TEXT - SB 1.9.31
viśuddhayā dhāraṇayā hatāśubhas
tad-īkṣayaivāśu gatā-yudha-śramaḥ
nivṛtta-sarvendriya-vṛtti-vibhramas
tuṣṭāva janyaṁ visṛjañ janārdanam
SYNONYMS
viśuddhayā—by purified; dhāraṇayā—meditation; hata-aśubhaḥ—one who has minimized the inauspicious qualities of material existence; tat—Him; īkṣayā—by looking on; eva—simply; āśu—immediately; gatā—having gone away; yudha—from the arrows; śramaḥ—fatigue; nivṛtta—being stopped; sarva—all; indriya—senses; vṛtti—activities; vibhramaḥ—being widely engaged; tuṣṭāva—he prayed; janyam—the material tabernacle; visṛjan—while quitting; janārdanam—to the controller of the living beings.
TRANSLATION
By pure meditation, looking at Lord Śrī Kṛṣṇa, he at once was freed from all material inauspiciousness and was relieved of all bodily pains caused by the arrow wounds. Thus all the external activities of his senses at once stopped, and he prayed transcendentally to the controller of all living beings while quitting his material body.
PURPORT
The material body is a gift of the material energy, technically called illusion. Identification with the material body is due to forgetfulness of our eternal relationship with the Lord. For a pure devotee of the Lord like Bhīṣmadeva, this illusion was at once removed as soon as the Lord arrived. Lord Kṛṣṇa is like the sun, and the illusory, external material energy is like darkness. In the presence of the sun there is no possibility that darkness can stand. Therefore, just on the arrival of Lord Kṛṣṇa, all material contamination was completely removed, and Bhīṣmadeva was thus able to be transcendentally situated by stopping the activities of the impure senses in collaboration with matter. The soul is originally pure and so also the senses. By material contamination the senses assume the role of imperfection and impurity. By revival of contact with the Supreme Pure, Lord Kṛṣṇa, the senses again become freed from material contaminations. Bhīṣmadeva attained all these transcendental conditions prior to his leaving the material body because of presence of the Lord. The Lord is the controller and benefactor of all living beings. That is the verdict of all Vedas. He is the supreme eternity and living entity amongst all the eternal living beings. And He alone provides all necessities for all kinds of living beings. Thus He provided all facilities to fulfill the transcendental desires of His great devotee Śrī Bhīṣmadeva, who began to pray as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.31
Tad-īkṣayā means by the glance of mercy of Kṛṣṇa. Vibhramaḥ means the various wandeings (vividha-bhramaṇa) of the senses. Janyam means the material body, or the material world.
Jiva's tika ||1.9.31||
viśuddhayā dhāraṇayā hatāśubhas tad-īkṣayaivāśu gatā-yudha-śramaḥ |
nivṛtta-sarvendriya-vṛtti-vibhramas tuṣṭāva janyam visṛja janārdanam ||
TRANSLATION As Bhīṣma, free of all inauspiciousness by his pure concentration, free of physical fatigue from fighting and free of wandering senses by Kṛṣṇa’s glance of mercy, left his body, he began to praise Kṛṣṇa.
Because of the Lord’s glance he was free of fatigue from fighting. He attained this condition from the time that Kṛṣṇa had arrived.
TEXT - SB 1.9.32
śrī-bhīṣma uvāca
iti matir upakalpitā vitṛṣṇā
bhagavati sātvata-puṅgave vibhūmni
sva-sukham upagate kvacid vihartuṁ
prakṛtim upeyuṣi yad-bhava-pravāhaḥ
SYNONYMS
śrī-bhīṣmaḥ uvāca—Śrī Bhīṣmadeva said; iti—thus; matiḥ—thinking, feeling and willing; upakalpitā—invested; vitṛṣṇā—freed from all sense desires; bhagavati—unto the Personality of Godhead; sātvata-puṅgave—unto the leader of the devotees; vibhūmni—unto the great; sva-sukham—self-satisfaction; upagate—unto Him who has attained it; kvacit—sometimes; vihartum—out of transcendental pleasure; prakṛtim—in the material world; upeyuṣi—do accept it; yat-bhava—from whom the creation; pravāhaḥ—is made and annihilated.
