Srimad Bhagavatam, Volume 3

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Srimad Bhagawatam, First Canto, Volume Three Sarve—all, Vayam—of us, Tavat—as long as, Iha—at this place Asme—shall stay, Atha—hereafter, Kalevaram—the body, Yavat—so long, Asou—the King, Vihaya—giving up, Iokam—the planet, Param—the Supreme, Virajaskam—completely free from mundane contamination, Visokam— completely freed from all objects of lamentation, Yasyati—goes back, Ayam—this, Bhagawata—devotee, Pradhana—the foremost. "We shall all wait and stay here as long as the foremost devotee of the Lord Maharaj Paraikshit does not go back to the Suqreme planet which is completely free from all mundane contamination and also free from all kinds of lamentable objectives. Beyond the limitation of the material creation which is compared with the cloud in the sky, there is the Paravyoma or the spiritual sky full of planets called by the name Vaikunthas. Such Vaikuntha planets are also differently known as the Purushottamloka. Achyutaloka, Trivikrama Loka, Hrishikesha Loka, Keshava Loka, Aniruddha Loka, Madhava Loka, Praddumna Loka, Samkarsan Loka, Sridhar Loka, Vasudeva Loka, Ayodhya Loka, Dwarka Loka, and many other crores and crores of spiritual lokas wherein the Personality of Godhead predominates; and all the living entities there are liberated souls with spiritual bodies as good as that of the Lord. There is no material contamination; everything there is spiritual and therefore there is nothing objective as lamentable. They are full of transcendental bliss without any birth, death, old age or diseases. And amongst all the abovementioned Vaikuntha Lokas there is one Supreme Loka called by the name Goloka Vrindaban which is the abode of the Lord Sri Krishna and His specific associates. Maharaj Parikshit was meant for achieving this particular Loka and the great Rishis assembled there could foresee the destination of Maharaj Parikshit. All of them consulted amongst themselves about the great departure of the great king and they wanted see up to the last moment, because they would no more be able to see such great devotee of the Lord. When a great devotee of the Lord passes away there is nothing to be lamented because such devotee was destined to enter into the kingdom of God; but the sorry plight is that such great devotees become out of our sight and therefore there is every reason to be sorry for such disappearance of a devotee. As the Lord is rarely to be seen by our present eyes, so also the great devotees are. The great Rishis, therefore, correctly decided to remain on the spot till the last moment of the King. Ashrutya tad rishigana vachah parikshit Samam madhuchyud guruchaavyalikam. Abhasato enan abhinandya yuktan Susrusomanas charitani vishnoh. Ashrutya—just after hearing, Tad-that, Rishiganah—the sages assembled Vachas—speaking, Parikshit—Maharaj Parikshit, Samam—impartial, Madhuchyud—sweet to hear, Guru—grave, Cha—also, Avyalikam— perfectly true, Abhasato-said, Enan—all of them, Yuktam—correctly represented, Susrusamanas—being desireous, Charitani—activities of, Vishnoh—the personality of Godhead. All that was spoken by the great sages were very sweet to hear, full of meaning and appropriately represented as perfectly true. So atfter hearing them Maharaj Parikshit congratulated the great sages being desireous of hearing the activities of Lord Sri Krishna the Personality of Godhead. Samagatah sarvata eva sarve Veda yatha murtidharos tripristhe Na iha na amutra kaschana artha Rite para anugraham atmaseelam. Samagatah—assembled, Sarvata—from all directions, Eva—certainly, Sarve—you all, Veda—knowledge supreme, Yatha—as as, Murtidharas— personified, Tripristhe—in the planet of Brahma (which is situated above the three planetary system namely the upper, intermediate and the lower worlds) Na—not, Iha—in this world, Atha—thereafter, Na—neither, Amutra—in the other world, Cha—also, Kaschana—anything whatsoever, Artha—interest, Rite—save and except, Para—others, Anugraham—doing good to, Atmaseelam—own nature. Oh the great sages you have all assembled here very kindly from all directions of the universe. You are all as good as the personified knowledge supreme who resides in the planet situated above the three worlds (satyaloka). As such you are naturally inclined to do good to others and save and except this you have no other interest either in this or in the next life. Six kinds of opulences namely wealth, strength, fame, beauty knowledge and renunciation are all originally the different attributes pertaining to the Absolute Personality of Godhead. The living beings who are parts and parcel entities of the Supreme Being, have all the above attributes partially up to the full strength of seventy eight percent. In the material world these attributes of the living entities (up to the full strength of seventy eight percent of the Lord's attributes) become covered by the material energy as much the sun becomes 72 covered by the cloud. The covered strength of the sun rays is very dim than the original glare and similarly living beings with such attributes become almost extinct from the original colour. There are three status of the planetary system