Srimad Bhagavatam, Volume 3
Srimad Bhagavatam, Volume 3 Srimad Bhagavatam, Volume 3
Srimad Bhagawatam, First Canto, Volume Three Such paramhansas are naturally qualified with all the good attributes such as pridelessness, non vanity, nonviolence, tolerance, simplicity, respectability, worship devotion, sincerity and all those godly qualities exist in the devotee of the Lord spontaneously. Such Paramhansas who are completely given up to the service of the Lord are very rare. They are very rare even amongst liberated souls. Real nonviolence means not to be envious. In this world every one is envious of his fellow being. But a perfect Paramhansa being completely given up to service of the Lord is perfectly non-envious. He loves every living being in relation with the Supreme Lord and real renunciation means to have perfeet dependence in God. Every living being is dependant on somebody else, because, he is so made. Actually one is dependant on the mercy of the Supreme Lord but when one forgets his relation with the Lord he becomes dependant on the conditions of material nature. Renunciation means to renounce one's dependence on the conditions of material nature and thus be completely dependant on the mercy of the Lord. Real independence means to have complete faith in the mercy of the Lord without being dependant on the conditions of matter. This Paramhansa stage is the highest perfectional stage in the matter of Bhaktiyoga or the process of devotional service of the Suprcme Lord. Aham hi pristo aryamanah bhavadbhir Achaksha atma abagama atra yavan Nabhah utpatanti atmasamam patatrin Samam vishnugatim bipaschitah. Aham—my humbleself, Hi—certainly, Pristah—asked by you, Aryamanah— as powerful as the sun, Bhavadbhir—by you, Achakska—may describe, Atmabagama—as far as my knowledge is concerned Atra—herein, Yavan— so far, Nabhah—sky, Utpatanti—fly on, Atmasamam—as far as it can, Patatrin—the birds, Samam—simillarly, Vishnugatim—knowledge of Vishnu, Vipaschitah—even though learned. Oh the rishis who are as powerful of purity as the Sun, I shall try to describe before you all about the transcendental pastimes of Vishnu as far as my knowedge is concerned. As the birds do fly over the sky as far its capacity so also learned devotees also do describe about the Lord as far as their realisation. The supreme absolute truth is unlimited. No living being can know about the Unlimited by one's limited capacity. The Lord is both impersonal and personal also as well as localised. By His impersonal feature He is all pervading Brahman, by His localised feature He is present in every one's heart as the Supreme Soul and by His ultimate Personal feature He is the object of transcendental loving service by His fortunate associates the pure devotees. As the birds can fly in the sky in part only similarly the pastimes of the Lord in different features can only be estimated partly by the great learned devotees. So Srila Suta Goswatni has rightly taken his position in the matter of describing the pastimes of the Lord as far as he had had realised. Factually the Lord only Himself can descri be about Himself and His learned devotee also can describe about Him as far as the Lord gives him the power of description. Ekada dhanur udyamya vicharan mrigayam vane Mrigan anugatah shrantah kshudhito taisito bhrisam Jalasayam achakshanah pravivesha tam ashramam Dadarsha munim asinam santam milita lochanam. Ekada—once upon a time, Dhanur—arrows and bow, Udyamya—taking it firmly, Vicharan—following, Mrigayam—hunting excursion, Vane—in the forest, Jalasayam—reservoir of water, Achakshanah—while finding out, Mrigan—stags, Anugatah—while following, Shrantah—fatigued, Kshuditah—hungry, Trisito—being thirsty, Bhrisham—exteremely, Pravivesha—entered into, Tam—that famous, Ashramam—hermitage of Samika Rishi, Dadarsha—Saw, Munim—the sage, Asinam—seated, Santam—all silent, Milita—closed, Locnanam—eyes. Once upon a time Maharaj Parikshit while engaged in hunting in the forest with arrows and bow firmly taken up became extemely fatigued, hungry and thirsty while following the stags. And in search after the reservoir of water he entered the hermitage of the well-known Samika Rishi and saw the sage was sitting all silent with closed eyes. The Srpreme Lord is so kind upon His pure devotees that in proper time he calls for such devotees up to Him and thus creates a circumstance favourably auspicious for the devotee. Maharaj Parikshit was pure devotee of the Lord and there was no reason for him to become extemely fatigued hungry and thirsty because a devotee of the Lord never becomes perturbed by such bodily demands. But by the desire of the Lord even such a devotee also became apparently fatigued ane thirsty just to create the situation favourable for his renunciation of worldly activities. One has to give up all attachment for worldly relation before one is able to go back to home back to Godhead and as such even a devotee when he is too much absorbed in worldly affairs, the Lord creates a situation for the devotee's