TRANSLATION
Bhīṣmadeva said: Let me now invest my thinking, feeling and willing, which were so long engaged in different subjects and occupational duties, in the all-powerful Lord Śrī Kṛṣṇa. He is always self-satisfied, but sometimes, being the leader of the devotees, He enjoys transcendental pleasure by descending on the material world, although from Him only the material world is created.
PURPORT
Because Bhīṣmadeva was a statesman, the head of the Kuru dynasty, a great general and a leader of kṣatriyas, his mind was strewn over so many subjects, and his thinking, feeling and willing were engaged in different matters. Now, in order to achieve pure devotional service, he wanted to invest all powers of thinking, feeling and willing entirely in the Supreme Being, Lord Kṛṣṇa. He is described herein as the leader of the devotees and all-powerful. Although Lord Kṛṣṇa is the original Personality of Godhead, He Himself descends on earth to bestow upon His pure devotees the boon of devotional service. He descends sometimes as Lord Kṛṣṇa as He is, and sometimes as Lord Caitanya. Both are leaders of the pure devotees. Pure devotees of the Lord have no desire other than the service of the Lord, and therefore they are called sātvata. The Lord is the chief amongst such sātvatas. Bhīṣmadeva, therefore, had no other desires. Unless one is purified from all sorts of material desires, the Lord does not become one's leader. Desires cannot be wiped out, but they have only to be purified. It is confirmed in the Bhagavad-gītā by the Lord Himself that He gives His instruction from within the heart of a pure devotee who is constantly engaged in the service of the Lord. Such instruction is given not for any material purpose but only for going back home, back to Godhead (Bg. 10.10). For the ordinary man who wants to lord it over material nature, the Lord not only sanctions and becomes a witness of activities, but He never gives the nondevotee instructions for going back to Godhead. That is the difference in dealings by the Lord with different living beings, both the devotee and the nondevotee. He is leader of all the living beings, as the king of the state rules both the prisoners and the free citizens. But His dealings are different in terms of devotee and nondevotee. Nondevotees never care to take any instruction from the Lord, and therefore the Lord is silent in their case, although He witnesses all their activities and awards them the necessary results, good or bad. The devotees are above this material goodness and badness. They are progressive on the path of transcendence, and therefore they have no desire for anything material. The devotee also knows Śrī Kṛṣṇa as the original Nārāyaṇa because Lord Śrī Kṛṣṇa, by His plenary portion, appears as the Kāraṇodakaśāyī Viṣṇu, the original source of all material creation. The Lord also desires the association of His pure devotees, and for them only the Lord descends on the earth and enlivens them. The Lord appears out of His own will. He is not forced by the conditions of material nature. He is therefore described here as the vibhu, or the almighty, for He is never conditioned by the laws of material nature.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.32
At the end of my life (iti), my thoughts are offered to the Lord. Since my master has come to me at the time of my passing away under the influence of his mercy, I must give him a gift. There is nothing suitable in this abode of possessiveness and ego. Therefore I make a gift of my thoughts alone.
“But in this world we see people who give also desire to take.”
“My thoughts are without desire (vitṛṣṇā). I offer them to bhagavān, who is full of six wondrous qualities.”
“But the Lord is famous as Nārāyaṇa.”
“No, he is famous as the best of the Yadu dynasty.”
“But Nārāyaṇa is greatly famous as bhagavān for all time.”
“There is no greatness superior to his (vibhūmni). He is the source of Nārāyaṇa.”
He attained (gate) profusely (upa) the highest bliss (sukham) with his own Yādavas and Pāṇḍavas (sva). The main qualities of the Lord have thus been described.
Next the secondary qualities are described. You contact māyā by glancing for evolving mahattattva from which arises the sequence of material creation. You do this in your forms of the puruṣāvatāras.
Jiva's tika ||1.9.32||
śrī-bhīṣma uvāca— iti matir upakalpitā vitṛṣṇā
bhagavati sātvata-pungave vibhūmni |
sva-sukham upagate kvacid vihartum prakṛtim upeyuṣi yad bhava-pravāhaḥ ||
TRANSLATION Bhīṣma said: At the end of my life I offer my thoughts to you, bhagavān full of six qualities, best of the Yadus, superior to all other forms of the Lord, absorbed in bliss with your associates, and who, as a pastime, in the form of the puruṣāvatara, sometimes accepts māyā by your glance, which produces the material world.
