Srimad Bhagavatam, Volume 3

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Srimad Bhagawatam, First Canto, Volume Three Is He going to quit off His earthly pastimes as it was indicated by Devarshi Narada? Is that time already arrived? As we have discussed many times the Supreme Personality of Godhead Lord Sri Krishna has many plenary expansions and each and every one of them although equally powerful each one of them executes different function in the category of the Supreme Lord. In the Bhagwat Geeta we have different statements by the Lord and each of such statements are meant for different plenary portions or portion of the plenary portions. For example Sri Krishna the Lord says in the Bhagwat Geeta as follows: "Oh Arjuna, whenever there is indecipline in the matter of occupational duties of the mankind and corruption rampant all over the world, I do incarnate My self at that time" (Bg. 4.7) "For deliverance of the faithful and for annihilation of the miscreants as also for re-establishing the fundamental principles of occupational dutues I do appear in every age" (Bg. 7.8) "If I do not examplify the modes of normal activities of the mankind by my own activites then all the human kind will be misdirected and by doing so certainly I shall be the cause of unwanted rise of population." (Bg. 3.24). "Acts which are executed by the leaders of society are imitated by ordinary members. Whatever is accepted as the standard of action by the leaders naturally the followers adopt them." (Bg. 3.21) All the above statements of the Lord are meant for different plenary portions of the Lord namely His expansions like Samkarsana, Vasudeva, Pradyumna, Aniruddhya, Narayana, etc. All these expansions are He Himself by different transcendental expansions and still the Lord as Shri Krishna functions in a different sphere of transcendental mellows by exchange of different grades of devotees. And yet Lord Krishna as He is appears once in the day of Brahma ( or after a lapse of 8640000000 crores of solar years) in each and every universe and all His transcendental pastimes are displayed in each and every universe in a routine spool. But in that routine spool the functions of Lord Krishna, Lord Vasudeva etc all are complex problems of understanding for layman. There is no difference between the Lord's self and the Lord's transcendental body and the expansions execute differential activities. When the Lord however appears in His Person as Lord Sri Krishna, His other plenary portions also join in Him by His inconceivable potency called Yogamaya and as such Lord Krishna of Vrindaban is different from the Lord Krishna of Mathura or that of Lord Krishna of Dwarka. The Virata Rupa of Lord Krishna is also different from Him by His inconceivable potency. The Virata Rupa exhibited in the battlefield of Kurukshetra is the material conception of His Form. Therefore when Lord Krishna was apparently killed by the bow and arrow of the hunter it should be understood that the Lord left His so called Material body in the material world. The Lord is Kaivalaya and for Him there is no difference of matter and spirit because everything is created from Him. Therefore His quiting one sort of body or acceptance of another body does not mean it is like the ordinary living being. All such differential activities are simultaneously one and different by His inconceivable potency. When Maharaj Yudhisthira was lamenting by apprehension of His disappearance it was just in pursuance of a custom lamenting the disappearance of a great friend but factually the Lord never quits His transcendental Body as it is misconceived by less intelligent persons. Such less intelligent persons have been condemned by the Lord Himself in the Bhagwat Geeta and they are known as the Mudhas. The commitment of this particular verse that the Lord left His body means that He left again His plenary portions in the respective Dhamas (transcendental abodes) as He left His Virata Rupa in the material world. yasmat nah sampado rajyam darah pranah kulam prajah Asan sapatno vijayo lokas cha yad anugrahat. yasmat—from whom, Nah—our, Sampado—opulence, Rajyam—kingdom, Darah—good wives, Pranah—existence of life, Kulam—dynasty, Prajah— subjects, Asan—have become possible, Saptno—competitors, Vijayo— conquering over, Lokas—future accomodation in higher planets, Cha—and, Yad—by whose, Anugrahat—by the mercy of. From Him only all our opulence in the matter of our kingdom, good wives, existence of life, continuation of progeny, control over the subjects, victory over the competitors and accomodation in higher planets have become possible and they are all due to His causeless mercy upon us. Material prosperity consists of good wife, good home, sufficient land, good children, aristocratic family relations, victory over competitors and by pious work attainment of accomodation in the higher celestial planets for better facilities of material amenities. These facilities are earned not only by one's hard manual labour or by unfair means but by the mercy dispensation of the Supreme Lord. Prosperity earned by one's personal endeavour also depends on the mercy of the Lord. Personal labour must be there besides the Lord's benediction but without Lord's benediction no body is successful simply by