Srimad Bhagavatam, Volume 3

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<strong>Srimad</strong> Bhagawatam, First Canto, <strong>Volume</strong> Three person dreaming and the person awake because actually there is no tiger: but the man forgetful of his awaken life is fearful where as the man who has not forgotten his position is not at all fearful of the socalled tiger. As such the members of Yadudynasty were fully awake in their service plan of the Lord and therefore they were awaken living beings and there was no tiger for them to be afraid of at any time. Even there was a real tiger the Lord was there to protect them by dint of His arms stretcher. Kacchit te anamayam tata bhrasta teja vibhasi me Alabdhamano avajnatah kim va tata chirositah. Kacchit—whether, Te—your, Anamayam—health is alright, Tata—my dear brother, Bhrasta—bereft of, Teja—lusture, Vihbasi—appear, Me—to me, Alabdhamano—without any respect, Avajnatah—neglected, Kim—whether, Va—or, Tata—my dear brother, Chirosito—on account long residence. My brother Arjuna please tell me if you are alright by your health? You appear to me lost of bodily lusture. Whether it is due to your disrespect or negligence by others due to your long stay at Dwarka? From all angles of vision Maharaj enquired from Arjuna about the welfare of Dwarka but he concluded at last that so long the Lord Sri Krishna Himself is there, nothing inauspicious could happen there. But at the same time Arjuna appeared to be bereft of his bodily lusture and thus he enquired about his personal welfare and asked so many vital questions. Kacchit abhihito abhavaih sabdadibhir amangatih Na dattam uktam arthibhya asaya yat pratisrutam Kacchit—whether, Abhihito—addresses by, Abhavaih—unfriendly, Sabdadibhir—by sounds, Amangalaih—inauspiciousness, Na—did not, Dattam—given in charity, Arthibhya—unto one who asked for, Asaya—with hope, Yat—what, Pratisrutam—promised to be paid. Whether somebody has addressed you with unfriendly sounds of inauspiciousness or you could not give in charity to one who asked for it or could not keep up your promise to an expectant receiver? A kshatriya royal order or a rich man is sometimes visited by persons who are in need of money. When they come for asking such donation it is the duty of the possessor of wealth to give in charity in consideration of the person place and time. If a Kshatriya or richman fails to comply with such obligation he must be very sorry for this discrepancy. Similarly one should not fail to keep up his promise of giving in charity. These discrepancies are sometimes causes of despondecy and thus failing person becomes subjected to criticism with unfriendly and inauspicious words which might be also the cause of Arjuna's plight. Kacchit twam brahmanam valam gam roginam striyam Saranopasitam sattwam na atyakshih saranapradah. Kacchit—whether, Twam—yourself, Brahmanam—the brahmins, Valam— the Child, Gam—the cow, Roginam—the deseased, Striyam—the woman, Saranopstitam—having approached for protection, Sattwam—any living being, Na—whether, Atyakshi—not given shelter, Saranapradah—deserving protection. You are always the protector of deserving living beings such as the brahmin, the child, the cow, the woman, the deseased or any other living being deserving to be protected. Could you not give such living beings protection even though approached for shelter? The Brahmin who are always engaged in researching knowledge for the society's welfare work both materially and spiritually deserve the protection of the king in all respects. Similarlly the children of the state, the cow, the deseased person, the woman and the old man specifically require the protection of the state or Kshatriya King. If such deserving living beings do not get protection by the Kshatriya or the royal order or by the state it is certainly shameful for such degraded Kshartya or the state. Maharaj Yudhisther was anxious to know about this discrepancy on the part of Arjuna if such things had actually happened. Kacchit twam na agamah agamyam gamyam va asatkritam striyam Parajito va atha bhavan na uttamai na samayih pathi Kacchit—whether, Twam—yourself, na—not agamah—did contact, Agayam—impeachable, Gamyam—acceptable, Va—either, Asatkritam— improperly treated, Striyam—a woman, Parajito—defeated by, Va—either, Atha—after all, Bhavan—your goodself na—not, Uttamai—by superior power, Na—neither, Samayi—by equals, Pathi—on the road. "lf you have had contacted any woman of impeachable character or have you not properly have treated a woman deserving contact? Or have you not had been defeated on the way by some one who is either inferior than you or equal with you?" It appears from this