Best of the Yadus (sātvata-pungave) modifies bhagavati. Vibhūmṇi means the Lord has special (vi) power (bhūmni). Vi also means manifestation. Sometimes he accepts māyā, as the puruṣāvatāra.
TEXT - SB 1.9.33
tri-bhuvana-kamanaṁ tamāla-varṇaṁ
ravi-kara-gaura-varāmbaraṁ dadhāne
vapur alaka-kulāvṛtānanābjaṁ
vijaya-sakhe ratir astu me 'navadyā
SYNONYMS
tri-bhuvana—three statuses of planetary systems; kamanam—the most desirable; tamāla-varṇam—bluish like the tamāla tree; ravi-kara—sun rays; gaura—golden color; varāmbaram—glittering dress; dadhāne—one who wears; vapuḥ—body; alaka-kula-āvṛta—covered with paintings of sandalwood pulp; anana-abjam—face like a lotus; vijaya-sakhe—unto the friend of Arjuna; ratiḥ astu—may attraction be reposed upon Him; me—my; anavadyā—without desire for fruitive results.
TRANSLATION
Śrī Kṛṣṇa is the intimate friend of Arjuna. He has appeared on this earth in His transcendental body, which resembles the bluish color of the tamāla tree. His body attracts everyone in the three planetary systems [upper, middle and lower]. May His glittering yellow dress and His lotus face, covered with paintings of sandalwood pulp, be the object of my attraction, and may I not desire fruitive results.
PURPORT
When Śrī Kṛṣṇa by His own internal pleasure appears on earth, He does so by the agency of His internal potency. The attractive features of His transcendental body are desired in all the three worlds, namely the upper, middle and lower planetary systems. Nowhere in the universe are there such beautiful bodily features as those of Lord Kṛṣṇa. Therefore His transcendental body has nothing to do with anything materially created. Arjuna is described here as the conqueror, and Kṛṣṇa is described as his intimate friend. Bhīṣmadeva, on his bed of arrows after the Battle of Kurukṣetra, is remembering the particular dress of Lord Kṛṣṇa which He put on as the driver of Arjuna's chariot. While fighting was going on between Arjuna and Bhīṣma, Bhīṣma's attraction was drawn by the glittering dress of Kṛṣṇa, and indirectly he admired his so-called enemy Arjuna for possessing the Lord as his friend. Arjuna was always a conqueror because the Lord was his friend. Bhīṣmadeva takes this opportunity to address the Lord as vijaya-sakhe (friend of Arjuna) because the Lord is pleased when He is addressed conjointly with His devotees, who are related with Him in different transcendental humors. While Kṛṣṇa was the charioteer of Arjuna, sun rays glittered on the dress of the Lord, and the beautiful hue created by the reflection of such rays was never forgotten by Bhīṣmadeva. As a great fighter he was relishing the relation of Kṛṣṇa in the chivalrous humor. Transcendental relation with the Lord in any one of the different rasas (humors) is relishable by the respective devotees in the highest ecstasy. Less intelligent mundaners who want to make a show of being transcendentally related with the Lord artificially jump at once to the relation of conjugal love, imitating the damsels of Vrajadhāma. Such a cheap relation with the Lord exhibits only the base mentality of the mundaner because one who has relished conjugal humor with the Lord cannot be attached to worldly conjugal rasa, which is condemned even by mundane ethics. The eternal relation of a particular soul with the Lord is evolved. A genuine relation of the living being with the Supreme Lord can take any form out of the five principal rasas, and it does not make any difference in transcendental degree to the genuine devotee. Bhīṣmadeva is a concrete example of this, and it should be carefully observed how the great general is transcendentally related with the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.33
“What is the nature of your thoughts?”
Let me have pure prema (ratiḥ) without desire for results, for the friend of Arjuna (vijaya-sakhe), who accepts a body which is desired by all persons in the upper, middle and lower planets, which is clothed in garments golden in the sun’s rays. I saw that intense yellow from his upper and lower cloth sparkling in the sun’s rays as he stood on the chariot of Arjuna. My thoughts take the form of a prayer to have this prema for the most beautiful Kṛṣṇa as the charioteer of Arjuna. In the prayers of following verses also there is no use of the second person, though Kṛṣṇa was present before him This indicates his attraction for the sweetness of the Lord absorbed in vīra-rasa during the battle, and his absorption in relishing it.