personal labour. The modernised man of the Kaliyuga does believe more on personal endeavour and deny the benediction of the Supreme Lord. Even a great Sanyasi of India delivered speeches in Chicago protesting against benediction of the Supreme Lord. But so far Vedic shastras are concerned as 16 we find herein the pages of Srimad Bhagwatam the ultimate sanction for all success rests in the hand of the Supreme Lord. Maharaj Yudhisthir admits this truth in his personal success and it behoves that one should follow the foot prints of a great king and devotee of the Lord in the matter of making life full success. If one could achieve success without the sanction of the Lord then no medical Practitoner would fail to cure a patient. Inspite of most advanced treatment of a suffering patient by the most up to date medical practitioner there is occurance of death and even in the most hopeless case without any medical treatment patient gets cured astonishingly. Therefore the conclusion is that God's sanction is the immediate cause for all happenings good or bad. Any successful man should feel grateful to the Lord for all that he has achieved. Patya utpatan narabyaghra dibyan bhouman sadaihikan Darunan samsate adurat bhayam no buddhi mohanam. Pasya—just see, Utpatatan—disturbances, Narabyaghra—oh the strongman like a tiger, Dibyan—happenings in the sky or by Planetary influence, Bhouman—happenings on the earth, Sadaihikan—happenings of the body and the mind, Duruhan—awfully dangerous, Samsate—indicaing, Adurat—in the near future Bhayam—danger, No—our, Buddhi—intelligence, Mohanam— deluding. Just see oh the strongest man like a tiger, how much miseries of life due to celestial influence, earthly reaction and bodily pains all awaflully dangerous are indicating dangers in the near future by deluding our intelligence. Material advancement of civilization means advancement of the reactions of the threefold miseries due to celestial influence, earthly reactions and bodily or mental pains. By celestial inffuence of the stars there are many calamities like excessive heat, cold, rains or no rains, and the after effects are famine scarcity of foodstuff diseases epidemic and the aggregate result is agony of the body and the mind. Man made material science cannot do anything in the matter of counteracting all these threefold miseries. They are all punishments from the superior energy of Maya under the direction of the Supreme Lord. Therefore our constant touch with the Lord by devotional service can give us relief without being disturbed in the matter of discharging our humanly duties. The Ashuras however do not believe in the existence of God and they make their own plans to counteract all these threefold miseries meeting with failures in every time. The Bhagwat Geeta clearly directs that the reaction of material energy is never to be conquered because of the binding of the three modes. They can simply be overcome by one who surrenders fully in devotion under the lotus feet of the Lord. (Bg. 7.14) Uru akshi bahavo mahyam sphuranti angam punah punah Bepathus cha api hridayae arad dasyanti vipriyam. Uru—thighs, Akshi—eyes, Bhavo—the arms, Mahyam—in me, Sphuanti— quivering, Angam—leftside of the body, Punah punah—again and again, Bepathus—palpitations, Cha—also, Hridaye—in the heart, Arad—due to fearfulness, Dasysanti—indicating, Vipriyas—undesirables. My left part of the body namely the thighs, eyes and the arms all are quivering again and again: there is palpitation of the heart also due to fearfulness and as such they indicate undesirable happenings. The material existence of life is full of undesirables. Things we do not want are forced upon us by some superior energy and one does not see to these undesirables are under the grip of the three modes of material nature. When a man's left side body namely the eyes (by the upper lids) the arms and the thighs all quiver constantly, one must know that something is going to happen which is undesirable. These undesirables are compared with fire in the forest. No body goes in the forest for setting fire in it but by its own interaction of the bamboos fire automatically takes place in the forest creating inconceivable calamities for the liviag being in the forest. Such fire in the forest cannot be extinguished by any humanly efforts by sending fire brigade or similar help for the living beings there. The only means of extinguishing such fire is the mercy of the Lord by sending cloud on the head and pouring water on the forest. Similarly undesirable happenings in the life of the human beings cannot be checked by any number of plans of the human being. Such miseries can be removed only by the mercy of the Lord who sends His bonafide representatives to enlighten the human beings and thus save them from the calamities of undesirable happenings. Siva esa udyantam adityam abhi routi anala anana Mam anga sarameya ayam abhirebhati abhiruvat Siva—jackel, Esa—this, Udyantam—rising, Adityam—unto the sun, Abhi— towards, Routi—crying, Anala—fire, Anana—face, Mam—unto me, Anga— oh Bhima, Sarameya—dog, Ayam—this, Abhirevati—barking, Abhiravat— without any fear. Just see Oh Bhima how the she-jackel crying towards the rising sun vomiting fire in the mouth and how the dog barking towards me fearlessly.
