Srimad Bhagavatam, Volume 3
Srimad Bhagavatam, Volume 3 Srimad Bhagavatam, Volume 3
Srimad Bhagawatam, First Canto, Volume Three the context of other great authorities like Asita, Devala, Narada, Vyasa etc. As such Maharaj Yudhisthir while leaving home for the northern side, he constantly remembered Lord Sri Krishna within himself following the foot prints of his forefather as well as great devotees of all times. Sarvetam anunirjamur bhratarah kritanischayah Kalina adharam mitrena dristwa pristwah praja bhuvi Sarve—all his younger brothers, Tam—him, Anunirjamur—get out from home by following the elder, Bhratarah—brothers, Kritanischavah— decidedly, Kalina—by the age of Kali, Adharma—principle of irreligiosity, Mitrena—by the friend, Dristwa—observing, Spristua—having overtaken, Praja—all citizens, Bhuvi—on the earth. The younger brothers of Maharaj Yudhisthir observed it also that the age of Kali had already ushered in all the world over and the citizens of the kingdom were already affected by the influence of irreligiosity. They, therefore, decidedly followed the foot prints of their elder brother. The younger brothers of Maharaj Yudhisthir were already most obedient followers of the great emperor and they had sufficiently training about the ultimate goal of life. They therefore decidedly followed their eldest brother in the matter of rendering devotional service to Lord Sri Krisnna more than fruitive activities, philosophical speculations or mystic powers. According to the principles of Sanatan Dharma one must retire from family life after half the duration of life is finished and must engage himself in the matter of self realisation. But the question of engaging oneself is not always decided. Some times such retired men are bewildered how to engage oneself for the last days of life. Here is a decision by the authorities like the Pandavas that all of them engaged themselves in the matter of culturing favourably the devotional service of the Lord Sri Krishna the Supreme Personality of Godhead. According to Swami Sridhar, Dharma, Artha, Kama and Moksha or fruitive activities, philosephical speculations or salvation as they are conceived by several persons, are not the ultimate goal of life. They are more or less practised by persons who have no decision for the ultimate goal of life. The ultimate goal of life is already indicated by the Lord Himself in the Bhagwat Geeta (Bg. 18.64) and the Pandavas were intelligent although to follow it without any hesitation. Te sadhukrita sarbartha jnatwa atyantika atmanah Manasa dharayamasur vaikuntha charanambujam. Te—all of them, Sadhukrita—having performed everything worth for a saint, Sarbartha—that which includes everything worthy, Jnatwa—knowing it well, Atyantika—the ultimate, Atmanah—of the living being, Manasa—within the mind, Dharayamasur—sustained, Vaikuntha—the Lord of the spiritual sky, Charanambujam—Lotus feet. They had all performed all the priciples of religiosities and as a result of this, rightly they decided that the lotus feeet of Lord Sri Krishna is the Supreme goal of everytime and therefore they sustained within their mind uniteruptedly. In the Bhagwat Geeta the Lord says (Bg. 7.28) that only those who have had done pious deeds in previous life and thus have become freed from the results of all impious acts can only concentrate upon the Lotus feet of the Supreme Lord Sri Krishna. The Pandavas not only in this life but also in their previous life, they had always performed the supreme pious work and as such they are ever-free from all the reactions of impious work. It is quite reasonable, therefore, that they concentrated their mind unto the lotus feet of the Supreme Lord Sri Krishna According to Sri Viswanath Chaktavarty Dharma, Artha, Kama and Moksha principles are accepted by persons who are not free from the results of impious action. Such persons affected with the contaminations of the above four principles cannot at once accept the lotus feet of the Lord of the spiritual sky. Vaikuntha world is situated far beyond the material sky. The material sky is under the management of Durga Devo or material energy of the Lord but the Vaikuntha world is managed by the Personal energy of the Lord. The cover-jacket of this book is an explanation of the Vaikuntha world and the material world. Tad dhyanot riktaya bhaktya visuddha dhisana pare Tasmin narayana pade ekanta mataye gatim. Avapur durvapam te asadbhir visayatmabhih Vidhuta kalmasa sthanamvirajena atmanaiva hi. Ted—That, Dhyanot—posidve meditation, Riktaya—being freed from, Bhaktya—by devotional attitude, Visuddha—purified, Dhisaana—by intelligence, Pare—unto the transcendence, Tasmin—in that, Narayana—the Perscnality of Godead Sri Krishna, Pade—unto the lotus feet, Ekantamataye—of those who are fixeed up in the Supreme Who is one, Gatim—destination, Avapur—attained, Durvaam—very diffiult to obtain, Te—by them, Asadbbir—by the materialists, Visayatmabhir—absorbed in the matter of material needs, Vidhuta—washed off, Kalmasa—material contaminations, Sthanam—abode, Virajena—withcut any material passion, Atmanaiva—by the self same body, Hi—certainly. 