TEXT - SB 1.9.34
yudhi turaga-rajo-vidhūmra-viṣvak-
kaca-lulita-śramavāry-alaṅkṛtāsye
mama niśita-śarair vibhidyamāna-
tvaci vilasat-kavace 'stu kṛṣṇa ātmā
SYNONYMS
yudhi—on the battlefield; turaga—horses; rajaḥ—dust; vidhūmra—turned an ashen color; viṣvak—waving; kaca—hair; lulita—scattered; śramavāri—perspiration; alaṅkṛta—decorated with; āsye—unto the face; mama—my; niśita—sharp; śaraiḥ—by the arrows; vibhidyamāna—pierced by; tvaci—in the skin; vilasat—enjoying pleasure; kavace—protecting armor; astu—let there be; kṛṣṇe—unto Śrī Kṛṣṇa; ātmā—mind.
TRANSLATION
On the battlefield [where Śrī Kṛṣṇa attended Arjuna out of friendship], the flowing hair of Lord Kṛṣṇa turned ashen due to the dust raised by the hoofs of the horses. And because of His labor, beads of sweat wetted His face. All these decorations, intensified by the wounds dealt by my sharp arrows, were enjoyed by Him. Let my mind thus go unto Śrī Kṛṣṇa.
PURPORT
The Lord is the absolute form of eternity, bliss and knowledge. As such, transcendental loving service to the Lord in one of the five principal relations, namely śānta, dāsya, sakhya, vātsalya and mādhurya, i.e., neutrality, servitorship, fraternity, filial affection and conjugal love, is graciously accepted by the Lord when offered to the Lord in genuine love and affection. Śrī Bhīṣmadeva is a great devotee of the Lord in the relation of servitorship. Thus his throwing of sharp arrows at the transcendental body of the Lord is as good as the worship of another devotee who throws soft roses upon Him.
It appears that Bhīṣmadeva is repenting the actions he committed against the person of the Lord. But factually the Lord's body was not at all pained, due to His transcendental existence. His body is not matter. Both He Himself and His body are complete spiritual identity. Spirit is never pierced, burnt, dried, moistened, etc. This is vividly explained in the Bhagavad-gītā. So also it is stated in the Skanda Purāṇa. It is said there that spirit is always uncontaminated and indestructible. It cannot be distressed, nor can it be dried up. When Lord Viṣṇu in His incarnation appears before us, He seems to be like one of the conditioned souls, materially encaged, just to bewilder the asuras, or the nonbelievers, who are always alert to kill the Lord, even from the very beginning of His appearance. Kaṁsa wanted to kill Kṛṣṇa, and Rāvaṇa wanted to kill Rāma, because foolishly they were unaware of the fact that the Lord is never killed, for the spirit is never annihilated.
Therefore Bhīṣmadeva's piercing of the body of Lord Kṛṣṇa is a sort of bewildering problem for the nondevotee atheist, but those who are devotees, or liberated souls, are not bewildered.
Bhīṣmadeva appreciated the all-merciful attitude of the Lord because He did not leave Arjuna alone, although He was disturbed by the sharpened arrows of Bhīṣmadeva, nor was He reluctant to come before Bhīṣma's deathbed, even though He was ill-treated by him on the battlefield. Bhīṣma's repentance and the Lord's merciful attitude are both unique in this picture.