cause of indifference. The Supreme Lord never forgets His pure devotee even the latter may be engaged in 60 socalled worldly affairs and as such sometimes He creates an awkward sitation when the devotee becomes obliged to renounce all worldly affairs. The devotee can understand it by the signal of the Lord but others take it as a matter of unfavourable frustration. Maharaj Parikshit was meant for becoming the medium of revelation of Srimad Bhagwatam by Lord Sri Krishna as much as his grand father Arjuna was meant for revelation of the Bhagwat Geeta in the world. Had not had Arjuna taken up with an illusion of family affection by the will af the Lord, there was no chance of the Bhagwat Geeta being spoken by the Lord Himself for the good of all concerned. Similarty had not had Maharaj Parikshit been fatigued, hungry and thtrsty at this time, there was no chance of Srimad Bhagwatam being spoken by Srila Sukdehva Goswami the prime authority of Srimad Bhagwatam. So this is a prelude to the circumstances under which Srimad Bhagwatam was spoken for the benefit of all concerned. The prelude, therefore, begins with the word that once upon a time etc. Pratiruddha indriya prana mana buddhim uparatam Sthana trayat param praptam brahmabhutam avikriam. Pratiruddha—restrained, Indriya—the sense organs, Prana—air of respiration, Mana—the mind, Buddhim—inteligence, Uparatam—inactive, Sthana— places, Trayat—from the three, Param—transcendental, Praptam—achieved, Brahmabhutam—qualitatively equal with the Supreme Absolute, Avikriam— unaffected. The Muni's sense organs, air of breathing, mind and intelligence all were restrained from material activities and he got himself situated in the trance apart from the three (awakeness. dream and unconsciousness) having achieved transcendental position qualitatively equal with the Supreme Absolute. It appears that the Muni in whose hermitage the King entered was in trance Yogic process. Transcendental position is attained by three processes namely the process of Jnana or theoritical knowledge of transcendence, the process of Yoga or factual realisation of trance by manipulation of the physiological and psychological functions of the body, and the most approved process of Bhakti-Yoga or the senses engaged in devotional service of the Lord. In the Bhagwat Geeta also we have the information of gradual development of perception, from matter to living entity. Our material mind and body develop from the living entity the soul and being influenced by the three qualities of matter we forget our real identity. The Jnana process theoritically speculates ascendingly about the reality of the soul. But Bhaktiyoga factually engages the spirit soul in factual activities. Perception of matter is to transcended still more subtler state of the senses. The senses are transcended to the subtler mind, and then to breathing activities gradually to intellignence and beyond the intelligence the living soul is realised by the mechanical activities of the Yoga system or practice of meditation restraining the seenses, regulating the breathing system and application of intelligence to rise up to the transcendental position of living condition. This living condition of trance stops all material activities of the body and the King saw the Muni in that position. He also saw the Muni as follows. Viprakirna jatachhannam rourevena ajinena cha Visusyat talur udakam tathabhutam ayachata. Viprakirna—all scattered, Jatacnhahnam—covered with compressed elongated hair, Rourevena—by the skin of a stag, Ajinena—by ihe skin, Cha—also, Visusyat—dried up, Talur—palate, Udakam—water, Tathabhutam—in that state, Ayachata—asked for. The sage in meditation was also seen covered by the skin of stag and elongated compressed hair. The King, however, being dried up by his palate asked him for water. The King being too much affected by the dried up palate asked the sage-intrance for water. For such a great and devotee king asking for water from sage absorbed in trance, was eertainly providencial: otherwise there was no chance of such unprecedental happening. Maharaj Parikshit was thus placed in an awkward position so that gradually the whole thing developed in to the revelation of Srimad Bhagwatam. Alabdha trina bhumyadir asamprapta argha sunritah Avajnatam iva atmanam manyamanas chukopa ha. Alabdha—having not received, Trina—seat of straw, Bhumi—place, Asamprapta—not properly received, Argha—receptional water, Sunritam— sweet words, Avajnatam—thus being neglected, Atmanam—personally, Iva—like that, Manyamanas—thinking like that, Chukopa—became angry, Ha—in that way. The King having not received any formal welcome in the shape of seat, place, water, and sweet addresses, thought himself of being neglected and thus thinking in the mind he became angry in that way. The law of reception in the codes of the Vedic principles is that even if any enemy is received at home, he must be received with all respects without giving him chance to understand that he has come to the house of an enemy.
