Srimad Bhagavatam, Volume 3

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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 36 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.
Lazy human being with paltry intelligence and short duration of life passes away the night exactly by sleeping and day time by activities meant for nothing. Less intelligent person does not know the real value of human form of life. The human form of life is a special gift of the mterial nature in course of her enforcing stringent laws of miseries upon the living being. It is a chance for achieving the highest boon of life namely to get out of the entanglement of repeated birth and death and intelligrnt persons only take care of this important gift of life by strenuously endeavouring for getting out of the entanglement. But less intelligent person is lazy enough and is unable to evaluate the prima facie value of the human body. Instead of employing the reserved energy of the human body in the matter of achieving liberation from the material bondage the less intelligent person becomes more interested in the matter of so called economic development and works very hard throughout the life simply for sense enjoyment of this temporary body. Sense enjoyment is also allowed to the lower animals by the law of nature and as such a human being is also destined to a certain standard of sense of enjoyment according to his past or pesent assessment of life. But one should definitely try to understand it that sense enjoyment is not the ultimate goal of human life. Here in it is said that during day time one works 'for nothing' because the aim is nothing but sense enjoyment. We can particularly observe it how the humen being is engaged 'for nothing' in great cities and iudustrial towns. There are so many things manufactured by the human energy but they are all meant for sense enjoyment and nothing for getting out of the material bondage. And after working hard during day time the tired man either sleeps or engages in sex habits at night. That is the programme of matesialistic civilized life for the less intelligent class of person and as such he is designated herein as the lazy, unfortunate with short duration of life. Suta uvacha: Yada parikshit kurujangale vasan Kalim prabistam nijachakravartite. Nisamya vartam anatipriam tatah Sarasanam samyuga soundiradade. Suta uvacha—Suta Goswani said, Yada—When, Parikshit—Maharaj Parikshit, Kurujangale—in the capital of Kuru's empire, Vasan—was residing, Kalim—the symptoms of the age of Kali, Prabstam—entered into, Nijachakravarite—within his jurisdiction, Nisamya—thus hearing, Vartam— news, Anatipriam—not very palatable, Tatah—thereafter, Sarasanam—arrows and bow, Samyuge—having got a chance for, Soundir—marshal activities, Adade—took up. Sri Suta Goswami continued that while Maharaj Parikshit was residing in the capital of the Kuru empire the symptoms of the age of Kali began to infiltrate within the jurisdiction of his state and when he learnt about it he did not take the matter as very much palatable. He, however, having got a chance for fighting prepared himself for military activities and took up his arrows and bow. The state administration of Maharaj Parikshit was so perfect that he was sitting in his capital peacefully. But he got news that the symptoms of the age of Kali has had already infiltrated into the jurisdiction of his state and he did not like the news as palatable. What are the symptoms of the age of Kali ? They are 1. illicit connection with woman, 2. indulgence in meat-eating, 3. encouraging intoxicating habit and 4. taking pleasure in sporting and gambling excursions. The age of Kali literally means the age of quarrel and the above mentioned four symptoms in the human society are the root causes for all kinds of quarrel. Parikshit Maharaj heard it that some of the people of the state have already had taken to those symptoms and he wanted to take immediate steps against such causes of unrest. It means at least up to the regime of Maharaj Parikshit such symptoms of public life was practically unknown and as soon as they were slightly in vogue he wanted to fight out the symptoms forthwith. The news was not palatable for him but it was palatable also because Maharaj Parikshit got a chance for fighting on such occasion. There was no need for fighting with the small states because every one was peacefully under his subordination but the miscreants of the above symptoms gave his fighting spirit a chance for exhibition. A perfect Kshatriya king is always jubilant as soon as he gets chance for fighting as much as a sportsman is encouraged when there is a chance for sporting match. It is no argument that in the age of Kali such symptoms of the social animals were predestined and then why there was preparation for fighting out such symptoms? Such argument is offered by the lazy and unfortunate man. In the rainy season rain is predestined and yet people take precautions to protect themselves from not being moistened by such rain. Similarly in the age of Kali the symptoms as above mentioned are sure to infiltrate in the social life but it is the duty of the state to save the citizens from the association of the agents of the age of Kali. Parikshit Maharaj wanted to punish the miscreants indulging in the above symptoms of Kali and thus save the innocent citizens who were pure in habit by culture of religion and social usages. It is the duty of the king to give such protection and Maharaj Parikshit was perfectly right when