Śrī Viśvanātha Cakravartī Ṭhākura, a great ācārya and devotee in the humor of conjugal love with the Lord, remarks very saliently in this regard. He says that the wounds created on the body of the Lord by the sharpened arrows of Bhīṣmadeva were as pleasing to the Lord as the biting of a fiancee who bites the body of the Lord directed by a strong sense of sex desire. Such biting by the opposite sex is never taken as a sign of enmity, even if there is a wound on the body. Therefore, the fighting as an exchange of transcendental pleasure between the Lord and His pure devotee, Śrī Bhīṣmadeva, was not at all mundane. Besides that, since the Lord's body and the Lord are identical, there was no possibility of wounds in the absolute body. The apparent wounds caused by the sharpened arrows are misleading to the common man, but one who has a little absolute knowledge can understand the transcendental exchange in the chivalrous relation. The Lord was perfectly happy with the wounds caused by the sharpened arrows of Bhīṣmadeva. The word vibhidyamāna is significant because the Lord's skin is not different from the Lord. Because our skin is different from our soul, in our case the word vibhidyamāna, or being bruised and cut, would have been quite suitable. Transcendental bliss is of different varieties, and the variety of activities in the mundane world is but a perverted reflection of transcendental bliss. Because everything in the mundane world is qualitatively mundane, it is full of inebrieties, whereas in the absolute realm, because everything is of the same absolute nature, there are varieties of enjoyment without inebriety. The Lord enjoyed the wounds created by His great devotee Bhīṣmadeva, and because Bhīṣmadeva is a devotee in the chivalrous relation, he fixes up his mind on Kṛṣṇa in that wounded condition.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.34
Having spoken of Kṛṣṇa’s face surrounded by locks of hair, Bhīṣma cannot give up that sweetness. Again he describes more details. The face is decorated with hair thrown all about because of the speed of the chariot, and colored with the dust raised by the horses. Even in what is not beautiful, beauty can be found.[37] The face is decorated with perspiration arising from effort. This indicates Kṛṣṇa’s efforts because of his affection for Arjuna. Kṛṣṇa’s skin was pierced by Bhīṣma’s sharp arrows. Just as the man involved in love derives happiness from the bite marks of a bold lover, Kṛṣṇa, the most courageous warrior, in the mood of fighting, derived pleasure from my strength in the form of the wounds from my arrows. One should not think that I, even overcome by the mood of fighting with Kṛṣṇa, was ever devoid of prema. Similarly the woman who inflicts deep wounds upon her beloved, dearer than a million of her lives, with her nails and teeth during the battle of love, cannot be said to be devoid of love for him. Kṛṣṇa’s skin was not really pierced because he was wearing an armor, which shone brightly. It means that the arrows slightly pierced the armor. Atmā means mind.
Jiva's tika ||1.9.34|| yudhi turaga-rajo-vidhūmra-viṣvakkaca-lulita-śramavāry-alankṛtāsye |
mama niśita-śarair vibhidyamānatvaci vilasat-kavace ’stu kṛṣṇa ātmā ||
TRANSLATION May my mind concentrate on Kṛṣṇa, whose face was decorated with hair covered with the dust raised by horses, tossed all about because of the speed of his driving, and with perspiration because of his great effort in protecting Arjuna, whose armor shone brightly, pierced slightly by my sharp arrows.
Bhagavat Sandarbha 60: He prays for rati, while humbly revealing his past offense. Mama niśita-śarair vibhidyamāna-tvaci: his armor shone brightly, pierced slightly by my sharp arrows.) Such statements are descriptions of pastimes involving illusion, since they involve contrary elements.
evam vadanti rājarṣe ṛṣayaḥ kecanānvitāḥ yat sva-vāco virudhyeta nūnam te na smaranty uta
Such is the account given by some sages, O wise King, but those who speak in this illogical way are contradicting themselves, having forgotten their own previous statements. (SB 10.77.30)
asangaś cāvyayo’bhedyo’nigrāhyo’śoṣya eva ca |
viddho’sṛg-ācito baddha iti viṣṇuḥ pradṛśyate || asurān mohayan devaḥ krīdaty eṣa sureṣv api |
manuṣyān madhyayā dṛṣṭyā na mukteṣu kadācana ||
Viṣṇu, who is without material qualities and undiminished, who cannot be pierced, who is beyond capture, and who cannot be dried up, is shown to be pierced by arrows, bound up and bleeding. The Lord, bewildering the demons and showing the devatās his medium sized human form, plays among them. He does not show this wounded form to the liberated. (Skanda Purāṇa)
Since Bhīṣma was on the side of the demons during the battle, the Lord made this appearance of being pierced. Now Bhīṣma regrets this, lamenting as if it was a bad dream.
Kṛṣṇa did not give up Arjuna in spite of the arrows and dust. This shows his affection for his devotee. And though Bhīṣma had committed offense, Kṛṣṇa now showed mercy to him.