verse that during the time of the Pandavas free contact of man and woman was allowed on certain conditions only. The higher castes men namely the Brahmins, Kshatriyas could accept a woman of the Vaishyas and the Sudras community but a man from the lower castes could not contact 20 a woman of the higher caste. Even a Kshatriya could not contact a woman of the Brahmin caste. The wife of a Brahmin is considered one of the seven mothers namely own mother, wife of the spiritual master or teacher, the wife a Brahmin, the wife of the king, the cow, the nurse and earth. Such contact of man and woman was known Uttam and Adhama. Contact of the Brahmin with a Kshatriya woman is Uttama but the contact of a Kshatriya with the woman of a Brahmin is Adhama and therefore condemned. A woman approaching a man for contact should never be refused but at the same time the discretion as above mentioned may also be considered. Bhima was approached by one woman Hirimbi from the community of lower than the Sudras and Yayati refused to marry the Daughter of Sukracharya because of his becoming a Brahmin. Vyasdeva a Brahmin was called to beget Pandu and Dhritaastra. Sayavati belonged to the family of fisherman but Parasara a great Brahmin begot in her Vyasadeva. So there are so many examples of such contacts of woman but in all cases the contacts were not abominable neither the result of such contacts were bad. Free love or contact of man and woman is natural but that also must be carried out under regulated principles so that social consecration may not be disturbed neither unwanted worthlese population may be increased for unrest of the world. It is abominable for a Kshatriya to be defeated by one who is inferior in strength or equal in strength. If one is defeated at all he may be defeated by some superior power. Arjuna was defeated by Bhismadeva and Lord Krishna saved him from the danger. This was not insult for Arjuna because Bhismadeva was far superior than Arjuna in all respects namely age, respect and strength. But Karna was equal with Arjuna and therefore Arjuna was in crisis in fighting with Karnna. It was felt by Arjuna and therefore Karna was killed even by crooked means. Such are the engagements of the Kshatriyas and Maharaj Yudhisthir enquired from his brother if anything undesirable have had happened on the way back to home from Dwarka. Api swit parya bhunkthas twam Sambhojyan briddha valakan. Jugupsitam karma kimchit Kritavan na yad akshamam. Apiswit—if it were so that, Parya—by leaving aside, Bhunkthas—have dined, Twam—yourself, Sambhojyan—deserving to dine together, Briddha—the oldmen, Valakan—boys, Jugupsitam—abominable, Karma—action, Kimchit—Something, Kritavan—you must have had done, Na—not, Yad— that which, Akshyamam—unpardonable. Is it not so that you had had not taken care of old men and boys who deserve to dine with you together but you had left them and taken your meals alone ? If you had had not committed such unpardonable mistakes which are considered to be abominable actions. It is the duty of householder to feed first of all the children and old members of the family, the Brahmins and the invalids. Besides that an ideal householder is required to call for any unknown hungry man to come and dine before he himself goes to take his meals. He is required to call for such hungry man thrice on the road. Any mistake in such prescribed duty of householder specially in the matter of the oldmen and children is unpardonble. Kacchit presthatame natha hridayena atmabandhuna Sunya asmi rahito nityam manyase te anyatha na ruk. Kacchit—whether, Presthatame—unto the most dear one, Natha—my brother Arjuna, Hridayena—most intimate, Atmabandhuna—own friend Lord Krishna, Sunya—void, Asmi—I am, Rahito—having lost, Nityam—for all the time, Manyase—you think, Te—your, Anyatha—otherwise, Na—never, Ruk—distress of the mind. Is it not so that you are feeling yourself void for all the time being devoid of your most intimate freind Lord Krishna whom you might have lost oh my brother Arjuna? I do not find any other reason for your becoming so much dejected. All the inquisitiveness of Maharaj Yudhisthira about the world situattion were already conjectured by Maharaj Yudhisthira on the basis of Lord Krishna's disapearance from the vision of the world and this was now disclosed by him on account of acute dejection of Arjuna which could not have been possible without such untoward situation. So even though he was doubtful about it, he was obliged to enquire frankly about it form Arjuna on the basis of Sri Narada's indication. Thus end the Bhaktivedanta Purports of the First Canto Fourteenth Chapter in the matter of Disappearance of Lord Krishna.
