Srimad Bhagavatam, Volume 3

More documents

Recommendations

Info

<strong>Srimad</strong> Bhagawatam, First Canto, <strong>Volume</strong> Three It is foretold herein that in the absence of monarchical regime the general mass of people will be unwanted population of the type of dogs and monkeys. As the monkeys are too much sexually inclined and the dogs are shameless in the matter of sexual intercourse, similarly the general mass of population born of illegitimate connection like the dogs and monkeys will systematically go astray from the Vedic way of good manners in the matter of qualitative engagements of the castes and orders of life The Vedic way of life is called progressive march of civilization of the Aryans. The Aryans means who are progressive in terms of Vedic civilization. The Vedic civilization aims at the destination of back to Godhead back to Home where there is no birth, no death, no oldage and no diseases. The Vedas direct every one not to remain in darkness of the material world but directs progressive march towards the light of spiritual kingdom far beyond the material sky within our vision. The qualitative caste system and the orders of life are scientifically planned by the Lord and His representatives the great Rishis; and the perfect way of mannerly life gives all sorts of instruction in the matter of both material and spiritual way of life. The Vedic way of life does not allow any man to be like monkeys and dogs for sense gratification and to fulfil the desire of mammon's philosophy one should simply devote himself in the matter of economic development. Such degarded civilization of sense gratification and economic developement is the byproducts of Godless or kingless government of the people by the people and for the people. The people in general should not therefore grudge the reaction of such maladministration by their own action. Dharmapalo narapatih satu samrat vrihat shravah Sakashat mahabhagavato rajarshir hayamedhayat Kshut trit shramayuto deeno na eva asmat sapam arhati Dharmapalo—the protecter of religiosity, Narapatih—the king, Sa—he, Tu— but, Samrat—Emperor, Vrihat—highly, Shravah—celebrated, Sakshat— directly, Mahabhagawata—the first grade devotee of the Lord, Rajarshir— saint amongst the royal orders, Hayamedhayat—great performer of Horse sacrifiices, Kshut—hunger, Trit—thirst, Shramayuta—tired and fatigued, Deeno—stricken, Na—never, Eva—thus, Asmat—by us, Sapam—curse, Arhati—deserves. The Emperor Parikshit is a pious king,he is highly celebrated, and directly the first grade devotee of the Personality of Godhead. He is a saint amongst the royal order and has performed many horse sacrifices. Such a king when he was tired and fatigued being stricken with hunger and thirst, did not at all deserved to be cursed. After explaining the general codes of royal position and asserting that the king can do no wrong and therefore he is never to be condemned, the sage Samik wanted to speak something about the Emperor Parikshit specifically. The specific qualification of Maha raj Parikshit is summarised herein that the king even calculated as a king only he was most celebrated as a ruler who administers just on the religious principles of the royal order. In the Shastras the duties of all castes and orders of the society are prescribed. All the qualities of a Kshatriya as mentioned in the Bhagwat Geeta (18.43) were present in the person of the Emperor. And besides the royal attributes he was directly a great devotee of the Lord as self realised soul. Such a king when he was tired and fatigued with hunger and thirst and personally asked for water, cursing upon him was not at all proper. The Samik Rishi thus admitted from all sides that Maharaj Parikshit was cursed by the Brahmin's son most unjustly and thus allowed the personality of Kali to enter into the established orders of the world position. Although all the Brahmins were aloof from the incidence still for the childish action of a Brahmin boy the whole atmosphere of world situation was changed and thus the Rishi Samik a Brahmin took responsibility for all deterioration of worldly good orders. Apapesu swabhrityesu valena apakka buddhina Papam kritam tadbhagawan sarvatma kshantum arhati Apapesu—unto one who is completely free from all sins, Swabhrityesu—unto one who is subordinate and deserves to be protected, Valena—by a child, Apakka—who is immature, Buddhina—by intelligence, Papam—sinful act, Kritam—has been done, Tadbhagwan—therefore the Personality of Godhead, Sarvatama—Who is all pervading, Kshantum—just to parden, Arhasi— deserve. The Rishi prayed for his son to the all pervading Personality of Godhead for pardoning his immature boy with no intelligence who commited the great sin of cursing a person who was completely free from all sins and being subordinate deserved to be protected. Every one is responsible for his own action either pious or sinful. The Rishi Samik could foresee it that his son had commited a great culpable act of sin by cursing Maharaj Parikshit who deserved to be protected by the Brahmins as he was a pious ruler as well as personally completely free from all sins on account of his becoming the first order devotee of the Lord. When offence is done unto the devotee of the Lord it is very difficult to ovcrcome from the reaction of such offensive action The Brahmins being on the head of the social orders they are meant for giving protection to the subordinates and not 64 to curse them. Although there are occasions when a Brahmin furiously may curse the subordinate Kshatriya or the Vaishya etc but in the case of Maharaj Parikshit there was no ground for being cursed as it is already explained. But the foolish boy had done it out of sheer vanity of being a Brahmin's son and thus he became liable to be punished by the law of God. The Lord never forgives a person who condemns His pure devotee. Therfore the foolish boy of a Brahmin had not only committed sin by cursing a King but also he had commited the greatest offence by condemning a great devotee of the Lord. Therefore the Rishi could foresee that except the Supreme Personality of Godhead no other purificatory method could save his boy from great blunder of sinful act. He therefore directly prayed for being pardoned by the Supreme Lord who can only undo a thing which is impossible to be changed. The appeal was made in the name of a foolish boy who had developed no intelligence at all. A question may be raised herein that it was the desire of the Lord that Parikshit Maharaj might be put into that awkward position so that he might be delivered from material existence then why a Brahmins son was made responsible for this offensive act. The