Srimad Bhagavatam, Volume 3

Srimad Bhagawatam, First Canto, Volume Three
acceptance of service. But in this age they will not only accept service but
they will do so even it is of the meanest quality. These are some of the
symptoms of the Kali age. And they are harmful to the general welfare of the
human society.
Kim kashatra bandhun kalina upasristah
Rastrani va tair avaropitani
Itas tato vasanapana vasah
Snana vyavaonnmukha jivaolkan.
Kim—whether, Kshatarabandhun—the unworthy administrators,Kalina—by
the influence of the age of Kali, Upasristah—bewildered Rastrani—state
affairs, Va—or, Tair—by them, Avarapitani—put into disorder, Itas—here,
Tatas—there, Va—or, Asana—accepting foodstuff, Pana—drink, Vasa—
residence, Snana—bath, Vyavayo—sexual intercourse, Unnvmukha—
lnclined, Jivalokam—human society.
The so called administrators are now bewildered by the influence of this
age of Kali and thus they have put into disorders all state affairs.
Whether you are lamenting such disorderly things ? The people in
general now do not follow the rules and regulations for eating, sleeping,
drinking, mating etc and now they are inclined to do such things any
where and every where. If you are unhapay for this ?
There are, some necessities of life on par with the lower animals and they are
eating sleeping fearing and mating. These bodily demands are equally good
both for the human being and the animals. But the human being has to fulfil
such desires not like animals but like a human being. A dog can mate with a
bitch before the public eyes without hesitation but if a human being does so
the act will be considered as public nuisance and the person doing so will be
criminally prosecuted. Therefore for the human being there are some rules and
regulations even for fulfilling common demands. When the human society
will avoid such rules and regulations it will be so done bewildered by the
influence of the age of Kali. In this age the people are indulging in such
neccessities of life without following the rules and regulations and this
deterioration of social aud moral rules is certainly lamentable on account of
the harm ful effects of such beastly behaviour. In this age the fathers and the
guardians are not happy with the behaviour of their wards but they must know
that so many innocent children are victims of bad association awarded by the
influence of this age of Kali. We know it from Srimad Bhagwatam that
Ajamil an innocent son of a Brahmin was passing the road and he saw a Sudra
pair sexually embraced. This attracted the boy, and later on the boy became a
victim of all debaucheries in the later days of his life. From a pure Brahmin he
fell down to the position of a wretched urchin and it was all due to the bad
association. There was one victim like Ajamil in those days gone by but in
this age of Kali the poor innocent body and students are daily victims of the
cinema shows which attract men only for the matter of sex induldence. The so
called administrators are all untrained in the affairs of a Kashatriya. The
Kastriyas are meant for administration as the Brahmins are meant for
knowledge and guidance. The word kshatriyabandhu means the so called
administrators or persons promoted to the post of the administrator without
prpper training by culture and tradition Now a days they are promoted to such
exhalted posts by the votes of people who are themselves fallen in the rules
and regulations of life. How they can select a proper man who are themselves
fallen in the standard of life. Therefore, by the influence of the age of Kali
everywhere politically, socially or religiously everything is topsyturvied and
therefore for the sane man they are all regretable factors looking forward to
the general welfare of the human society.
Yad va amba te bhuri bharavatara
Krita avatarasya harer dharitri
Antahritasya smarati visrista
Karmani nirvan vilambitani.
Yad—that, Va—may be, Amba—oh mother, Te—your, Bhuri—heavy,
Bhara—Load, Vatara—decreasing the load, Krita—done, Avatarasya—one
who incarnated, Harer—of Lord Sri K rishna Dharitri—oh the earth,
Antarhritasya—of him who is now out of sight, Smarati—while thinking of,
Visrista—all that were performed, Karmani—activities, Nirvan—salvation,
Vilambitani—that which entails.
Oh mother earth, the Supreme Personailty of Godhead Hari incarnated
Himself as Lord Sri Krishna just to unload your heavy burden whatever
He has had done here they are all transcendental activities cementing the
path of liberation. You are now bereft ofd His presence and probably you
are thinking of those activites and feeling sorry in their absence.
The activities of the Lord includes liberation but they are more relishable than
the pleasure derived from Nirvana or liberation. According to Srila Jiva
Goswami and Viswnath Chakravarty Thakur the world used here is
Nirvanabidambitani that which minimses the value of liberation. To attain
nivana or liberation one has to undergo severe type of Tapasya austerities but
the Lord is so merciful that He incarnates to diminish the overburden of the
earth and simply by remembering such activities one can defy the pleasure
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derived from Nirvana and reaches the transcendental abode of the Lord to
associate with Him eternally engaged in His blissful loving service.
Idan mama achaksba tava adhimulam
Vasundhare yena vikarsitasi.