32 They attained the spiritual sky which is dominated by the Supreme Narayana Lord Krishna by pure consciousness due to constant remembrance in devotion. This is attained by them only who are fixed up in one supreme Lord without deviation. Such abode of the Lord Sri Krishna, known as Goloka Vrindaban, is not attainable by persons who are absorbed in material conception of life but the Pandavas being completely washed off from all material contamination attained the place in the very self-same body. According to Srila Jiva Goswami a person freed from the three modes of material qualities namely goodness, passion and ignorance and situated in transcendence can reach the highest perfection of life without any change of the body. Srila Sanatan Coswami also in his Hari-bhakti-vilas says that person whatever he may be, can attain the perfection of a twice-born Brahmin by undergoing the spiritual desciplinary actions under the guidance of a bonafide spiritual master exactly like a chemist who can turn gunmetal into gold by chemical manupulation. It is therefore, the actual guidance that matters in the proceass of becoming a Brahmin even without any change of body or to go back to home Godnead without any change of body. Srila Jiva Goswami remarks that the word 'His' used in this connection positively affirms this truth and there is no doubt about this factual position. The Bhagwat GeetEssaysa also affirms this statement of SrilaJiva Goswami when the Lord says (Bg. 14.26) that any one, who executes the devotional service systematically without any deviation can attain the perfection of Brahman by surpassing the contamination of the three modes of meterial nature and when the Brahmanperfection is still more advanced by the self-same execution of dovotional service, there is no doubt at all that one can attain the Supreme spiritual planet Goloka Vrindaban without any change of body as we have already discussed in the matter of the Lord, returning in His abode without any change of body (page 931) Vidura api paritajya prabhase dehamatmanah Krishna avesena tat chittah pitribhih sakshayam yayou. Vidura—uncle of Maharaj Yudhisthira, Api—also, Paritajya—after quitting the body, Prabhase—in the pilgrimage of Prabhasa, Dehamatmanah—his body, Krishna—the Personality of Godhead, Avesena—being absorbed in that thought, Tat—his, Chittah—thoughts and actions. Pitribhih—alongwith the residents of Pitriloka, Sakshayan—his own abode, Yayou—departed. Vidura, also while he was on pilgrimage, left his body at Pravash; and because he was full in thought of Lord Krishna he was received by the denizens of Pitriloka planet where he returned back in his original post. The difference between the Pandavas and Vidura is that the formers are eternal associates of the Lord Personality of Godhead, whereas Vidura is one of the administrative demigods in charge of the Pitriloka planet as Yamaraja. Every one is afraid of Yamaraja because it is he only who awards punishments to the miscreants of the material world but those who are devotees of the Lord have nothing to fear from him. To the devotees he is a cordial friend but to the non-devotees he is the fear personified. As we have already discussed about Vidura, it is understood that Yam Raja was cursed by Manduk Muni to be degraded as Sudra and therefore Vidura was incarnation of Yamaraj. As eternal servitor of the Lord he displayed his devotinal activities very ardently and lived a life of a high class pious man so much so that a materialistic man like Dhritarastra also got salvation by his instruction. So by his pious activities in devotional service of the Lord he was able to remember always about the lotus feet of the Lord by which he became washed off from all contamination of a Sudra born-life and at the end he was again received by the denizens of pitriloka and posted on his original place. The demigods are also associates of the Lord withouut any personal touch while the direct associates of the Lord are in constant personal touch with Him. The Lord and the personal associates do incarnate in many universes without any stoppage. The Lord remembers them all while the associates forget due to their being very minute parts and parcel of the Lord; they are apt to forget such incidences on account of being infinitesimal. This is corroborated in the Bhagwat Geeta ( Bg. 4.5 ) Droupadi tada ajnaya patinam anapekshatam Vasudeve bhagawati hi ekanta matir apa tam. Droupadi—the wife of the Pandavas, Tada—at that time, Ajnaya—knowing Lord Krishna fully well, Patinam—of the husbands, Anapekshatam—who did not care for her, Vasudeva—unto Lord Vasudeva Krishna, Bhagawati—the Personality of Godhead, Hi—exactly, Ekanta—absolutely, Moti— concentration, Apa—got, Tam—Him the Lord. Droupadi also saw it that her husbands without caring for her were leaving home and she knew well about Lord Vasudeva Krishna the Personality of Godhead; she and Subhadra also became absorbed in thoughts of Krishna and got the same result like their husbands. One has to fly areoplane in the outer space and no body can take care of other planes. Every one has to take care of his own plane and if there is any danger no other plane can help in that condition. Similarly at the end of life when one