These are some of the earthly bad omen for happening something undesirables in the near future. Sastah kurvanti mam sabyam dakshinam pasavopare Bahans cha purusha byaghra lakshaye rudato mama. Sastah—useful animals like the cow, Kurvanti—is keeping, Mam—me, Sabyam—on the left, Dakshinam—circumbulating, Pasvopare—other lower animals like asses, Bahans—the horses (carrier) Cha—also, Purushabyaghra—oh the tiger amongst the man, Lakshaye—are seen, Rudanta—weeping, Mama—of mine. Oh Bhimsena the tiger among the man now the useful animals are passing me keeping left while the lower animals are circumbulating me. And my horses appear to be weeping by seeing me. Mrityu duta kapota ayam ulukah kampayan manah Pratyulukas cha kuhvanair viswam va sunyamichhyatah. Mrityu—death, Dutah—messenger of, Kapota—pegeon, Ayam—this, Ulukah—owl, Kampayan—trembling, Manah—mind, Pratyalukas—the rivals of owls (crows), Cha—and, Kuhvanair— shrieking scream, Viswam—the cosmos, Va—either, Sunyam—void Ichhatah—wishing. Just see this pegion is like the messenger of Death and the owls and the rival crows by their shrieking screams trembling my heart and it appears that they want to make a void in the whole universe. Dhumra dishah paridhayah kampate bhuh sahadribhih Nirghatscha mahans tat sakam cha stanyitnubhih. Dhumra—smoky, Dishah—all directions, Paridhayah—encirclement, Kampati—throbbing, Bhuh—the earth, Sahadribhih—along with the hills and mountains, Nirghat—bolt from the blue, Cha—also, Mohans—very great, tat—that, Sakam—lightening, Cha—also, Stanyitnubhih—thunderingsound without any cloud. Just see how there are smoky encirclement over the sky and it appears as if the earth is throbbing along with the mountains. Just hear how there is thundering sound without any cloud and bolt from the blue. Vayur bati kharasparsao rajasa visrijans tamah Asrig varsanti jalada bibhatsam iva sarbatah. Vayur—wind, Bati—blowing, Kharasparsa—sharply, Rajasa—by the dust, Misrijans—creating, Tamah—darkness, Asrig—blood, Varsanti—is raining, Jalada—the cloud, Rajasa—by dust Bibhatsam—disastrous, Iva—like, Sarbatah—everywhere. The wind is blowing sharply blasting the dust all over in darkness and the cloud is raining blood like disasters everywhere. Suryam hataprabham pasya grahamardam mitho dibi Sasamkulair bhutagnair jwalite rodasi iba. Suryam—the sun, Hataprabham—declining by the rays, Pasya—just see, Grahamardan—clashes of the stars, Mitho—between one another, Dibi—in the sky, Sasamkulair—being mixed up with, Bhutaganair—by the living entities, Jwalite—being ignified, Rodasi— crying, Iba—as if. Just see how the Sun is declining by the rays and the stars in the sky seem to be engaged in fighting between themselves mixed up with living entities appears to be ignified and crying. Nadyo nadascha kshubhitah saransi cha manansi cha Najwalati agni rajyena kala ayam kim vidhasyati. Nadyo—rivers, Nadascha—and the tributaries, Kshubhitah—all perturbed, Saransi—reservoirs of water, Cha—and, Manansi—the mind, Cha—also, Na—does not, Jwalati—ignites, Agni—fire, Rajyena—by the help of butter, Kala—the time, Ayam—extraordinary it is, Kim—what, Vidhasyati—going to happen. Rivers, tributaries, ponds, reservoirs of water and the mind as well all are perturbed. Butter does not any more ignite fire. What is this extraordinary time and what it is going to happen. Na pivanti stanam vatsa na duhyanti cha matarah Rudanti asrumukha gavo na hrisyanti brisabha braje. Na—does not Pivanti—suck, Stanam—breast, Vatsa—the calf, Na—does not, Duhyanti—allow milking, Cha—also, Matarah— the cow, Rudanti—crying, Asrumukha—with tearing face, Gavo—the cow, Na—does not, Hrisyanti— take pleasure, Brisabha—the bulls, Braje—in the Pasturing ground. The calves do not suck the milk bag of the cow nor the cow does allow milking. They are standing crying with tears on the face and the bulls do not take pleasure in the pasturing ground. Devatani rudanti iva khidyanti hi utchalanti cha Ime janapada gramah pura udyana akara ashramah. Bhrasta sriyah niranandah kim agham darsayanti nah Devatani—the deities in the temples, Rudanti—Seeming to be crying, iva— like that, Khidanti—lamenting, Hi—certainly, Utchalanti—as if going out, 17 Fourteenth Chapter - Disappearance of Lord Krishna Cha—also, Ime—this, Janapada—city, Gramah—villages, Pura—towns, Udyana—gardens, Akara—mines, Ashrama—hermitages etc. Bhrasta— devoid of, Sriyah—beauties, Niranandah—bereft of all happiness, Kim—what sort of, Agham—calamities, Darsayanti—shall manifest, Nah—to us. The deities in the temple are like crying in the temple, lamenting with perspiration, and seemingly