Kalena vate valina valiyasa
Surarchtiam king hritam amba sonbhagam.
Idam—this, Mama—unto me, Achaksha—Kindly inform, Taba—your,
Adhimulam—the root cause of your tribulations, Vasundhare—the reservoir
of all riches, Yena—dy which, Vikarsitasi— reduced to much weakness,
Kalena— by the influence of time, Va—or, Te—your, Valina—very
powerful, Valiyasa—more powerful, Surarchitam—adored by the demigods,
Kim—whether, Hritam—taken away, Amba—mother, Soubhagam—fortune.
Mother, you are the reservoir of all riches, you may inform me about the
root cause of your tribulations by which you have been reduced to so
much weakness. I think that the powerful influence of time, which
conquer over the most powerful, might have forci bly taken away all your
fortune which was adored even by the demigods.
By the Grace of the Lord each and every planet is created fully equipped. So
this earth is not only fully equipped with all the riches for the maintenance of
the inhabitants but also when the Lord descndes by His incarnation on the
earth the whole atmosphere becomes so much enriched with all kinds of
opulences that even the denizens of heaven worship it with all attention. But
by the will of the Lord the whole thing can at once be changed into a different
condition. He can do and undo a thing at His sweet will and as such no body
should consider himself as self-sufflcient or independant of the Lord.
Sri Dharani uvacha :
Bhavan hi veda tatsarvamyet mam dharma anuprichhasi
Chaturbhir vartase yena padair loka sukhabahai.
Sri Dharaniuvacha—Mother earth replied, Bhavan—your goodself, Hi—
certainly, Veda—know, Tatsarva—all that you have enquired from me, Yat—
that Mam—from me, Dharma—Oh the Personality of religious principle,
Anuprichhasi—You have enquired one after another, Chaturbhir—by four,
Vartase—do you exist, Yena—by which, Padair—by the legs, Loka—in each
and every planet, Sukhabahai—increasing the happiness.
The earthly deity in the form of a cow thus replied to the Personality of
religious principles in the from of a bull, "Oh Dharma whatever you have
enquired from me they are all known to you and yet I shall try to reply all
those. You too also maintaned your four legs and increased the happiness
of all over the universe by the mercy of the Lord"
The principles of religions are laid down by the Lord Himself, and the
executor of such laws is the Dharamraj or Yamraj. Such principles do work on
fully in the age of Satya Yuga, in the Treta Yuga and they are reduced by a
fraction of one-fourth, in the Dwapara they are reduced to one half and in the
Kali Yuga they are reduced to one fourth gradually dininishing to the zero
point; and then devastation takes place. Happiness of the world depends
proportionately on the maintenance of the religious principles individually or
collectively. The best part of valour is to maintain the principles inspite of all
kinds of odds and thus be happy during the span of life ultimately returning
back to home back to Godhead.
Satyam spucham daya kshantis tyagah santosha arjavam
Samo damas tapah samyam titiksha uparatim srutam
Jnanam virakti aischaryam souryam tejo valams smritih
Swatantram kousalam kantir dhairyam ardavam eva cha.
Pragalbhyam prasrayah seelam saha ejah valam dhagah
Gambhiryam sthairyam astikyam kirtimano anahamkritih.
Yete cha anye cha bhagawan nitya yatra mahagunah
Prathya mahatwam ichhatbhir na viyanti sma karhichit.
Tena ham gunapatrena sri nivasena sampratam
Sochami rahitam lokam papmana kalina ikshitam.
Satyam—truthfulness, Soucham—cleanliness, Daya—not to tolerate other's
unhappiness. Kshanti—To control oneself even there is cause of anger,
Tyagah—Magnanimity, Santosha—self-satisfaction, Arjavam—straight
forwardness, Samo-fixed up by the mind, Damas—firmness of the sense
organs, Tapah—true to one's responsibility, Samyam—indiscrimination of
friend and foe, Titiksha—tolerate offence by others, Uparatim—indifferent to
loss and gain, Srutam—following scriptural injunctions, Jnanam—knowledge
(self realisation), Virakti—unattached to sense enjoyment, Aischaryam—
leadership, Souryam—chivalry, Tejo—influence, Valam—to render possible
what is impossible, Smritih—to find out proper duty, Swatantram— not to
depend on other, Kousalam—dexterity in all activities. Kantir—beauty,
Dhairyam—undisturbed, Ardavam—soft or kindhearted, Eva—thus, Cha—
also, Pragalbhyam—ingenuity, Prasrayah—gentility, Seelam—mannerly,
Saha—determination, Ojah—perfect krowledge, Valam—proper execution,
Bhagah—object of enjoyment, Gambhiryam—ever joyful, Sthairyam—
immovable, Astikyam—faithfulness, Kritir—fame, Manah—worshipable,