When Lord Krishna accompanied by Arjuna and Bhima approached their enemy Jarasandha in Magadh, the respectable enemies were given royal reception by king Jarasandha. The guest enemy namely Bhima was to fight with Jarasandha and yet they were given all reception. At night they used to sit down together as friends as guests would do and in the day time they used flght risking life and death. That was the law of reception. The reception law enjoins that a poor man who has nothing to offer his guest may be good enough to offer a straw for sitting, a glass of water for drinking and some sweet words of reception as a matter of obligation. Therefore, to receive a guest either friend or foe, there is no expenses but it is only the question of good manner. When Maharaj Parikshit entered the door of Samik Rishi, although he did not expect any royal reception by the Rishi, because the king knew it well that saints and Rishis are not materially richman. But he never expected that even a seat of straw, a glass of water and some sweet words also would be denied to him. He was not an ordinary guest neither he was an enemy of the Rishi and as such the coldness of reception by the Rishi astonished the king very greatly and as a matter of course the king was right to get angry upon the Rishi in such awkward position when he needed a glass of water very badly. To become angry in such grave situation was not unnatural for the king but because the king himself was not less than a great saint his becoming angry and taking action for that, were also astonishing and it must be taken for acceptance that it was so ordained by the supreme will of the Lord. The king was a great devotee of the Lord and the saint was was also as good as the king. But by the will of the Lord the circumstances were so created that it became a clue to the king's becoming unattached to family connection and governmental activities and thus becoming completely a surrendered soul unto the lotus feet of Lord Krishna. The merciful Lord sometimes creates such awkward position for his pure devotee inorder to drag him towards Himself from the mire of material existence but outwardly they appear to bo something like frustration of the devotee. The devotee of the Lord is always under the protection of the Lord and in any condition, frustration or success the Lord is the supreme guide for the devotee. The pure devotee therefore, accepts all conditions of frustration even as blessing from the Lord. Abhutapurbah sahsa kshut tridbhyam ardita atmanah Brahmanam prati abhut brahman matsaro manyur eva cha. Abhutapurva—unprecedental, Sahasa—circumstantially, Kshut-hunger, Tridbhyam—as well as by thirst, Ardita—being distressed, Atmanah—of his self, Brahmanam—unto a Brahmin, Prati—counter, Abhut—became, Brahman—oh the Brahmins Matsaro—envious, Manyur-angry, Eva—thus, Cha—and. Oh the Brahmins, thus unprecedently the King became counter angry and envious upon a Brahmin (the sage) circumstantially being pressed by too much hunger and thirst. To become angry and envious by king like Maharaj Parikshit especially upon a sage and Brahmin was undoubtedly unprecedential. The king knew it well that the Brahmins and the sages like children, women and old men are always beyond the jurisdiction of punishment of the king. Similarly the king even though he may commit a great mistake he is never to be considered as wrong doer. But in this case Maharaj Parikshit became unprecedently as angry and envious upon the sage due to his socalled thirst and hunger by the will of the Lord. The king was right to punish his subject for coldly receiving him or neglecting him but because the culprit was a Sage and Brahmin it was unprecedential for him. As the Lord is never envious to any one so also the Lord's devotee is never envious upon anyone. The only justification for Maharaj Parikshit's becoming angry and envious upon the sage is therefore explained as ordained by the Lord. Sa tu brahmaresher amse gatasum uragam rusa Vinirgachhan dhanuskotya nidhaya puram agatah. Sa—the king, Tu—however, Brahmaresher—of the Brahmin sage, Amse—on shoulder, Gatasum—lifeless, Uragam—snake, Rusa—in anger, Vinirgachhan—while going exit, Dhanuskotya—by the front part of the bow, Nidhaya—by placing it. Puram—palace, Agatah—returned back. The king thus being insulted while going out took up a lifeless snake by the front part of his bow and placed it on the shoulder of the sage in great anger and