namely the lower worlds, the intermediate worlds and the upper worlds. The human beings on the earth are situated in the beginning of the intermediate worlds but living beings like the Brahma and his contemporaries do live in the upper world and the topmost of them is the Satyaloka. In the Satyaloka the inhabitants are fully cognisant of the Vedic wisdom and thus the mystic cloud of material energy is cleared off and therefore they are known as the Vedas personified. Such persons being fully aware of the knowledge mundane and transcendental they have no interest of gain in either of the mundane or transcendental worlds. They are practically desireless devotees. In the mundane world they have nothing to achieve and in the transcendental world they are full in themselves. Then why do they come over the mundane world ? They descend on different planets as messiahs by the order of the Lord to deliver the fallen souls of different planets. On the earth they come down on different parts and they do good to the people of the world in different circumstances under different climatic influence but they have nothing to do in this world save and except reclaiming the fallen souls rotting in the material existence, deluded by material energy. Tatas cha vah prichhyam imam viprichhe Visravya vipra iti krityatayam. Sarvatmana mriyamanais cha krityam Suddham cha tatra amrisatabhi yuktah. Tatas—as such, Cha—and, Vah—unto you, Prichhyam—that which is to be asked, Imam—this, Viprichhe—beg to ask you, Visravya—trustworthy, Viprah—brahmins, Iti—thus, Krityatayam—out of all different duties, Sarvatmana—by every one. Mriyamanais—especially those who are just to die, Cha—and, Krityam—dutiful, Suddham—perfectly correct, Cha—as well, Cha—and, Tatra—therein, Amrisatabhi—by complete deliberation, Yuktam—just be fitting. Oh the trustworthy brahmins, I am just putting the question before you all as to my immediate duty. You can, after proper deliberation, let me know as to what may be the unalloyed duty of every one in all circumstances and specifically of them who are to die immediately. In this verse the king has placed two questions before the learned sages. The first question is what is the duty of every one t all circumstances and the second question is what is the specific duty of one who is to die very shortly. Out of the two the question in realation of the dying man is most important because every one is a dying man either very shortly or after one hundred years. The duration of life is immaterial but the duty of a dying man is more important. Maharaj Prikshit placed these two questions before Sukhdeva Goswami also on his arrival on the spot and practically the whole of the Srimad Bhagwatam beginning from the second canto upto the last twelefth canto only these two questions have been dealt with by the great Goswami Sukdevaji. And conclusion arrived thereof is that devotional service of the Lord Sri Krishna as it is confirmed by the Lord Himself in the last phases of the Bhagwat Geeta, is the last word in the matter of every one's permanent duty of life. Maharaj Parikshit was already aware of this fact but he wanted that the great sages assembled there may unanimously give verdict upon his conviction so that he might be able to go on with his confirmed duty without any controversy between the sages present there. He has specially mentioned the word 'Suddha' or perfectly correct. For transcendental realisation or selfrealisation many other processes are also recommended by various classes of philosophers. Some of them are first class method and some of them are second class or third class methods. The first class method is that one may give up all other second and third class methods and accept the first class one which is to surrender unto the lotus feet of the Lord and thus be saved from all sins and their reaction. Tatra abhavat bhagawan vyasaputra Yadr ichhaya gam atamano anapeksha Alakshya lingo nijalava tusto vritas cha valai ravadhutavesha. Tatra—there, Abhavat—appeared, Bhagawan—powerful, Vyasaputra—son of Vyasdeva, Yadr—as as, Ichhaya—one desires, Gam—the earth, Atomana—while travelling, Anapekshah—disinterested, Alakshaya—nonmanifested, Lingam—symptoms, Nijalava—self achieved, Tusto—satisfied, Vritas—surrounded by, Cha—and, Valai—by children, Abhaduta—neglected by others, Vesha—dressed. At that time there appeared the most powerful son of Vyasadeva who used to travel on the earth disinterested and satisfied by his own achievement. He was non-manifested by any symptoms of social order and status of life surrounded by children, women and dressed as if neglected by others. The word 'Bhagwan' is sometimes used in relation with some of the great devotees of the Lord and as Sukdeva Goswami was so he has been also so attributed. Such liberated souls are disinterested in the affairs of this material
