Srimad Bhagavatam, Volume 3

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Srimad Bhagawatam, First Canto, Volume Three 44
SEVENTEENTH CHAPTER Punishment And Reward of Kali Sri Suta Uvaaha: Tatra Gomithunam raja hanyamana anathabat Dandahastam cha vrisalla dadrishe mripa lanchhanam. Sri Suta uvacha—Sri Suta Goswami said, Tatra—thereupon, Gomithunam— the pair of cow and bull, Rajo—the king, Hanyamanam—being beaten by, Anathabat—appearing to be bereft of owner, Dandahastam—with logger in the hand, Cha—also, Vrisalam—lower caste Sudra, Dadrishe—observed, Nripa—king, Lahchhanam—dressed like. Suta Goswami addressed the Rishis headed by Sounaka and said, 'After reaching the place Maharaj Parikshit observed it that a lower caste Sudra dressed like a king with loggger in the hand was just beating a pair of cow and bull, as if they were bereft of the owner.' Principal signs of the age Kali is that lower caste Sudras i,e.men, without any brahminical culture and spiritual initiation, would be dressed like the administrators or kings and the principal business of such non—Kshatriya rulers will be to kill the innocent animals specially the cows and the bull who shall be unprotected by their masters namely the bonafide Vaishyas or the merchantile community. In the Bhagawat Geeta (Bg. 18.44) it is said that the Vaishyas are meant for dealing in agriculture, cow protection and trade. In the age of Kali the degraded Vaishyas or the so called merchantile men are more engaged as supplying agent to the slaughter-houses than protecting the cow and the bull. The Kshatriyas are meant for protecting the human being citizens of the state while the Vaishyas are meant for protcting the cows and the bulls and utilise them in the matter of producing grains and milk. The cow is meant for delivering milk and the bull is meant for producing grains. * But in the age of Kali the Sudra-class men will be on the post of administrators and the cows and the bulls or the mother and the father without being protected by the Vaishyas will be subjected to be beaten in the slaughter-housc organised by the lower caste administrators. Vrisam mrinalbhaval am mehantam iva vibhyatam Vepamanam padaikena seedantam sudrataditam. Vrisam—the bull, Mrinaladhavalam—as white as the white lotus, Mehantam—urinning, Iva—as if, Vibhytam—being too much afraid of, Vepamanam—trembling, Padaikena—standing on one leg only, Seedantam— terrified by, Sudrataditam—being beaten by a Sudra. The bull was as white as the white Lotus flower and was terrified of being beaten by the Sudra; it was too much afraid of him and thus trembling and standing on one leg was urining. The next symptom of the age of Kali is that principles of religions which are all spotless white like the white lotus flower, will be attacked by the uncultured Sudra population of the age. Such attacking people may be descendants of Brahmin or Kshatriya forefathers but in the age of Kali for want of sufficient education and culture of Vedic wisdom, such Sudra like population will defy the principles of religion and persons who are religiously endowed will be terrified by such Sudra class of men. They will declare themselves belonging to no religious principles and many 'isms' and 'cult' will spring up in the Kali Yuga only for killing the spotless bull of religiosity. The state will be declared as secular or without any particular principle of religion and as a result of this there will be total indifference to the principles of religion, the citizens will be free to act as they like without any respect for Sadhu, Sastra and Guru. The bull was standing on one leg means that the principles of religiousity are gradually being diminished or practically without any standing and even that fragmental existence of religious principles would be embarrased by so many obstacles as if in the trembling condition of falling down at any time. Gam cha dharmadugham deenam bhrisam sudra padahatam Vivatsam asruvadaham kshamam yava samichhatim Gam—the cow, Cha—also, Dharmadugham—as beneficial as one can draw religiosity from her, Deenam—now rendered poor, Bhrisam—distressed, Sudra—the lower caste, Padahatam—beaten by the leg of, Vivatsam— without any calf, Asruvadanam—with tears in the eyes, Kshamam—very weak, Yava—grass, Samichatim—as if desiring to have same grasses to eat. The cow is also as beneficial as one could draw out religious principles from her, but she is now rendered poor, without any calf and being beaten by the leg of a Sudra, she is too much distressed with tears in her eyes and being too weak she is hankering after some grass on the field. The next symptom of the age of Kali is the distressed condition of the cow. Milking the cow means drawing the principles of religiosity in liquid form. The milk means cow's milk because it is liquid form of religious principles. The great Rishis and Munis would live only on the subsistence of milk. Srila Sukadeva Goswami would go to a householder while milking the cow and he * So the cow is the mother and the bull is the father of human being. The father and mother must be given all protection and not to be killed. 