Srimad Bhagavatam, Volume 3

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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 40 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,
Anahamkritih—pridelessness, Yete—all these, Anye cha—also others many, Bhagawan—the Personality of Godhead, Nitya-everlastingly, Yatra—where, Mahagunah—great qualities, Prarthya—worth to possess, Mahatwam— greatness, Ichhatam—those who desire so, Na—never, Viyanti—deteriorates, Sma—ever, Karhichit—at any time, Tena—by Him, Aham—myself, Gunapatrena—the reservoir of all qualities, Sri—goddess of fortune, Nivasena—by the resting place, Sampratam—very recently, Sochami—I am thinking of, Rahitam—bereft of, Lokam—planets, Papmana—by the store of all sins, Kalina—by the Kali, Ikshitam—purviewed by. "And in whom, 1. truthfulnees, 2. cleanliness, 3. intolerance of other's unhappiness, 4. the power of controlling anger, 5. self-satisfaction. 6. straightforwardness, 7. Fixity of mind, 8. controlling the sense organs, 9. Responsibility, 10. equality, 11. tolerance, 12. equanimiiy, 13. faithfulness, 14. knowle ge, 15. absenced of sense enjoyment, 16. leadership, 17. chivalry, 18. influence, 19. power of making everthing possible, 20. discharging proper duty, 21. complete independence, 22. dexterity, 23. fullness of all beauty 24. of equipostion, 25. kind heartedness. 26. ingenuity. 27. gentility, 28. Magnanimity, 29. determination, 30. perfection of all knowledge, 31. proper execution, 32. possession of all object of enjoyment, 33. joyfulness, 34. immovablity, 35, fidelity, 36. fame, 37. being worshipable, 38. pridelessness, 39. being the Personality of Godhead, 40. eternity-and many other transcendenal qualities are eternally present never to be separated from Him, that Personality of Godhead the reservoir of all gcodness and beauty, Lord Sri Krishna has now closed his transcendenral pastimes from the face of the earth and in his absence the age of Kali has spread its influence everywhere and I am actually sorry to see this condition of existence. Even it is possible to count the a toms after smashing the earth into powder, still it is not possible to estimate unfathomed transc endental qualities of the Lord. It it said that Lord Anantadeva has tried to expostulate the taanscendental qualities of the Supreme Lord by his numberless tongues and that for numberless years together still it has been impossible to estimate tne factual qualities of the Lord. The above statemcnt of the qualities of the Lord is just to estimate his qualities as far as a human being is able to see in Him. But even it is so the above qualtites can also be divided into many subheading. According to Srila Jiva Goswmi item No. 3. can be subdi vided into 1. protection of the surrendered souls and 2. well wishes for the devotees particularly. In the Bhagwat Geeta we have it from the statement of the Lord that he wants every soul to sur render unto Him only and by doing so he assures every one to give protection from the reactious of all sins. Therefore unsurrendered souls are not devotee of the Lord ard as such there is no particular protection for every one in general. For the devotees He has particularly all good wishes and those who are actually engaged in loving transceendental shrvice of the Lord, He has particular attention for such devotee and always He gives direction to such pure devotees as it may help the devotee in the matter of discharging his respnosibility on the path of back to home, back to Godhead. By his quality (10) the Lord is equally kind to every one as much as the sun is equal in distributing its rays over every one equally but still there are many who are unable to take advantage of the equal sun rays. Similarly the Lord syas that surrendering unto Him is the guarantee for all protection from Him but unfortunate persons are unable to accept this proposition and therefore they suffer from all material miseries. So even though the Lord is equally well wishing to every one the unfortnnate living being due to bad association only is unbale to accept His instructions in toto and for this the Lord is never to be blamed for. He is called welwisher partiality for the devotees only. It appears to be the quality of partiality by the Lord for His devotees but factually the onus rests on the living being to accept or reject the equal treatment by the Lord. Item No. 7 fixity of mind can be expnaded so that the Lord never deviates from His word of honour. Whomever does He give assurance for protection, the promise is executed at all circumstances. It is the duty of the pure devotee to be fixed up in the discharge of duty entrusted to him by the Lord or the Lord's bonafide representative the spirstual master and the rest is carried on by the Lord without any break. Responsibility of the Lord is also unique. The Lord has no responsibility practically because all His work is done by His different appointed energies. But still He accepts voluntary responsibilities in the matter of displaying different roles in His trascendental. pastimes. When as a boy He was playing the part of a cowboy as son of Nanda Maharaj he discharged the responsibility perfectly. Similarly when He was playing the part of a Kshatriya youngman as the son of Maharaj Vasudeva He displayed all the skill of a marshal spirited Kshatriya. In almost all cases the Kshatriya king has to secure a wife by fighting or kidnapping the girl. This sort of behaviour for Kshatriya is eulogistic in the sense that a Kshitriya rnust show his power of chivalry before his would be wife so that the daughter of a Kshatriya is pleased to see the valour of her would be husband. Even Personality of Godhead Sri Rama also displayed such spirit of chivalry during his marriage. He broke the strongest bow called Haradhanu and achieved the hand of Sita Devi the mother of all opulence. It is practically the display of Kshatriya spirit during marriage Sixteenth Chapter - How Parikshit Received