thus returned back to his palace. The king thus treated with the sage in a manner of tit for tat although he was never accustomed to such sily action. By the will of the Lord the king while going away found a dead snake in front of him and he thought that the sage had coldly received him and thus he might be rewarded also coldly by offering him a garland of dead snake. In the ordinary course of dealing like that it was not very unnatural but in case of Maharaj Parikshit and also his dealing with a Brahmin sage like this was certainly unprecedential and it so happened by the will of the Lord. Esa kim nibhritasesha karano milita ikshanah Mrisa samadhir aho swit kim nusyat ksaatrabandhubhih. Eighteenth Chapter - Maharaj Parikshit Cursed By A Brahmin Boy 61 Esa—this, Kim—whether, Nibhritasesha—meditative mood Karano—senses, Milita—closed, Ikshanah—eyes, Mrisa—false, Samadhir—trance, Aho— remains, Swit—if it is so, Kim—either, Nu—but, Syat—may be, Kshatrabandhubhih—by the lower Kshatriga. While going cut he began to contemplate and argue within himself whether the sage was actually in meditation by concentration of the senses and closed eyes or it was a false show of trance just to avoid reception of a lower Kshatriya. The king however being devotee of the Lord did not approve of his own action towards the sage and thus he began to contemplate both ways whether the pasition of the sage was a reality of trance by meditation or it was a false show to avoid reception of the king who was Kshatriya and therefore lower in rank than the sage. Repentance like that comes in the mind of goodsoul as soon as he commits something wrong. As such the king thinking like that may not be taken as occurance of past misdeeds. Srila Viswanath Chakravarty Thakur as well as Srila Jiva Goswami both of them do not agree that the king's action like that was due to his past misdeeds. But the arrangement was so made by the Lord to make show of frustration of the king just to call him back to home back to Godhead. According to Srila Viswanath Chakravarty the plan was made by the Lord and by the will of the Lord the situation of frustration was created by Him. The plan was that by the so called misdeed of the king he would be cursed by inexperienced Brahmin boy infected by the influence of Kali and thus the king would leave his hearth and home for good and his connection with Srila Sukdeva Goswami would be possible for presenting the great literature of Srimad Bhagwatam which is considered to be the book incarnation of the Lord. This book incarnation ofthe Lord gives many fascinating informations of the transcendental pastimes of the Lord like his Rasaleela by the Lord with the spiritual cowherd damsels of Brajabhumi. This specifie pastimes of the Lord bas a special significane because any one who will properly learn about this particular pastime of the Lord would certainly be dissuaded from the mundane sex desire and be placed on the path of sublime devotional loving service of the Lord. Therefore placing the pure devotee in a position of mundane frustration is meant for elevating the devotee to a higher transcendental position for the benefit of the devotee. By placing Arjuna or the Pandavas in a position of frustration by the intrigue of their cousin brothers the prelude of the battle of Kurukshetra was created by the Lord just to incarnate the sound representative of the Lord Bhagwat Geeta so also by placing the king Parikshit another devotee of the Lord in an awkward position the prelude of incarnation of Srimad Bhagwatam was crearted by the will of the Lord. To be very much distressed by the so called hunger and thirst of the king were also show only because the king was painstaking even from the womb of his mother and he was never disturbed by the glaring heat of the Brahmastra struck upon him by Aswatthama. The king's show of distressed condition was certainly unprecedential as mentioned above. The devotees like Maharaj Parikshit are powerful enough to forbear such distresses occasionaly by the will of the Lord and they are never disturbed. The situation of this case is therefore all planed by thc Lord. Tasya putra ati tejaswai viharan valkair arbhakaih Rajna agham prapitam tatam srutwa tatra idam avrabit. Tasya—His (the sage's) Putra—son. Ati—awfully, Tejaswi—powerfull, Viharan—whille playing, Valakair—with boys, Arbhakaih—who were all childish, Rajna—by the king, Agham—distress, Prapitam—made to have, Srutwa—by