TEXT - SB 1.9.35
sapadi sakhi-vaco niśamya madhye
nija-parayor balayo rathaṁ niveśya
sthitavati para-sainikāyur akṣṇā
hṛtavati pārtha-sakhe ratir mamāstu
SYNONYMS
sapadi—on the battlefield; sakhi-vacaḥ—command of the friend; niśamya—after hearing; madhye—in the midst; nija—His own; parayoḥ—and the opposite party; balayoḥ—strength; ratham—chariot; niveśya—having entered; sthitavati—while staying there; para-sainika—of the soldiers on the opposite side; āyuḥ—duration of life; akṣṇā—by looking over; hṛtavati—act of diminishing; pārtha—of Arjuna, son of Pṛthā (Kuntī); sakhe—unto the friend; ratiḥ—intimate relation; mama—my; astu—let there be.
TRANSLATION
In obedience to the command of His friend, Lord Śrī Kṛṣṇa entered the arena of the Battlefield of Kurukṣetra between the soldiers of Arjuna and Duryodhana, and while there He shortened the life spans of the opposite party by His merciful glance. This was done simply by His looking at the enemy. Let my mind be fixed upon that Kṛṣṇa.
PURPORT
In the Bhagavad-gītā (1.21-25) Arjuna ordered the infallible Lord Śrī Kṛṣṇa to place his chariot between the phalanxes of the soldiers. He asked Him to stay there until he had finished observing the enemies he had to face in the battle. When the Lord was so asked, He at once did so, just like an order carrier. And the Lord pointed out all the important men on the opposite side, saying, "Here is Bhīṣma, here is Droṇa," and so on. The Lord, being the supreme living being, is never the order supplier or order carrier of anyone, whoever he may be. But out of His causeless mercy and affection for His pure devotees, sometimes He carries out the order of the devotee like an awaiting servant. By executing the order of a devotee, the Lord becomes pleased, as a father is pleased to carry out the order of his small child. This is possible only out of pure transcendental love between the Lord and His devotees, and Bhīṣmadeva was quite aware of this fact. He therefore addressed the Lord as the friend of Arjuna.
The Lord diminished the duration of life of the opposite party by His merciful glance. It is said that all the fighters who assembled on the Battlefield of Kurukṣetra attained salvation by personally seeing the Lord at the time of death. Therefore, His diminishing the duration of life of Arjuna's enemy does not mean that He was partial to the cause of Arjuna. Factually He was merciful to the opposite party because they would not have attained salvation by dying at home in the ordinary course of life. Here was a chance to see the Lord at the time of death and thus attain salvation from material life. Therefore, the Lord is all good, and whatever He does is for everyone's good. Apparently it was for the victory of Arjuna, His intimate friend, but factually it was for the good of Arjuna's enemies. Such are the transcendental activities of the Lord, and whoever understands this also gets salvation after quitting this material body. The Lord does no wrong in any circumstance because He is absolute, all good at all times.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.35
And he immediately followed Arjuna’s order.
senayor ubhayor madhye rathaṁ sthāpaya me ’cyuta |
yāvad etān nirīkṣye ’haṁ yoddhukāmān avasthitān ||
O Acyuta please station my chariot between the two armies, so I can view at the commencement of the war those situated with a desire to fight, and can see my companions in battle. BG.1.21
Just by his glance (akṣṇā), showing to Arjuna “This is Bhīṣma, this is Droṇa, this is Karṇa,” he took away their lives. This actually indicates he took away their prārabdha-karma, since it will be said later yam iha nirīkṣya hatā gatāḥ sva-rūpam: those who saw him on the battlefield of Kurukṣetra attained their original forms after death. (SB 1.9.39)
Jiva's tika ||1.9.35||
sapadi sakhi-vaco niśamya madhye nija-parayor balayo ratham niveśya |
sthitavati para-sainikāyur akṣṇā hṛtavati pārtha-sakhe ratir mamāstu ||
TRANSLATION May I have prema for the chariot driver of Arjuna, who placed the chariot between the two opposing armies immediately on hearing Arjuna’s request, and, situated there, by his glance, took away the prārabdha-karmas of the opposing party.
