Srimad Bhagavatam, Volume 3

Srimad Bhagawatam, First Canto, Volume Three
cannot tolerate disrespect for the most important man the Brahmin. Human
civilization means to advance the cause of Brahminical culture and to
maintain it, protection of cow is essential. There is a miracle in the milk as it
contains all the necessary vitamines for sustaining the human physiological
conditions for higher achievements. Brahminical culture can only be advanced
when man is educated to develop the quality of goodness and for this there is
prime necessity of foodstuff prepared with milk, fruits and grains. Maharaj
Parikshit was astonished to see that a black Sudra dressed himself like a ruler
but was attempting to insult the cow the most important animal in the human
society.
The age of Kali means mismanagement and quarrel. And the root cause of
all mismanagement and quarrel is that worthless men qualified with the
modes of lower class of men, without any higher ambition of life becomes on
the helm of the state management to represent falsely the ruler. Such lower
class of man on the post of a king is sure to hurt first the cow and the
Brahminical culture and thereby to push the whole society towards hell.
Maharaj Parikshit, trained up as he was, got scent of this root cause of all
quarrel in the world and thus he wanted to stop it in the very beginning of the
affairs.
Sounaka uvacha:—
Kasya hetor nijagraha kalim digvijaye nripah
Nrideha chinhadhrik sudraka asou gam yah padahanat
Tat katthatam mahabhaga yadi krishna kathasrayam.
Sounakauvacha—Sounka Rishi said, Kasya—for what, Hetor—reason,
Nijagraha—sufficiently punished, Kalim—the master of the age of Kali,
Digvijaye—during the time of his world tour, Nripah— the king, Nrideha—
royal person, Chinhadhrik—decorated like, Sudraka—lowest of the Sudra,
Asou—he, Gam—cow, Yah—one who, Padahanta—struck by the leg, Tat—
all that, Katthatam—please describe, Mahabhaga—Oh the great fortunate,
Yadi—if however, Krishna—about Krishna, Kathasrayam—related with his
topics.
Sounaka Rishi enquired, "Why did Maharaj Parikshit simply punished
him although he was the lowest of the Sudra because he dressed himself
like a king and at the same time struck a cow by the leg ?" and said "
please describe all those incidences if they are related with the topics of
Lord Krishna.
Sounakadi rishis were astonished to hear that the pious king Maharaj Parikshit
simply punished the culprit suffciently and not killed him. This suggests that a
pious king like Maharaj Parikshit should have at once killed an offender who
wanted to cheat the public being dressed like a king and at the same time dare
to insult the purest of the animal like a cow ! The Rishis of those days,
however could not even imagine that in the advanced days of the age of Kali
lowest of the Sudras shall be elected as admistrators and open organised
slaughter houses for killing the cow (?) Any way although such topics, as to
hear about a Sudraka who was cheat and insulter of a cow, were not very
much nteresting for the great rishis still they wanted to hear about it if the
event had any connection with the topics of Lord Krishna. They were simply
interested in the topics of Lord Krishna and any thing that is dovetailed with
the narration of Krishna was worth hearing for them. There are many topics in
the Bhagwatam about sociology, politics, economy, cultural affairs etc but all
of them are in relation with Krishna and there fore all of them are worth
hearing. Krishna is the purifying in gredient in all matters never mind what it
is. In the mundane world everything is impure on account of its being product
of three mundane qualities. The purifyfng process is, however Krishna.
Athaba asya padambhoja makarandaliham satam
Kimanyaih asada alapair ayuso yad asadbyam.
Athaba—otherwise, Asya—of Him (Lord Krishna's) Padambhoja—lotus feet,
Makaaradaliham—of the those who lick up the honey out of such lotus
flower, Satam—of those who are to exist eternally. Kimanyair—what is the
use of anything else, Asad—illusory, Alapair—topics, Ayuso—of the
duration of life, Yad—that which is, Asadbyam—unnecessary waste of life.
Alternatively if they are related with the devotess of the Lord who are
accustomed to lick up the honey available from the lotus feet of the Lord;
otherwise what is the use of such topics which are simply meant for waste
of the duration of valuable life.
Lord Krishna and His devotees both are on the trancendental plane therefore,
the quality of the topics of Lord Krishna or that of his pure devotess are
equally good. The battle of Kuruksnetra is full of politics and diplomacy but
because the topics are related with Lord Krishna therefore the Bhagwat Geeta
is adored all over the world. There is no need of eradicating politics
economics sociology etc which are mundane to the mundaners but to a pure
devotee who is actually related with the Lord, such mundane things are
transcendental if dovetailed with the Lord or with his pure devotee. We have
so far heard and talked about the activities of the Pandavas and we are dealing
with the topics of Maharaj Parikshit but because all such topics are related
with the Lord Sri Krishna they are all transcendental talks and pure devotees
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have every interest in hearing them. We have already discussed this matter in
connection with the prayers of Bhismadeva.