hearing, Tatra—then and there, Idam—all these, Avrabit—spoke. The sage had a son who was very much powerful as a Brahmin's son and was playingwith boys who were all inexperienced. The sage's son heard about the distress of thefather made by the king and thus he began to say then and there like this. By the preventive method of Maharaj Parikshit's good government even boy of tender age who was playing with inexperienced other boys, could become as powerful as a qualified Brahmin. This boy was known as Shringi and achieved good training of Brahmacharya by his father so that he could be as powerful as a Brahmin could be even in that age. But because the age of Kali was seeking opportunity to spoil all cultural heritage of the four orders of life namly the Brahmins, the Kshatriyas, etc the inexperienced boy of a Brahmin gave chance to the age of Kali to enter into the field of Vedic culture. Hating the lower orders of life began from this Brahmin boy under the influence of Kali and thus deterioration of cultural life began to dwindle day after day, The first victim of Brahminical injustice was Maharaj Parikshit and thus the protection given by the king against the onslaught of the Kali became slackened. And the boy began to vituperate like this. Aho adhannah palanam pleebam balibhujam iba Swamini agham yad dasanam dwarpanam sunamiva. Aho—just look at, Adharmah—irreligiosity, Palanam—of the rulers, Pleebam—of one who is brought up, Balibnujam—like the crows, Swamini— unto the master, Sunam—of the dogs, Iba—like, Agham—sin, Yad—what is, Dasanam—of the servants, Dwarpanam—keeping watch at the door.
- 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 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: Ananto—immeasurable, Mahad—grea
- 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
When Lord Krishna accompanied by Arjuna and Bhima approached their<br />
enemy Jarasandha in Magadh, the respectable enemies were given royal<br />
reception by king Jarasandha. The guest enemy namely Bhima was to fight<br />
with Jarasandha and yet they were given all reception. At night they used to<br />
sit down together as friends as guests would do and in the day time they used<br />
flght risking life and death. That was the law of reception. The reception law<br />
enjoins that a poor man who has nothing to offer his guest may be good<br />
enough to offer a straw for sitting, a glass of water for drinking and some<br />
sweet words of reception as a matter of obligation. Therefore, to receive a<br />
guest either friend or foe, there is no expenses but it is only the question of<br />
good manner.<br />
When Maharaj Parikshit entered the door of Samik Rishi, although he did<br />
not expect any royal reception by the Rishi, because the king knew it well that<br />
saints and Rishis are not materially richman. But he never expected that even<br />
a seat of straw, a glass of water and some sweet words also would be denied<br />
to him. He was not an ordinary guest neither he was an enemy of the Rishi<br />
and as such the coldness of reception by the Rishi astonished the king very<br />
greatly and as a matter of course the king was right to get angry upon the<br />
Rishi in such awkward position when he needed a glass of water very badly.<br />
To become angry in such grave situation was not unnatural for the king but<br />
because the king himself was not less than a great saint his becoming angry<br />
and taking action for that, were also astonishing and it must be taken for<br />
acceptance that it was so ordained by the supreme will of the Lord. The king<br />
was a great devotee of the Lord and the saint was was also as good as the<br />
king. But by the will of the Lord the circumstances were so created that it<br />
became a clue to the king's becoming unattached to family connection and<br />
governmental activities and thus becoming completely a surrendered soul<br />
unto the lotus feet of Lord Krishna. The merciful Lord sometimes creates such<br />
awkward position for his pure devotee inorder to drag him towards Himself<br />
from the mire of material existence but outwardly they appear to bo<br />
something like frustration of the devotee. The devotee of the Lord is always<br />
under the protection of the Lord and in any condition, frustration or success<br />
the Lord is the supreme guide for the devotee. The pure devotee therefore,<br />