By his glance he removed prārabdha-karma while taking away their lives.
TEXT - SB 1.9.36
vyavahita-pṛtanā-mukhaṁ nirīkṣya
sva-jana-vadhād vimukhasya doṣa-buddhyā
kumatim aharad ātma-vidyayā yaś
caraṇa-ratiḥ paramasya tasya me 'stu
SYNONYMS
vyavahita—standing at a distance; pṛtanā—soldiers; mukham—faces; nirīkṣya—by looking upon; sva-jana—kinsmen; vadhāt—from the act of killing; vimukhasya—one who is reluctant; doṣa-buddhyā—by polluted intelligence; kumatim—poor fund of knowledge; aharat—eradicated; ātma-vidyayā—by transcendental knowledge; yaḥ—He who; caraṇa—to the feet; ratiḥ—attraction; paramasya—of the Supreme; tasya—for Him; me—my; astu—let there be.
TRANSLATION
When Arjuna was seemingly polluted by ignorance upon observing the soldiers and commanders before him on the battlefield, the Lord eradicated his ignorance by delivering transcendental knowledge. May His lotus feet always remain the object of my attraction.
PURPORT
The kings and the commanders were to stand in the front of the fighting soldiers. That was the system of actual fighting. The kings and commanders were not so-called presidents or ministers of defense as they are today. They would not stay home while the poor soldiers or mercenaries were fighting face to face. This may be the regulation of modern democracy, but when actual monarchy was prevailing, the monarchs were not cowards elected without consideration of qualification. As it was evident from the Battlefield of Kurukṣetra, all the executive heads of both parties, like Droṇa, Bhīṣma, Arjuna and Duryodhana, were not sleeping; all of them were actual participants in the fighting, which was selected to be executed at a place away from the civil residential quarters. This means that the innocent citizens were immune from all effects of fighting between the rival royal parties. The citizens had no business in seeing what was going to happen during such fighting. They were to pay one fourth of their income to the ruler, whether he be Arjuna or Duryodhana. All the commanders of the parties on the Battlefield of Kurukṣetra were standing face to face, and Arjuna saw them with great compassion and lamented that he was to kill his kinsmen on the battlefield for the sake of the empire. He was not at all afraid of the giant military phalanx presented by Duryodhana, but as a merciful devotee of the Lord, renunciation of worldly things was natural for him, and thus he decided not to fight for worldly possessions. But this was due to a poor fund of knowledge, and therefore it is said here that his intelligence became polluted. His intelligence could not be polluted at any time because he was a devotee and constant companion of the Lord, as is clear in the Fourth Chapter of the Bhagavad-gītā. Apparently Arjuna's intelligence became polluted because otherwise there would not have been a chance to deliver the teachings of Bhagavad-gītā for the good of all polluted conditioned souls engaged in material bondage by the conception of the false material body. The Bhagavad-gītā was delivered to the conditioned souls of the world to deliver them from the wrong conception of identifying the body with the soul and to reestablish the soul's eternal relation with the Supreme Lord. Ātma-vidyā, or transcendental knowledge of Himself, was primarily spoken by the Lord for the benefit of all concerned in all parts of the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.36
Vyavahita-pṛtanā-mukhaṁ nirīkṣya means “seeing Bhīṣma and others standing in front of the army at a distance.” Arjuna became disinclined to kill his relatives.
evam uktvārjunaḥ saṅkhye rathopastha upāviśat |
visṛjya saśaraṁ cāpaṁ śoka-saṁvigna-mānasaḥ ||
Speaking in this manner, Arjuna, giving up his bow and arrows, mind disturbed with lamentation, sat down on his chariot amidst the warriors assembled for battle. BG 1.46
This is described by the word kumatim. Arjuna’s loss of intelligence was caused by the Lord himself, like Yudhiṣṭhira’s present loss of intelligence, because loss of intelligence is impossible for the eternal associate of the Lord, who is also the avatāra, Nara. Kṛṣṇa did this in order to reveal Bhagavad-gītā, which delivers the whole world by showing the truth about Kṛṣṇa. Ātma-vidyayā means by knowledge fixed in Kṛṣṇa.