FIFTEENTH CHAPTER The Pandavas Retire Timely Suta uvacha: Evam krishnasakhah krishna bhratra rajna avikalpitah Nana sankaspadam rupam Krishna vislesha karshitah. Evam—thus, Krishnasakhah—the celebrated friend of Krishna, Krishna— Arjuna, Bhratra—by his elder brother, Rajna—the King Yudhisthir, Ankalpitah—speculated, Nana—various, Sankaspadam—based on many doubts, Rupam—forms, Krishna—lord Sri Krishna, Vishlesa—feelings of separation, Karshitah—became too much berieved. Arjuna the celebrated friend of Lord Krishna became too much agrieved on account of a strong feeling of separation from Krishna over and above his elderbrother's various doubtful speculations Being too much agrieved both wise Arjuna practically became choked up and therefore it was not possible for him to reply properly to the various forms of speculative enquries of Maharaj Yudhisthira. Sokena Susyadvadana hritsaroja hata prabhah Vibhum tameva anusmaran na asknot pratibhasitum Sokena—on account of berievement, Susyadvadana—drying up the mouth, Hritsaroja—lotus like heart, Hata—lost, Prabhah—lusture of the body, Vibhum—the Supreme, Tam—unto Lord Krishna, Eva—certainly, Anusmaran—thinking within, Na—could not, Asaknot—be able, Pratibhasitum—properly replying. Due to berievement Arjun's mouth and the lotuslike heart had already become dried up and therefore he had lost all lusture of his body. Now remembering the Supreme Lord within himself, he could hardly utter any word for replying. Krichhena samstabhya suchah panina amrijya netrayoh Parokshena samunnaddha pranayotkanthya katarah. Krichhena—with great difficulty, Samstabhya—by checking the force, Suchah—of berievement, Panina—by hands, Amrijya—smearing, Netrayoh—the eyes, Parokshena—due to out of sight, Samunnaddha— increasingly, Pranayotkanthya—eagerly thinking of the affection, Katarah— distressed. With great difficulty he checked up his berievement smeared over the eyes full with tears and became too much distessed on account of Lord Krishna's being out of sight and increasingly feeling the affection for Him. Sakhyam maitrim souhridam cha sarthyadisu samsmaran Nripam agrjam iti aha baspa gadgadaya gira. Sakhyam—wellwishing, Maitrim—benefaction, Souhridam—intimately related, Cha—also, Sarathyadisu—in the matter of becoming the Chariotdriver, Samsmaran—remembering all these, Nripam—unto the King, Agrajam—the eldest brother, Iti—thus, Aha—said, Baspa—heavily breathing, Gagadaya—overwhelmingly, Gira—by speeches. Remembering about Lord Krishna about His well wishes, benefaction intimate family relations as also about His chariot driving etc he was breathing very heavily and overwhelmingly began to speak. The Supreme Living Being is perfect in all relation with His pure devotee. Sri Arjuna is one of the typical pure devotees of the Lord reciprocating in the fraternal mellow and the Lord's dealings with Arjuna was the display of friendship of the highest perfect order. He was not only a well wisher of Arjuna but also He was actually benefactor and to make it still more perfect the Lord tied him in more family relation by arrangement of Subhadra's marriage with him. And above all the Lord agreed to become a chariot Driver of Arjuna in order to protect His friend from warfare risks and the Lord became actually happy when He established the Pandavas to rule over the world. Arjuna remembered all these one after another and thus he became overwhelmed with all such thoughts. Arjuna Uvacha: Vanchito' ham maharaja harina bandhurupina Yena me' pahritam tejo deva vismapanam mahat. Arjuna uvacha—Arjuna said, Vanchita—left by Him, Aham—myself, Maharaja—Oh the king, Harina—by the Personality of Godhead, Bandhurupina—as if an intimate friend, Yena—by whom Apahritam—I have been taken off, Tejo—power, Deva—the demigods, Vismapanam— astonishing, Mahat—astounding. Oh the King ! The Supreme Personality of Godhead Hari Who treated with me exactly like an intimate friend has left me alone and thus my astounding power, which were astonishing to the demigods also, is no more with me. In the Bhagwat Geeta (Bg. 10.41) the Lord says, "Any one specifically powerful and opulent by wealth, strength, beauty, knowledge and all that is materially desirable,—is to be considered as a product of an insignificant 21 portion of the complete whole (Lord Sri Krishna) of My Energy" No body therefore can be independantly powerful of any measure without being endowed by the Lord. When the Lord descends on the earth along with His eternal ever liberated associates, He does not only display the Divine energy possessed by Himself but also He empowers His associate devotees with the required energy for executing His mission of incarnation. This fact is also stated in the Bhagwat Geeta fourth chapter [Bg. 4] that the Lord and His eternal associates descend on the earth more than many times but the Lord remembers all such different role of incarnations while the associates