accepts all conditions of frustration even as blessing from the Lord.<br />
Abhutapurbah sahsa kshut tridbhyam ardita atmanah<br />
Brahmanam prati abhut brahman matsaro manyur eva cha.<br />
Abhutapurva—unprecedental, Sahasa—circumstantially, Kshut-hunger,<br />
Tridbhyam—as well as by thirst, Ardita—being distressed, Atmanah—of his<br />
self, Brahmanam—unto a Brahmin, Prati—counter, Abhut—became,<br />
Brahman—oh the Brahmins Matsaro—envious, Manyur-angry, Eva—thus,<br />
Cha—and.<br />
Oh the Brahmins, thus unprecedently the King became counter angry<br />
and envious upon a Brahmin (the sage) circumstantially being pressed by<br />
too much hunger and thirst.<br />
To become angry and envious by king like Maharaj Parikshit especially upon<br />
a sage and Brahmin was undoubtedly unprecedential. The king knew it well<br />
that the Brahmins and the sages like children, women and old men are always<br />
beyond the jurisdiction of punishment of the king. Similarly the king even<br />
though he may commit a great mistake he is never to be considered as wrong<br />
doer. But in this case Maharaj Parikshit became unprecedently as angry and<br />
envious upon the sage due to his socalled thirst and hunger by the will of the<br />
Lord. The king was right to punish his subject for coldly receiving him or<br />
neglecting him but because the culprit was a Sage and Brahmin it was<br />
unprecedential for him. As the Lord is never envious to any one so also the<br />
Lord's devotee is never envious upon anyone. The only justification for<br />
Maharaj Parikshit's becoming angry and envious upon the sage is therefore<br />
explained as ordained by the Lord.<br />
Sa tu brahmaresher amse gatasum uragam rusa<br />
Vinirgachhan dhanuskotya nidhaya puram agatah.<br />
Sa—the king, Tu—however, Brahmaresher—of the Brahmin sage, Amse—on<br />
shoulder, Gatasum—lifeless, Uragam—snake, Rusa—in anger,<br />
Vinirgachhan—while going exit, Dhanuskotya—by the front part of the bow,<br />
Nidhaya—by placing it. Puram—palace, Agatah—returned back.<br />
The king thus being insulted while going out took up a lifeless snake by<br />
the front part of his bow and placed it on the shoulder of the sage in great<br />
anger and thus returned back to his palace.<br />
The king thus treated with the sage in a manner of tit for tat although he was<br />
never accustomed to such sily action. By the will of the Lord the king while<br />
going away found a dead snake in front of him and he thought that the sage<br />
had coldly received him and thus he might be rewarded also coldly by<br />
offering him a garland of dead snake. In the ordinary course of dealing like<br />
that it was not very unnatural but in case of Maharaj Parikshit and also his<br />
dealing with a Brahmin sage like this was certainly unprecedential and it so<br />
happened by the will of the Lord.<br />
Esa kim nibhritasesha karano milita ikshanah<br />
Mrisa samadhir aho swit kim nusyat ksaatrabandhubhih.<br />
Eighteenth Chapter - Maharaj Parikshit Cursed By A Brahmin Boy<br />
61<br />
Esa—this, Kim—whether, Nibhritasesha—meditative mood Karano—senses,<br />
Milita—closed, Ikshanah—eyes, Mrisa—false, Samadhir—trance, Aho—<br />
remains, Swit—if it is so, Kim—either, Nu—but, Syat—may be,<br />
Kshatrabandhubhih—by the lower Kshatriga.<br />
While going cut he began to contemplate and argue within himself<br />
whether the sage was actually in meditation by concentration of the<br />
senses and closed eyes or it was a false show of trance just to avoid<br />
reception of a lower Kshatriya.<br />
The king however being devotee of the Lord did not approve of his own<br />
action towards the sage and thus he began to contemplate both ways whether<br />
the pasition of the sage was a reality of trance by meditation or it was a false<br />
show to avoid reception of the king who was Kshatriya and therefore lower in<br />
rank than the sage. Repentance like that comes in the mind of goodsoul as<br />
soon as he commits something wrong. As such the king thinking like that may<br />
not be taken as occurance of past misdeeds. Srila Viswanath Chakravarty<br />
Thakur as well as Srila Jiva Goswami both of them do not agree that the<br />
king's action like that was due to his past misdeeds. But the arrangement was<br />
so made by the Lord to make show of frustration of the king just to call him<br />
back to home back to Godhead.<br />
According to Srila Viswanath Chakravarty the plan was made by the Lord<br />