Our duration of life is not very long and there is no certainty when we shall
be ordered to leave everything for the next stage. As such it is our duty to see
that not a moment even of our life is wasted in topic which are not related
with Lord Krishna. Any topics however pleasant is not worth hearing if such
topic is devoid of the relation of Krishna.
Explanation of the lotus feet of Lord Krishna is that the spiritual planet
Goloka Vrindaban, eternal abode of Lord Krishna, is shaped like a the whorl
of a lotus flower, Even when the Lord descends on any one of the mundane
planes, He does so by manifesting His own abode as it is. As such His feet
remain always on the same big whorl of lotus flower and His feet are also as
beautiful as the lotus flower.
A living being is eternal by constitution. He is so to say in the whirlpool of
birth and death on account of his contact with material energy. Freed from
such material energy a living entity is liberated and is eligible for returning
back to home back to Godhead. Those who want to live for ever without any
change of material body, may not waste valuable time of life in any other
topices except in those relating to Lord Krishna and His devotees.
Kshudra ayusam nrinam anga martanam amritam ichhatam
Iha upahrito bhagwan mrityu samitra karmani.
Kshudra—Very small, Ayusaam—of the duration of life, Nrinam—of the
human being, Anga—Oh suta Goswami Martanam—of those who are sure to
meet death, Amritam—eternal life, Ichhatam—of those who desire for it,
Iha—Hereein, Upahrito—called for being present, Bhagawan—representing
the Lord, Mrityu—Controller of death Yamraj, Samitra—Supressing,
Karma—performances.
Oh Suta Goswami, there are persons amongst the human being who
desire freedom from death and get eternal life instead of short duration
of life and to save them from such slaughtering process the controller of
death Yama Raja is also called herein.
The living entity as it develops from lower animal life to higher human beings
and gradually to higher intelligence, becomes anxious to get rid from the
clutches of death. Modern scientists try to avoid death by physio-chemical
advancement of knowledge but alas the controller of death Yamaraj is so cruel
that he does not spare even the very life of the scientist himself. The scientist
who puts forward the theory of stopping death by advancement of scientific
knowledge, becomes himself a victim of death when he is called by the
Yamaraja. What to speak of stopping death no body can even enhance the
short period of life even by a fraction of moment. The only hope of
suspending the cruel slaughtering process of Yamaraj is to call him for being
in the matter of hearing and chanting the holy Name of the Lord. Yamaraj is a
great devotee of the Lord and he likes to be invited by the pure devotees who
are constantly engaged in devotional service of the Lord. Thus the great sages
headed by Sounaka and others invited Yamaraja to attend the sacrifice
performed at Naimisaranya and it was good for those who did not want to die.
Na kaschit mriyate tavat yavat asta iha antakah
Etad artham hi bhagwan ahutam paramarsibhih
Aho nriloke piyeta harilila amritam vachah.
Na—no, Kaschit—any body, Mriyate—will die, Tavat—so. long, Yavat—as
long as, Asta—is present, Iha—herein, Antakah—one who causes end of life,
Etad—this, Artham—reason, Hi—certainly, Bhagawan—the representative of
the Lord, Ahutam—invited Paramarsibhih—by the great sages, Aho—alas,
Nriloke—in the human society, Piyeta—let them drink, Harilila—
transcendental pastimes of the Lord, Amritam—nectarine for eternal life,
Vachah—narrations.
So long the Yamaraj who causes the end of every one's life, is present
here no body shall meet with his death. The great sages had invited the
controller of death Yamaraj, who is representative of the Lord, and living
beings who are under the grip of him, may take advantage of hearing the
deathless nectarine in the form of narration of the transcendental
pastimes of the Lord.
Every human being, unless he is not on par with the animal or even the animal
also does not like to meet death but he does not know how to get rid of the
surest possible death. The surest remedy for avoiding death is to get oneself
accustomed to hearing the nectarine of the pastimes of the Lord as they are
systematically narrated in the text of Srimad Bhagwatam. It is advised herein,
therefore, that any human being who desires freedom from death may take to
this course of life as practically recommended by the rishis headed by
Sounaka etc.
Mandasya manda prajnasya vaya manda ayuscha vai
Nidraya hrigate naktam diva cha byartha karmabhih.
Mandasya—of the lazy, Manda—paltry, Pradnaty—of intelligence, Vayo—
age, hfanda—short, Aywhah—of duration of life, Vai—exactly, Nitlrva—by
sleeping, Hriyate passes away, SAfaktam—night, dwa—day time, Cha—also,
Byartha—for nothing, tannabhih—by activities.