the Age of Kali 41 festival and there was nothing wrong in such fighting. Lord Sri Krishna discharged such responsibility fully because although He had more than 16000 sixteen thousands of wives in each every case He fought like a chivalrous Kshatriya and thus secured a wife. To fight sixteen thousands of times for securing sixteen thousands of wives is certainly possible by the Supreme Personality of Godhead and not by any one else. Similarly he displayed full responsibility in the matter of every actions in His different transcendental pastimes. Item No. 14 Knowledge can be further extended into five subheadings namely l. intelligence, 2. greatfulness, 3 power of understanding the circumstantial environments of place, object and time. 4. Perfect knowledge of every thing and 5 Knowledge of the self. Only the fools are ungrateful to their benefactors. The Lord however does not require to be benefitted by any one else besides Himself because He is full in Himself and still He feels benefitted by unalloyed services of His devotees. The Lord feels grateful to His devotees for such unsophisticated, unconditional service of a devotee and tries to reciprocate it by rendering service to such devotees although the latter also have no such desire from the heart. Transcendental service of the Lord is itself a transcendental benefit for the devotee and therefore the devotee has nothing to expect from the Lord. On the assertion of Vedic aphorism Sarvam Khalu Brahman we can understand that the Lord, by His omnipresent rays of Personal effulgence called by the name Brahma jyoti,—is all pervading inside or outside of everything like the omnipresent material sky and as such He is also Omniscient of everything. So far as the beauty of the Lord is concerned He has some special features of His personal body distinguished from all other living beings and over and above that He has some special attractive beautiful features by which He attracts the mind of even Radharani the supermost beautiful creation of the Lord. He is known, therefore, as Madan Mohan or One who attracts the mind of the Cupid even. Srila Jiva Gosami Prabhu has scrutinisingly annalysed other transcendental qualities of the Lord and affirms that Lord Sri Krishna is the Absolute Supreme Personality of Godhead (Param Brahman). He is omnipotent by His inconcievable energies and therefore He is the Yogeswara or the Supreme Master of all mystic powers. Being the Yogeswara His eternal Form is spiritual or combination of eternity bliss and knowledge. The nondevotee class can not understand the dynamic nature of His knowledge because they are satisfied reaching up to His eternity form of knowledge. All great souls aspire after being equal in knowledge with Him means greatness of His eternal knowledge or in other words it means that all other's knowlodge is ever insufficient flexible and measurable whereas the knowledge of the Lord is everfixed and unfathomable. Srila Suta Go swami affirms in the Bhagwatam that although He was observed by the citizens of Dwarka every day, they were everincreasingly anxious to see Him again and again. The living being can appreciate the qualities of the Lord as the ultimate goal but they cannot attain the status quo of such equality. This material world is a product of the Mahat Tattwa which is a state of the Lord's dreaming condition in His Yoganidra mystic slumber in the causal ocean and yet the whole thing appears to be as factual presentation of His creation. This means that the Lord's dreaming conditions are also factual manifestations. He can therefore, bring about everything at His transcendertal control and as such whenever and wherever does He appears Hedoes so in His fullness without deviation of any fractional percentage of His full potency. The Lord being all that is described above, it is He only who can maintain the affairs of the creation and by His so doing He gives salvation even to His enemies who are killed by Him. He is attractive even to the topmost liberated soul and as such He is worshipable even byBrahma and Shiva the greatest of all demigods. Even by His incarantion of Purushavatara He is the Lord of the creative energy. The creative material energy is working nnder His directions as it is confirmed in the Bhagwat Geeta (Bg. 9.10) He is the control switch of the material energy and to control the material energy in the innumerable universes He is the root cause of innumerble incarnations in all the universes. There are more than five lacs of incaranations of Manu only in one universe besides other incaranations and thus we can simpiy imagine the number of His different incarnations in different universes. In the spiritual world however beyond the Mahat Tattwas there is no question of incanations but there are plenary expansions of the Lord in the different Vaikunthas. The planets in the spiritual sky are at least three times more than they are within the innumerable universes in the Mahattatwa. And all these Narayana forms of the Lord are but expansions of His Vasudeva feature and as such He is both Vasudeva and Narayana and Krishna simultaneously. He Is "Sri Krishna govinda hare murare, He natha narayuna Vasudeva" all in one. His qualities therefore cannot be counted by any one however great may one be. Atmanam cha anousochami bhavantam cha amrottamam Devan pitrin rishin sadhun sarvan varnas tatha ashraman. Atmanam—my self, Cha—also, Anusochami—lamenting on, Bhavantam— your self, Cha—as well as, Amarattaman—the best amongst the demigods, Devan—about the demigods, Rishin—about the sages, Pitrin—about the denizens of Pitriloka planet, Sadhun—about the devotees, Sarvan—all of them, Varnan—sections, Tatha—as also, Ashraman—orders of human beings.
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 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: Dharma uvacha—Dharma enquired, Ka
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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