has to go back to home, go back to Godhead every one has to take care of himself without any help rendered to other. The help, is however, offered on the ground before flying in the space. Similarly the spiritual master, the father, the mother, the relatives, the husband etc all can render help during the life time how one can cross over the ocean of birth and death, but while crossing the sea one has to take care of himself and utilise the instructions formerly received. Droupadi had five husbands and no body asked Droupadi to come with him or them but Droupadi had to take care of herself without waiting for the great husbands Pandavas. And because she was already trained up she, at once took up to the concentration of the Lotus feet of Lord Vasudeva Krishna the Personality of Goedhead, and the wives also got the same result as their husbands in the same manner that is to say without any change of the body they reached the destination of back to home back to Godhead. Srila Viswnath Chakravarty Thakur suggests that both Droupadi and Subhadra, although her name is not mentioned herein, got the same result. None of them had the neceessity of quitting the body. Yah sraddhaya etad bhagwatprianam Pandoh sutanam iti sampra yanam. Srinoti alam swastayanam pavitram Labdha harou bhaktim upaiti siddhim Yah—anyone, Sraddhaya—with devotion, Etad—this, Bhagwatprianam—of those who are very dear to the Personality of Godhead, Pandoh—of the Pandu, Sutanam—of the sons, Iti—thus, Samprayanam—departure for the ultimate goal, Srinoti—hears, Alam—only, Swastayanam—auspiciousness, Pavitram—perfectly pure, Labdha—by obtaining, Harou—unto the Supreme Lord, Bhaktim—devotional service, Upaiti—gains over, Siddhim— perfection. The statement of the departure of the sons of Pandu for the ultimate goal of life back to home back to Godhead is full of auspiciousness and perfectly pure. Any one who therefore, hears this narration with devotional faith do certainly over gains devotional service of the Lord, the highest perfection of life. Srimad Bhagwatam means narration about the Personality of Godhead and that of the devotees of the Lord like the Pandavas and others. Such narration of the Personality of Gohead and devotees are Absolute in themselves and as such to hear about them with devotional attitude means to associate with the Lord and constant companionship of the Lord by the hearing process of Srimad Bhagwatam helps one to attain the highest perfection of life namely to go back to home back to Godhead without failure. Thus end the Bhaktivedanta Purports of the Fifteenth Chapter First Canto in the matter of The Pandavas Retire Timely. 33 Fifteenth Chapter - The Pandavas Retire Timely
- 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 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: Nirahamkarah—unattached, Samcchin
- 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
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- Page 83: "You are the spiritual master of gr
has to go back to home, go back to Godhead every one has to take care of<br />
himself without any help rendered to other. The help, is however, offered on<br />
the ground before flying in the space. Similarly the spiritual master, the father,<br />
the mother, the relatives, the husband etc all can render help during the life<br />
time how one can cross over the ocean of birth and death, but while crossing<br />
the sea one has to take care of himself and utilise the instructions formerly<br />
received. Droupadi had five husbands and no body asked Droupadi to come<br />
with him or them but Droupadi had to take care of herself without waiting for<br />
the great husbands Pandavas. And because she was already trained up she, at<br />
once took up to the concentration of the Lotus feet of Lord Vasudeva Krishna<br />
the Personality of Goedhead, and the wives also got the same result as their<br />
husbands in the same manner that is to say without any change of the body<br />
they reached the destination of back to home back to Godhead. Srila Viswnath<br />
Chakravarty Thakur suggests that both Droupadi and Subhadra, although her<br />
name is not mentioned herein, got the same result. None of them had the<br />
neceessity of quitting the body.<br />
Yah sraddhaya etad bhagwatprianam<br />
Pandoh sutanam iti sampra yanam.<br />
Srinoti alam swastayanam pavitram<br />
Labdha harou bhaktim upaiti siddhim<br />
Yah—anyone, Sraddhaya—with devotion, Etad—this, Bhagwatprianam—of<br />
those who are very dear to the Personality of Godhead, Pandoh—of the<br />
Pandu, Sutanam—of the sons, Iti—thus, Samprayanam—departure for the<br />
ultimate goal, Srinoti—hears, Alam—only, Swastayanam—auspiciousness,<br />
Pavitram—perfectly pure, Labdha—by obtaining, Harou—unto the Supreme<br />
Lord, Bhaktim—devotional service, Upaiti—gains over, Siddhim—<br />
perfection.<br />
The statement of the departure of the sons of Pandu for the ultimate goal<br />
of life back to home back to Godhead is full of auspiciousness and<br />
perfectly pure. Any one who therefore, hears this narration with<br />
devotional faith do certainly over gains devotional service of the Lord, the<br />
highest perfection of life.<br />
<strong>Srimad</strong> Bhagwatam means narration about the Personality of Godhead and<br />
that of the devotees of the Lord like the Pandavas and others. Such narration<br />
of the Personality of Gohead and devotees are Absolute in themselves and as<br />
such to hear about them with devotional attitude means to associate with the<br />
Lord and constant companionship of the Lord by the hearing process of<br />
<strong>Srimad</strong> Bhagwatam helps one to attain the highest perfection of life namely to<br />
go back to home back to Godhead without failure.<br />
Thus end the Bhaktivedanta Purports of the Fifteenth Chapter First Canto in<br />
the matter of The Pandavas Retire Timely.<br />
33<br />
Fifteenth Chapter - The Pandavas Retire Timely
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