world because they are self satisfied by the great achievements of devotional service. As explained before, Sukhdeva Goswami never accepted any formal spiritual master neither did he underwent any formal reformatory performances. His father was his natural spiritual master because he heard "Srimad Bhagwatam" from his great father Vyasdeva and after this he became completely self satisfied and as such he was not dependant on any formal process. The formal processes are necessary for those who are expected to reach to the stage of complete liberation but Sri Sukhdeva Goswami was already in that status by the grace of his father. As a young boy he was expected to be properly dressed but naked as he was disinterested to social customs, he was neglected by the general populace and inquistive boys and women surrounded him as if a rejected madman is so surrounded. He thus appears on the scene while travelling on the earth by his own accord. It appears that on the enquiry of Maharaj Parikshit from the great sages, they were not unauimous in their decision as to what and what was to be done. For spiritual salvation there were many prescriptions according to the differeut modes of different persons. But the ultimate aim of life is to attain the highest perfectional stage of devotional service of the Lord. As the doctors differ so also the sages differed by their different prescriptions and while such things were going on, the great powerful son of Vyasadeva appeared on the scene. Tam dwasta varaam sukumara pada Kara uru bahbam sakapola gatram Charu ayata akaha utnasa tulya karna Subhru ananam kambu sujata kantha. Tam—him, Dwastya—sixteen, Varsa—years, Sukumara-delicate, Pada— legs, Kara—hands, Uru—thighs, Bahbam—arms, Ansa—shoulder, Kapola— forehead, Gatram—body, Charu—beautiful, Ayata—broad, Aksha—eyes, Utnasa—hingh nose, Tulya—similir, Karna—ears, Svbhru—nice brows, Ananam—face, Kambu—conchshell, Sujata—nicely built, Kantha—neck. The son of Vyasdeva was only sixteen years old. His legs. hands, thighs, arms, shoulder, forehead, and other parts of the body were all delicate. His eyes were broad and beautiful, nose raised highly, the ears were similar, attractvive face, ond the neck beautifully lined up like that of a conchshell. Respectable personality is described beginning from the legs and the honoured system is observed here in the case of Sukdeva Goswami although he was only sixteen years of age. A person is honoured by his achievements and not necessarily by advanced ages. A person can be older by experience and not by ages. Sri Sukadeva Goswami who is described herein as the son of Vyasadeva was more experienced than all the sages persent there by his knowledge although he was only sixteen years old. Nigudha jakram prithu tunga bakaham Avarta nabhim valibalgu udaram cha Digambaram vaktra vikirnakesham Pralamba bahum swamarottama abham. Nigudha—covered, Jakram—color bone, Prithu—broad, Tumga—swollen, Baksham—Chest, Avarta—whirled, Nabhim—Naval, Valibalgu—striped, Udaram—abdomen, Cha—also, Digambarm—dressed by all directions(naked) Vakram—curled, Vikirna—scattered, Kesham—hair, Pralamba—elongated, Bahum—hands Swamarottama—the best amongst the gods(Krishna) Abham—hue. His color bone was covered with skin, chest broader and swollen, naval screw like deep and abdomen was beautifully striped. His arms were elongated and curled hair was strewn over his beautiful face. And naked although he was his hue of the body reflected that of Lord Krishna. The specific signs of his bodily featunes indicated his distinction from the common men. All the signs described in connection with the bodily features of Sukdeva Goswami are uncommon symptyoms of great personality according to physiognomical calculation. His bodily hue represented that of Lord Krishna who is the Supreme amongst the gods, demigods, human beings and all living beings. Shyamam sada apivyvavaya amga lakshmya Strinam manojnam ruchira smitena. Pratyutthitaste munayoh swa asan ebhyo Tat lnkasanaja api gudhavarchasam Shayamam—blackish, Sada—always, Apivya—excessively, Vaya—age, Anga—symptoms, Lakshya—by the opulence of, Strinam—of the fair sex, Manojnam—attractive, Ruchira—beautiful, Smitena—smiling, Pratyutthitas—stood up, Te—all of them, Munayah—the great sages, Swa— own, Asanebhya—from the seats, Tat—those, Laksanajna—expert in the knowledge, Gudhavarchasam—covered glories. He was blackish and very beautiful on account of his young age. By the glamour of his body and attractive smiling he was pleasing to the fair sex. Although he covered his natural glories, the great sages present were all expert in the art of phyiognomy and thus they honoured him by standing up from their own seats. 73 Nineteenth Chapter - Appearance of Sukadeva Goswami Sa vishnurato atithaya agataya Tasmai saparyam sirasa jahara. Tato nivritta hi abudhah striyo arbhaka Mahasane sa upavivesha pujitah. Sa—he, Vishnurata—Maharaj Praikshit (who is always protected by the Lord Vishnu), Atithaya—to become a guest, Agataya—one who arrived there, Tasmai—un to him, Saparyam—with all body, Sirasa—with his head down, Jahara—offered obeisances, Tato—there after, Nivritta—ceased, Hi— certainly, Abudha—less intelligent, Striya—women, Arbhaka—boys, Mahasane—exhalted seat, Sa—he, Upavisvesha—sat down, Pujitah—being respected. Maharaj Prikshit who is also khown as the Vishnurata, then bowed down with his head to receive the chief guest Sukdeva Goswami. At that time all less intellgent women and boys ceased to follow him and thus being respected by all, Sukdeva Goswami took