45 would simply take a little quantity of it for subsistence. Even fifty years before no body would deprive a Sadhu for a pound or two of milk and every householder would spare milk like water. For a Sanatanist (the follower of Vedic principles) it is duty of every householder to have cows and bulls as household paraphernalia not only for drinking milk but also for deriving religious principles from her. The Sanatanist worships cow on religious principles as much as a Brahmin is so respected. The cows milk is required for the purpose of sacrificial fire and by performing sacrifices the householder can only be happy. The cow with her calf is not only beautiful to look at but also it gives satisfactlon to the cow and happily she delivers milk as much as possible. But in the Kali Yuga the calves are separated from the cow as early as possible for purposes which may not be mentioned in these pages of Srimad Bhagwatam. The cow stands with tears in the eyes and the Sudra milkman draws artificially milk from the cow and when there is no milk the cow is sent for being slaughtered. These great sinful acts, of the human being, are responsible for all the troubles in the present society. They do not know what they are doing in the name of advancement of economic development. The influence of Kali will keep them in darkness of ignorance and inspite of all endeavours for peace and prosperity of the human society at large, they must try to see the cows and the bulls happy in all respects. Foolish people do not know how happiness is earned by making the cows and bulls happy but it is a fact by the law of nature. Let us take it from the authority of 'Srimad Bhagwatam' and adopt the principles for all round happiness of the humankind. Prapachha ratham adhudhah kartaswara parichhadam Megha gambhiraya vacha samaropita karmukah. Prapachha—enquired, Ratham—chariot, Adhudha—seated on, Kartaswara— gold, Parichhadam—embossed with, Megha—cloud, Gambhiraya— exonerating, Vacha—sound, Samaropita—well equipped, Karmukah—arrows and bow. Maharaj Parikshit seated on the gold embossed chariot and well equipped with arrows and bow asked him in an exonerating sound of cloud. An administrative head or king like Maharaj Parikshit with full gravity of majestic authority and well equipped with weapons to chastise the miscreant, can challenge the agents of the age of Kali and then only it will be possible to counteract the reaction of the degraded age. And in the absence of such strong executive head there is always disruption of transquility in the general status of the human society. The elected show-bottle executive head, as representative of degraded public, can not be equal with a strong king like Maharaja Parikshit. The dress or style of royal order does not count but it is the action which is counted. Kas tam mat sharane loke valat hansi avalan vali Naradeva asi vesena natavat karmana adwijah. Kas—who are, Tam—you, Mat—my, Sharane—under protection, Loke—in this world, Valat—by force, Hansi—killing, Avalan—those who are helpless, Vali—although full of strength, Naradeva—Manly god, Asi-appear to be, Vesena—by the dress, Natavat—like a theatrical player, Karmana—by deeds, Adwijah—a man not born twice by culture. Oh who are you ? You appear to be strong enough and still you dare to kill, within my protection, those who are helpless ? By dress you pose to be a manly god (King) but by your deeds you are against the principles of the twice born Kshatriya. The Brahmins, Kshatriyas and Vaishyas are called twice-born because for these higher class of men there is one birth by parental conjugation and there is another birth of cultural rejuvination by spiritual initiation from the bonafide Acharya or spiritual master. So Kshatirya is also a twice-born like the Brahmin and his duty is to give protection to the helpless. The Kahatrya king is considered to be the manly-God or representative of God for giving protection to the helpless and chastising the miscreants. When ever there is anomalies in this routine work by the administrators there is incarnation of the Lord for re-establishing the principles of Godly kingdom. In the age of Kali the poor helpless animals specially the cow which is meant for receiving all sorts of protection by the administrative heads, are killed without any restriction. As such the administrative heads under whose nose such things happen, are so called representatives of God. Such powerful administrators are rulers of the poor citizens by dress or office only, but factually they are worthless lower class of men without any cultural assets of the twice-born. No body can expect any justice or equality of treatment from such once-born (without any spiritual culture) lower class of men and therefore in the age of Kali every one is unhappy on account maladministration of the state. The modern human society are not twice-born by spiritual culture. Therefore the people's Government, by the people who are not twice-born,—must be government of Kali in which everyone is unhappy. Yas tam krishne gate duram saha gandiva dhanwana Sochya asi asochyan rahasi praharan badham arhasi.
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 and 48: Dharma uvacha—Dharma enquired, Ka
Page 49 and 50: Anahamkritih—pridelessness, Yete
Page 51: feet some where or other and theref
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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