moving from the place. All the cities, villages, towns, gardens, mines and hermitages are now devoid of all beauty and bereft of all happiness. Do not know what sort of calamities are awaiting us in these manifestations. Manya etair maha utpatair nunam bhagabatah padaih Ananya purusha sribhir hina bhu hatasoubaga. Manya—you may take it for granted, Etair—by all these, Maha—great, Utpatair—upsurges. Nunam—for want of, Bhagabatah—of the Personality of Godhead, Padaih—the marks on the footpalm, Ananya—extraordinary, Purusha—of the Supreme Personality, Sribhir—by the auspicious signs, Hina—unpossesssed, Bhu—the earth, Hatasoubhaga—without any fortune. I think that all these earthly disturbances preclude some greater loss in the matter of the good fortune of the world. The world was fortunate to have been imprinted with the auspicious marks of the Lotus Feet of the Lord and it indicates that there is no more such opportunities. Iti chintayatas tasya dristwa aristena chetasa Rajnah prati agamat brahman yadupuryah kapidhwjah. Oh the Brahmin Sounaka while Maharaj Yudhisthir was thinking within himself thus by observing the inauspicious signs on the earth at that time, Arjuna came back from the city of the Yadus (Dwarka). Tam padayo nipatitam ayathapurbam aturam Adhovadanam abbindun srijantam nayanabjayah. Tam—him (Arjuna), Padayo—under the feet, Nipatitam—bowing down, Ayathapurbam—unprecedently, Aturam—dejected, Adhovadanam— downward face, Abbindun—drops of water, Srijanatam—creating, Nayanbjayah—from the lotus like eyes. The king saw him unprecedently dejected while bowing down his feet. His face downwards and from lotus like eyes drops of water gliding down. Vilokya udvigna hridayo vichhayam anujam nripah Prichhati sma suhrit madhye samsmaran narada iritam. Vilokya—by seeing, Udvigna—anxious, Hridayo—heart Vichhayam—pale appearance, Arjunam—of the name, Nripah—the king, Prichhati—asked, Sma—in the past, Suhrit—friends, Madhye—amongst, Samsaran— remembering, Narada—Sage Narada, Iritam—indicated by. And by seeing him pale in appearance on account of too much anxieties within the heart, the king asked Arjuna even in the midst of friends remembering the indications of Sage Narada. Yudhisthir Uvacha: Kachit anartapurya nah swajanah sukham asate Madhu bhoja dasarha arha satwata andhaka vrishnayo. Yudhisthira Uvacha—Yudhisthira said, Kachit—whether, Anartapurya—of Dwarka, Nah—our, Swajanah—relatives, Sukham—happily, Asate—are passing days, Madhu—of the name, Bhoja—of the name, Dasarha—of the name, Arha—of the name, Satwata—of the name, Andhaka—of the name, Vrishnaya—of the family of Vrishni. My dear brother, please tel1 me whether our friends and relatives such as Madhu, Bhoja, Dasharha, Arha, Sattata, Andhaka and the members of the Yadu family all passing days well in happiness. Suro matamahah kachchit swastaste batha marisah Matulah sanujah kacchit kusalya anakadundubhih. Suro—the name Surasena, Matamohoh—maternal grandfather, Swati—all good, Aste—passing days, Va—or, Atha—therefore, Marishah—respectful, Matulah—maternal uncles, Sanujah—along with younger brothers, Kacchit— whether, Kusalya—all well, Anakadundubhih—Vasudeva. Is my respectful grand-father Surasena in happy mood ? And my maternal uncle Vasudeva along with his younger brothers all doing well? Sapta swasarastatpatnyo matulanyah sahatmajah Asate sasnusah kshemam devaki pramukhah swayam. Sapta—seven, Swasaras—own sisters, Tatpatnyo—his wives, Matulanyo— maternal aunts, Saha—along with, Atmajah—sons and grandsons, Asate—are all, Sasnusa—along with daughter-in-laws, Kshemam—happiness, Devaki— of the name, Pramukha—headed by, Swayam—personally. His seven wives headed by Devaki personally all are sisters themsevles. Are they all in happiness along with their sons and daughter-in-laws? Kachchit raja ahuka jivati asat putro asya cha anujah Hridikah sasuta akrura jayanta gada saranah.
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 and 16: disturbance in life. One cannot giv
Page 17 and 18: Na--not, Aham--myself, Veda--in kno
Page 19 and 20: man in the quality of goodness can
Page 21 and 22: the Supreme Brahman as living entit
Page 23: FOURTEENTH CHAPTER Disappearance of
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
Page 67 and 68: Ananto—immeasurable, Mahad—grea
Page 69 and 70: When Lord Krishna accompanied by Ar
Page 71 and 72: Oh the brahmins, the Rishi who was
Page 73 and 74: pardoned by the Supreme Lord althou
Page 75 and 76:
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
Page 83:
"You are the spiritual master of gr
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