he prepared himself to give a fight. Sixteenth Chapter - How Parikshit Received the Age of Kali 37 Swalamkritam shyama turanga yojitam Ratham mrigendra dhwajam asritah purat. Vrito ratha aswa dwipapatti yuktaya Swasenaya digvijayaya nirgatah. Salamkritam—very well decorated, Shyama—black, Turanga—horses, Yojitam—tackled, Ratha—Chariot, Mrigendra—lion, Dhwajam—flagstaffed, Asritah—under the protection, Purat—from the capital, Vrito— surrounded by, Ratha—charioteers, Aswa—cavalry, Dwipapatti—elephants, Yuktaya—thus being equipped, Swasenaya—along with infantry, Digvijayaya—for the purpose of conquering, Nirgatah—went out. Maharaj Parikshit was seated on chariot which was tackled with black horses, flag staffed with the sign of a lion and thus being well decorated he was surrounded by charioteers, cavalry, elephants and infantry soldiers he went out of the capital for conquering all directions. Maharaj Parikshit is distinguished from his grand father Arjuna as he tackled black horses in his chariot instead of white horses of his grand father. He ensigned his flag staff with the mark of a lion than his grand father who ensigned the flag with mark of Hanumanji. A royal procession like that of Maharaj Parikshit surrounded by well decorated chariots, cavalry, elephants, infantry and band is not only pleasing to the eyes but also they were signs of aesthetic sense of a civilization used to be manifested even in the fighting front. Bhadraswam ketumalam cha bharatam chottaran kurun Kimpurusndini varsani vijitya jagrihe valim. Bhadraswam—country of the name, Ketumalam—country of the name, Cha—also, Bharatam—country of the name, Chottaran—northern countries, Kurun—king-dom of the kuru dynasty, Kimpurushadini—country beyond the northern side of Himalaya, Varsani—parts of the earthly planet, Vijitya— conquering, Jagrihe—exacted. Maharaj Parikshit then conquered all parts of the earthly planet of the names Bhadraswa, Ketumala, Bharat, Northern portion of Kurujangal, Kimpurusha etc. and thus exacted tributes from the respective rulers Bhadraswa: It is an island near about the Meru Parvat. And about this island there is a description in the Mahabharatam (Bhisma Parva7.16–18). The description was narrated by Samjaya to Dhritarastra. Maharaj Yudhisthir also conquered this island and thus the province was included within the jurisdiction of his empire. Maharaj Parikshit was formerly declared to be the emperor of all lands ruled by his grand father but still he had to establish his supermacy while he was out of his capital for exacting tributes from such states. Ketumala: This earth planet is divided into seven parts and according to others it is divided into nine parts. This earth is called Jambudwipa and is divided into nine Varsas. Bharat Varsa is one of the abovementioned nine varsas. Such Varsas are known as continents in the modern geographical context. Ketumala is described to be one of the above Varsas. It is said that in this varsa the women as a class are the most beautiful species of fair sex and it was conquered by Arjuna also. Description of this part of the world is available in the Mahabharata (Sabha 28.6) It is said that this part of world is situated on the western side of the Meru Parvat and inhabitants of this province used to live up to ten thousands of year (Bhisma Parva 6.16.31–32) Human being living in this part of the globe are of golden colour and the women resemble the angels of heaven. The inhabitants are free from all kinds of diseases and berievements. Bharatavarsa : This part of the world is also one of the nine Varsas of the Jambudwipa earthly planet. Each planet is also some times called as Dwipa on account of its being an island in the fathomless outer space. Each planet is factually an island in the airy ocean of outer space. Jambudwipa is one of such countless islands in the airy ocean of the outer space. Description of Bharatvarsa is given in the Mahabharata (Bhisma Parva chapters 9 to 10) Uttaran—According to Sridharswami these parts of the world is called Ilavrita Varsa or the Meditarian countries of Europe. The description of the Ilavritavarsa is given in the Mahabarata (Sabha 28.6–7) as follows;— Nagarascha vanamcha va nadischa vimalodakah Purushan deva kalpanscha Narishca priyadarshanah Adristapurvan subhagan sa dadarsa dhananjayah Sadanamcha subhrani Narischa apsasasamnibha Ir is twice mentoned here about the women as all beautiful and some of them equal to the Apsaras as the heavenly women. Therefore the countries mentioned are round about the Me itarian coasts. Kimpurisavarsa. Is stated to be situated beyond the northern side of Darjeeling Dhavala Giri and probably may bethe countries like Nepal Bhutan Tibet and China. These parts of the world was also conquered by Arjuna (Sabha 28.1–2) The Kimpurusas are descendants of the daughter of Daksha When Maharaj Yudhisthir performed horse sacrifice Yajna the inhabitants of these countries were also present to take part in the festival and they paid tributes to the emperor. This part of the world is called Kimpurusavarsa or
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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
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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
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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: SIXTEENTH CHAPTER How Parikshit Rec
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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