his exhalted seat. On arrival of Sukdeva Goswami in the meeting every one of them except Srila Vyasadeva, Narada and few others, stood up from their seats and Maharaj Parikshit was too glad to receive a great devotee of the Lord and thus he bowed down before him with all the limbs of his body. Sukadeva Goswami also exchanged the greetings and reception by embrace, shaking of hand, nodding and bowing down specially before his father and Narada Muni and thus he was offered the presidential seat in the meeting. When he was so being received by the king and the sages the street boys and the less intelligent women who followed him, were struck with wonder and were affraid of them. So they retired from their frivolous activities and everything was full of gravity clam quiteness. Sa samvritas tatra mahan mahiyasam Brahmarsi rajarsi devarsi samghaih. Vyarochata alam bhagawan yatha indur Graharkha tara nikaraih paritah. Sa—Sri Sukdeva Goswemi, Samvritas—surrounded by, Tatra—there, Mahan—great, Mahiyasam—of the greatest, Brahmarsi—saint among the brahmins, Rajarsi—saint among the kings, Devarsi—saint among the demigods, Samghaih—by the assembly of, Vyarochata—well deserved, Alam—oh what to speak, Bhagwan—the powerful, Yatha—as, Indur—the moon, Graha—planets, Rikha—heavenly bodies, Tara—stars, Nikaraih—by the assembly of, Paritah—surrounded by. Sukdeva Goswami was thus surrounded by saintly sages demigods and kings just like the moon is surrounded by stars heavenly bodies and planets in the sky. He was gorgeously represented in that manner and factually he was also respected by all of them. In the great assembly of saintly personalities, there was Vyasadeva the Brahmarsi, Narada the Devarsi, Parsurama the great ruler of the Kshatriya kings etc. Some of them were powerful incarnations of the Lord. Sukdeva Goswami was not known as Brahmarshi, Rajarsi or Devarsi neither he was an incarnation like Narada, Vyasa or Parsurama etc. And yet he excelled in respects than all of them. This means the devotee of the Lord is more honoured in the world than the Lord Himself. One should therefore never minimise the importance of a devotee like Sukedeva Goswami. Presantam asinamakuntha medhasam Munim nripo bhagawatah abhyupetya. Pranamya murdhna avahita kritanjalir Natwa gira sunritaya anwaprichhat. Prasantam—perfectly pacified, Asinam—sitting, Akuntha—without any hesitation, Medhasam—one who has got the required brain, Munim—unto the great sage, Nripa—the king (Maharaj Parikshit) Bhagwatah—the great devotee, Abhyupetya—going nearer to him,Prananya—bowing down, Murdhna—by his head Avahita—properly,—Kritanjali—with folded hands, Natwa—politely, by words, Sunritaya—in sweet voices, Anwaprichhat— enquired. The great devotee Maharaj Parikshit, then going nearer to the sage Sri Sukdeva Goswami who was sitting perfectly pacified and had the necessary brain to answer everything unhesitatingly, offered again his respects by bowing down before him and very politely enquired from him in sweet words with folded hands. The gesture, now adopted by Maharaj Parikshit in the matter of questioning a master is quite befitting in terms of scri ptural injunction. The scriptural injunction is that one should humbly approach a spiritual master for understanding the transcendental science. Maharaj Parikshit was now prepared for meeting his beath and within a very short time of seven days he was to know the process of entering the kingdom of God. In such important cases only one is required to approach a spiritual master. There is no necessity of approaching a spiritual master unless one is not in need of solving the problems of life. One who does not know how to put questions before the spiritual master has no business to go there. And the qualification of the spiritual master is perfectly manifested in the person of Sukdeva Goswami.
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Srimad Bhagavatam, Volume 3 ALL GLO
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Srimad Bhagavatam has been declared
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Thirteenth Chapter Vidura Returns B
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THIRTEENTH CHAPTER Dhritarastra Qui
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activities of Vidura within the pal
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But such illusion cannot work on on
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disturbance in life. One cannot giv
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Na--not, Aham--myself, Veda--in kno
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man in the quality of goodness can
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the Supreme Brahman as living entit
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FOURTEENTH CHAPTER Disappearance of
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These are some of the earthly bad o
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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 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: different types of birds. The ducks
Page 83: "You are the spiritual master of gr
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