answer is that the offensive act was made to be performed by a child only so that he could be excused very easily and thus the prayer of the father was accepted. But if the question is raised why the Brahmin community as a whole should be made responsible for allowing the Kali into the world affairs, the answer is given in the Varaha Puranam. It is said there that the demons who acted enimically with the Personality of Godhead but were not killed by the Lord were allowed to take birth in the families of the Brahmins taking advantage of the age of Kali. The all merciful Lord gave them chance to have their births in the families of the pious Brahmins so that they could further improve to get salvation but the demons instead of utilising the good opportunity misused the Brahminical culture on account of being puffed by vanity of becoming a Brahmin's son. The typical example is the son of Samik Rishi and all the foolish sons of Brahmin family are warned hereby not to become as foolish as Shringhee and be always on graud against the demoniac qualities which they had in their previous births. The foolish boy was off course excused by the Lord but for others who may not have a father like Samik Rishi will be put into great difficulty if they misuse the advantages obtained by the birth in a Brahmin family. Tiraskritah vipralabdhah saptah kshipta hata api Na asya tat pratikurvanti tad bhakta prabhavo apihi Tiraskritah—being defamed, Vipralabdhah—being cheated, Saptah—being cursed, Kshiptah—disturbed by negligence, Hata—or even being killed, Api—also, Na—never, Asya—for all these acts, Tat—them, Pratikurvanti— counter act, Tad—the Lord's, Bhakta—devotees, Prabhavo—powerful, Api— although, Hi—certainly The devotees of the Lord are so much forbearing that even they are defamed, cheated, cursed, distrubed by negligence or even they are killed they are never inclined to counter act such reverses. The Rishi Samik also knew it that the Lord does not even forgive a person who has had commited offence at the feet of a devotee. The Lord can only give direction to take shelter of the devotee only. He thought within himself that if Maharaj Parikshit would counter curse the boy he might besaved. But he knew it also that a pure devotee is callous about worldly advantages or reverses. As such the devotees are never inclined to counter act any action on them by personal defamation, curse negligence etc. So far such things are concerned in personal affairs the devotees do not care for them. But in case of their being performed on the Lord and his devotees then the devotee takes very strong action. It was a case of personal affair and therefore Samik Rishi knew it that the king would not take any counter action. Thus there was no alternative than to place appeal to the Lord for consideration of the immature childish boy. It is not that only the Brahmins are powerful to award curse or blessings upon the subordinates but the devotee of the Lord even though he may not be a Brahmin is more powerful than a Brahmin. But such powerful devotee never misuses the power for personal benefit. Whatever power the devotee may have it is always utilised in the matter of service towards the Lord and His devotees only. Iti Putra krita aghena sa anutapta munih Swayau viprakrto rajna na eva agham tad achintayat. Iti—thus, Putra—son, Krita—done by, Aghena—by the sin, Sa—he the Muni, Anatapta—regretting, Munih—the sage, Swayam—personally, Viprakrita— being so insulted, Na—not, Eva—certainly, Tad—that, Achintayat—thought of it. The sage thus regretted the sin commited by his own son and the insult which was done to him by the king was not very seriously taken by him. The actual position of the whole incidence is now cleared up. Maharaj Parikshit's garlanding ths sage with a dead snake was not at all very serious offence but Sringhee's cursing upon the king was a serious offence. The serious offence was done by a foolish child only therefore he deserved to be
pardoned by the Supreme Lord although it was not possible to get free from the sinful reaction. Maharaj Parikshit also did not mind the curse offered to him by a foolish Brahmin on the contrary, he took the full advantage of such awkward situation and by the great will of the Lord Maharaj Parikshit achieved the highest perfection of life through the grace of Srila Sukhdeva Goswami. Actually it was the desire of the the Lord and the party of three namely Maharaj Parikshit, Rishi Samik and his son Shringhee all were instrumental to the fulfilment of the desire of the Lord. So none of them were put into difficulty in the shape of reaction of work because everything was done in relation with Supreme Person Yajna. Prayasah sadhavo loke parair dwandvesu yojitah Na bythanti na hrishyanti yata atma agunashrayah. Praysah—generally, Sadhavo—saints, Ioke—in this world, Parair—by others, Dwandwesu—in the matter of duality, Yojitah—being engaged, Na—never, Bythauti—distressed, Na—neither, Hrish yanti—takes pleasure, Yata— because, Atma—self, Agunashrayah—transcendental. Generally the transcendentalists even though they are engaged by others in the duality of material world, neither they are distressed nor they take pleasures in them on account of transcendentally engaged. The transcendentalists are the emperic philosophers, mystics and the devotees of the Lord. Emperic philosophers aims at the perfection of merging into the being of Absolute, the mystics aims at perceiving the all pervading Super Soul and the devotees of the Lord are engaged in the transcendental loving service of the Personality of Godhead. As Brahman, Paramatam or Bhagawan are different phases of the same transcendence all the above mentioned transcendentalist are beyond the three modes of material nature. Material distresses and happinesses are products of the three modes and therefore the causes of such material distress and happiness have nothing to do with the transcendentalists. Both the sage and the king were transcendentalists. The king was a devotee and the Risi was a mystic. Therefore both of them were unattached to the accidental incidence created by the Supreme will. The playful child was an instrument in fulfilling the Lords will. Thus end the Bhaktivedanta Purports of the first Canto Eighteenth Chapter in the matter of Maharaj Parikshit Cursed By A Brahmin By. Eighteenth Chapter - Maharaj Parikshit Cursed By A Brahmin Boy 65
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 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: Oh the brahmins, the Rishi who was
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
show all

Srimad Bhagavatam, Volume 3

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?