Bhagawan--Oh godly personality, Kva--where, Gatah--gone, Itah--from this place, Amba--mother aunt, Ba--either, Hataputra--lost of her sons, Arta--aggrieved, Kva--where, Gata--gone, Cha--also, Tapaswini--ascetic. Maharaj Yudhisthir said, 'Oh godly personality, I donot know where have my two uncles gone away; not only they but also my ascetic aunt * Yatah pravirtti bhutanam yena servam idam tatam Swakarmana tamabhyarchya siddhim vindati manavah. (Bg. 18.45) Atah pumbhi dwijasrestha varnasram bibhagashah Swanusthitasya dharmasya samsiddhi haritoshanam (SB 1.2.13) 9 Thirteenth Chapter - Dhritarastra Quits Home who has lost all her sons and therefore much aggrieved, is also not traceable' Maharaj Yudhisthir as a good soul and devotee of the Lord was always conscious of the great loss of her aunt and her sufferings like an asectic. An ascetic is never disturbed by all kinds of sufferings and that makes him strong and determined on the path of spiritual progress. Queen Gandhari is a typical example of an ascetic by her marvelous character in many trying situations of her life. She was ideal woman as mother, wife and ascetic and in the history of the world such typical character of woman is rarely found. Karnadhara ibapare bhagawan paradarsakah Atha avabhasav bhagawan narada munisattamah. Karnadhata—captain of the ship, Iba—like, Apare—in the extensive ocean, Bhagawan—representative of the Lord, Paradarsaka—one who can give direction to the other end, Atha—thus, Avabhase—began to say, Bhagwan— the godly personality, Narada—the great sage of the Name, Munisattama— the greatest amongst the devotee philosophers. You are like the captain of the ship in the great ocean and you can give us the direction of the other end. On this the Godly personality Devarshi Narada the greatest amongst the philosopher devotees, began to say. There are different types of philosophers and the greatest of all of them are those who have seen the Personality of Godhead and have surrendered themselves in the transcendental loving service of the Lord. Among all such pure devotees of the Lord Devarshi Narada is the chief and therefore He has been described herein as the greatest of all philosopher devotees. Unless one is sufficiently learned philosopher by hearing the Vedanta Philosophy from a bonafide spiritual master, one cannot be a learned philosopher devotee. One must be very much faithful, learned and possessing a calebre of renunciation otherwise one cannot be a pure devotee. Such pure devotee of the Lord can only give us direction towards the other end of nescience. Devarshi Narada used to visit the palace of Maharaj Yudhisthira because the Pandavas were all pure devotees of the Lord and the Devarshi was always ready to give them good counsel whenever needed. Ma kanchana sucho rajan yad iswarabasham jagat Lokah sapala yasya ime bahanti balim isituh. Sa samyunakti bhutani sa eva viyunakti cha. Ma—never, Kanchana—by all means, Sucho—do you lament, Rajan—oh King, Yad—because, Iswarabasham—under the control of the Supreme Lord, Jagat—world, Lokah—all living beings, Sapala— including their leaders, Yasya—whose, Ime—all these, Bahanti—do bear, Balim—means of worship, Isituh—for being protected, Sa—he, Samyunakti—gets together, Bhutani—all living being, Sa—he, Eva—also,Viyunaikti— disperses, Cha—and. Oh the pious king do not lament for anyone because every one is under the control of the Supreme Lord. As such all living beings including their respective leaders do carry on the means of worship for being-protected. It is He only who gets them together and He disperses them also. Every living being either in this material world or in the spiritual world all are under the control of the Supreme Lord the Personality of Godhead. Beginning from Brahmaji the leader of this universe down to the insignificant ant all are abiding by the order of the Supreme Lord. As such the constitutional position of the living being is subordination under the control of the Lord. The foolish living being specially the man artificially rebels against the law of the supreme and thus becomes chastised as an Asura or the law breaker. A living being is placed in a particular position by the order of