by His Supreme will do forget them. Simiarly the Lord takes away with Him all His associates when He disappears from the earth. The power and energy which was bestowed upon Arjuna were required for fulfilment of the mission of the Lord but when His misssion was fulfilled the emergency powers were withdrawn from Arjuna because such astounding powers of Arjuna which were astonishing even to the denizens of the heaven, were no longer required and they were now meant for going back to home back to Godhead. If endowment of powers and withdrawal of powers by the Lord are possible even for a great devotee like Arjuna or even the demigods in heaven then what to speak of the ordinary living beings who are compared like the fig with such great souls. The lesson is therefore that no body should be puffed up for his borrowed powers from the Lord and the sane man should rather feel obliged to the Lord for such benefaction and must utilise such power for the service of the Lord. Such power can be withdrawn at any time by the Lord and the best use of such power and opulence is to engage them in the service of the Lord. Yasya kshana viyogena loko hi apriyadarshanah Ukthena rahita hi esha mritakah prochyate yatha. Yasya—whose, kshana—a moment, Viyogena—by separation, Loko—all the universe, Hi—certainly, Apriyadarshanah—everything appears unfavourable, Ukthena—by life, Rahita—being devoid of. Hi—certainly, Esha—all these bodies, Mritakah—dead bodies, Prochyate—are designated, Yatha—as it were. (I am just left away by Him) Whose separation by a moment would render all the universes certainly as unfavourable void as it were these bodies would be called corpses only when the living force is away from them. Factually for a living being there is no one dearer than the Lord. The Lord expands Himself by innumerable parts and parcels as Samsa and Bibhinansa. Paramatma is the Samsa Part of the Lord whereas the Bibhinansa parts are the living beings. As the living being is the important factor in the material body or without the living being material body has no value similarly without Paramatma the living being has no statusqua. Similarly—Brahman or Paramatman has no locus standi without the Supreme Lord Sri Krishna. These things are thoroughly explained in the Bhagwat Geeta (Bg. 15.18) They are all interlinked with one another or interdependant factors, as such at the ultimate issue the Lord is the Summum Bonum and therefore the vital principle of everything. Yat samsrayad drupadageham upagatanam Rajnam swayamvaramukhe smaradurmadenam. Tejo hritam khalu mayabhihatascha matsyah Sajjikritena dhanusadhigatacha Krishna Yat—by whose merciful, Samsrayd—by strength, Drupadageham—in the palace of King Drupada, Upagatanam—all those assembled, Rajnam—the king, Savambaramukhe—on the occasion of selection of bridegroom, Smaradurmadhanam—all compact in lusty thought, Tejo—power, Hritam— vanquished, Khalu—as it were, Maya—by me, Abhihastas—pierced, Cha— also, Matsya—the fish target, Sajjikritena—by equipping the bow, Danusha— by that bow also, Adhigata—gained, Cha—also, Krishna—Droupadi. By his merciful strenth only I was able to vanquish the power of all the compact in lusty thought princes assembled at the palace of King Drupada on the occasion of selecting bridegroom and by equipping my bow and arrow I could pierce the fish target and thereby gained the hand of Droupadi. Droupadi was the most beautiful daughter of King Drupad and when she was young girl almost all the princely order desired to achieve her hand. But Drupad Maharaj decided to hand over his daughter to Arjuna only and therefore contrived a peculiar way of target of fish which was hanging on the inner roof of the house under the protection of a wheel. The condition was that out of the princely order one must be able to pierce the target of fish eyes through the wheel of protection and no body would be allowed to look into the target by head upward. On the ground there was a water pot in which the target and wheel reflected and one had to fix up his aim towards the target by looking over the trembling water in the pot. Maharaj Drupad knew it well that only Arjuna or alternately Karna could successfully carry out the plan. But still he wanted to hand over his daughter to Arjuna. And in the assembly of the princely order when Dhristadumnya the brother of Droupadi introduced all the princes to his grown up sister there was Karna also present in the game. But Droupadi tactfully avoided Karna as the rival of Arjuna and she expressed
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 and 24: FOURTEENTH CHAPTER Disappearance of
Page 25 and 26: These are some of the earthly bad o
Page 27: in the form of the Proprietor, Mast
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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Srimad Bhagavatam, Volume 3

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