and by the will of the Lord the situation of frustration was created by Him.<br />
The plan was that by the so called misdeed of the king he would be cursed by<br />
inexperienced Brahmin boy infected by the influence of Kali and thus the king<br />
would leave his hearth and home for good and his connection with Srila<br />
Sukdeva Goswami would be possible for presenting the great literature of<br />
<strong>Srimad</strong> Bhagwatam which is considered to be the book incarnation of the<br />
Lord. This book incarnation ofthe Lord gives many fascinating informations<br />
of the transcendental pastimes of the Lord like his Rasaleela by the Lord with<br />
the spiritual cowherd damsels of Brajabhumi. This specifie pastimes of the<br />
Lord bas a special significane because any one who will properly learn about<br />
this particular pastime of the Lord would certainly be dissuaded from the<br />
mundane sex desire and be placed on the path of sublime devotional loving<br />
service of the Lord. Therefore placing the pure devotee in a position of<br />
mundane frustration is meant for elevating the devotee to a higher<br />
transcendental position for the benefit of the devotee. By placing Arjuna or<br />
the Pandavas in a position of frustration by the intrigue of their cousin<br />
brothers the prelude of the battle of Kurukshetra was created by the Lord just<br />
to incarnate the sound representative of the Lord Bhagwat Geeta so also by<br />
placing the king Parikshit another devotee of the Lord in an awkward position<br />
the prelude of incarnation of <strong>Srimad</strong> Bhagwatam was crearted by the will of<br />
the Lord. To be very much distressed by the so called hunger and thirst of the<br />
king were also show only because the king was painstaking even from the<br />
womb of his mother and he was never disturbed by the glaring heat of the<br />
Brahmastra struck upon him by Aswatthama. The king's show of distressed<br />
condition was certainly unprecedential as mentioned above. The devotees like<br />
Maharaj Parikshit are powerful enough to forbear such distresses occasionaly<br />
by the will of the Lord and they are never disturbed. The situation of this case<br />
is therefore all planed by thc Lord.<br />
Tasya putra ati tejaswai viharan valkair arbhakaih<br />
Rajna agham prapitam tatam srutwa tatra idam avrabit.<br />
Tasya—His (the sage's) Putra—son. Ati—awfully, Tejaswi—powerfull,<br />
Viharan—whille playing, Valakair—with boys, Arbhakaih—who were all<br />
childish, Rajna—by the king, Agham—distress, Prapitam—made to have,<br />
Srutwa—by hearing, Tatra—then and there, Idam—all these, Avrabit—spoke.<br />
The sage had a son who was very much powerful as a Brahmin's son and<br />
was playingwith boys who were all inexperienced. The sage's son heard<br />
about the distress of thefather made by the king and thus he began to say<br />
then and there like this.<br />
By the preventive method of Maharaj Parikshit's good government even boy<br />
of tender age who was playing with inexperienced other boys, could become<br />
as powerful as a qualified Brahmin. This boy was known as Shringi and<br />
achieved good training of Brahmacharya by his father so that he could be as<br />
powerful as a Brahmin could be even in that age. But because the age of Kali<br />
was seeking opportunity to spoil all cultural heritage of the four orders of life<br />
namly the Brahmins, the Kshatriyas, etc the inexperienced boy of a Brahmin<br />
gave chance to the age of Kali to enter into the field of Vedic culture. Hating<br />
the lower orders of life began from this Brahmin boy under the influence of<br />
Kali and thus deterioration of cultural life began to dwindle day after day, The<br />
first victim of Brahminical injustice was Maharaj Parikshit and thus the<br />
protection given by the king against the onslaught of the Kali became<br />
slackened. And the boy began to vituperate like this.<br />
Aho adhannah palanam pleebam balibhujam iba<br />
Swamini agham yad dasanam dwarpanam sunamiva.<br />
Aho—just look at, Adharmah—irreligiosity, Palanam—of the rulers,<br />
Pleebam—of one who is brought up, Balibnujam—like the crows, Swamini—<br />
unto the master, Sunam—of the dogs, Iba—like, Agham—sin, Yad—what is,<br />
Dasanam—of the servants, Dwarpanam—keeping watch at the door.
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