the Supreme Lord and he is again shifted from that place by the order of the Supreme Lord. No body can violate the order of the Supreme Lord or His authorised agents. Brahma, Shiva, Indra, Chandra, Maharaj Yudhisthir or in the modern history the Napolean, the Akbar, the Alexander, Gandhi, Subhas or Nehru all are servants of the Lord and they are placed and removed from their respective position by the Supreme will of the Lord. None of them is independant. Even though such men or leaders rebel so as not to recognise the Supremacy of the Lord, they are put under still more rigorous laws of the material world by different miseries and only the foolish man, therefore, says that there is no God. Maharaj Yudhisthir was tried to be convinced about this naked truth because he was too much over-whelmed by the sudden departure of his old uncles and aunt. Maharaj Dhritarastra was placed in that position according to his past deeds, he had already suffered or enjoyed the benefits accrued by him in the past but due to his good luck some how or other he got a good younger brother in the person of Vidura and by his instruction he had left for achieving salvation by closing all accounts of the materal world. Ordinarily no body can change the course of one's due happiness and distresses by plan. Every one has to accept them as they come before us under subtle arrangement of Kala or invincible time. There is no use for trying to counter act them. The best thing is, therefore, that one should endeavour for achieving salvation and this prerogative is given to man only on account of his developed condition of the mental activities and intelligence also. Only for the man only different Vedic instructions are there for attainment of 'Salvation' during the human form of existence. One who misuses this
Page 1 and 2: Srimad Bhagavatam, Volume 3 ALL GLO
Page 3: Srimad Bhagavatam has been declared
Page 7 and 8: Thirteenth Chapter Vidura Returns B
Page 9 and 10: THIRTEENTH CHAPTER Dhritarastra Qui
Page 11 and 12: activities of Vidura within the pal
Page 13 and 14: But such illusion cannot work on on
Page 15: disturbance in life. One cannot giv
Page 19 and 20: man in the quality of goodness can
Page 21 and 22: the Supreme Brahman as living entit
Page 23 and 24: FOURTEENTH CHAPTER Disappearance of
Page 25 and 26: These are some of the earthly bad o
Page 27 and 28: in the form of the Proprietor, Mast
Page 29 and 30: FIFTEENTH CHAPTER The Pandavas Reti
Page 31 and 32: Yo no jugopa vana etya duranta kric
Page 33 and 34: Droupadi could be arrested. But Dro
Page 35 and 36: pleasure of the Lord and this actio
Page 37 and 38: Maharaj Yudhisthir also turned His
Page 39 and 40: Nirahamkarah—unattached, Samcchin
Page 41 and 42: has to go back to home, go back to
Page 43 and 44: SIXTEENTH CHAPTER How Parikshit Rec
Page 45 and 46: Lazy human being with paltry intell
Page 47 and 48: Dharma uvacha—Dharma enquired, Ka
Page 49 and 50: Anahamkritih—pridelessness, Yete
Page 51 and 52: feet some where or other and theref
Page 53 and 54: SEVENTEENTH CHAPTER Punishment And
Page 55 and 56: "I do not believe in any such cerem
Page 57 and 58: consideration of the particular cas
Page 59 and 60: We have inherited the fame of Arjun
Page 61 and 62: and the saner section is eager to d
Page 63 and 64: EIGHTEENTH CHAPTER Maharaj Parikshi
Page 65 and 66: many frailties in the action. Our b
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Ananto—immeasurable, Mahad—grea
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When Lord Krishna accompanied by Ar
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Oh the brahmins, the Rishi who was
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pardoned by the Supreme Lord althou
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NlNETEENTH CHAPTER Appearance of Su
Page 77 and 78:
assurances for saving, do commit th
Page 79 and 80:
different types of birds. The ducks
Page 81 and 82:
world because they are self satisfi
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"You are the spiritual master of gr
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Srimad Bhagavatam, Volume 3

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