TEXT - SB 1.9.37
sva-nigamam apahāya mat-pratijñām
ṛtam adhikartum avapluto rathasthaḥ
dhṛta-ratha-caraṇo 'bhyayāc caladgur
harir iva hantum ibhaṁ gatottarīyaḥ
SYNONYMS
sva-nigamam—own truthfulness; apahāya—for nullifying; mat-pratijñām—my own promise; ṛtam—factual; adhi—more; kartum—for doing it; avaplutaḥ—getting down; ratha-sthaḥ—from the chariot; dhṛta—taking up; ratha—chariot; caraṇaḥ—wheel; abhyayāt—went hurriedly; caladguḥ—trampling the earth; hariḥ—lion; iva—like; hantum—to kill; ibham—elephant; gata—leaving aside; uttarīyaḥ—covering cloth.
TRANSLATION
Fulfilling my desire and sacrificing His own promise, He got down from the chariot, took up its wheel, and ran towards me hurriedly, just as a lion goes to kill an elephant. He even dropped His outer garment on the way.
PURPORT
The Battle of Kurukṣetra was fought on military principles but at the same time in a sporting spirit, like a friend's fight with another friend. Duryodhana criticized Bhīṣmadeva, alleging that he was reluctant to kill Arjuna because of paternal affection. A kṣatriya cannot tolerate insults on the principle of fighting. Bhīṣmadeva therefore promised that the next day he would kill all five Pāṇḍavas with special weapons made for the purpose. Duryodhana was satisfied, and he kept the arrows with him to be delivered the next day during the fight. By tricks Arjuna took the arrows from Duryodhana, and Bhīṣmadeva could understand that this was the trick of Lord Kṛṣṇa. So he took a vow that the next day Kṛṣṇa would have to take up weapons Himself, otherwise His friend Arjuna would die. In the next day's fighting Bhīṣmadeva fought so violently that both Arjuna and Kṛṣṇa were in trouble. Arjuna was almost defeated; the situation was so tense that he was about to be killed by Bhīṣmadeva the very next moment. At that time Lord Kṛṣṇa wanted to please His devotee, Bhīṣma, by keeping Bhīṣma's promise, which was more important than His own. Seemingly He broke His own promise. He promised before the beginning of the Battle of Kurukṣetra that He would remain without weapons and would not use His strength for either of the parties. But to protect Arjuna He got down from the chariot, took up the wheel of the chariot and hurriedly rushed at Bhīṣmadeva in an angry mood, as a lion goes to kill an elephant. He dropped His covering cloth on the way, and out of great anger He did not know that He had dropped it. Bhīṣmadeva at once gave up his weapons and stood to be killed by Kṛṣṇa, his beloved Lord. The fighting of the day was thus ended at that very moment, and Arjuna was saved. Of course there was no possibility of Arjuna's death because the Lord Himself was on the chariot, but because Bhīṣmadeva wanted to see Lord Kṛṣṇa take up some weapon to save His friend, the Lord created this situation, making Arjuna's death imminent. He stood before Bhīṣmadeva to show him that his promise was fulfilled and that He had taken up the wheel.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.37
“It is said that Kṛṣṇa elevates his devotee to a higher position than his own. I saw that directly.” This is explained in two verses. Kṛṣṇa made a promise (sva-nigamam) that he would not take up weapons, but would only assist Arjuna. I made a promise that I would make him give up that promise and take up weapons. To make sure that this would become true, Kṛṣṇa, situated on the chariot, quickly got down from the chariot in such a manner that no one could see his separation from the chariot. Or Kṛṣṇa, though he got down, remained on the chariot to protect it in another form invisible to others. This pastime was spontaneously carried out, and was not because of my request. He took the wheel of the chariot and ran towards me. The earth trembled because of his great strength exerted through running in excitement. His cloth fell down. Because of his excited running he was not aware whether his cloth had fallen or not. Because Kṛṣṇa cannot give up his quality of affection for his devotee, when Arjuna would be unable to fight, Kṛṣṇa would give up his promise and use weapons to protect Arjuna. It is impossible for others to make Arjuna unable to fight. Thus overpowering Arjuna for a moment, I will see Kṛṣṇa fight as an indication of his affection for his devotee. Bhīṣma made this promise that Kṛṣṇa should take up weapons in order to fulfill this desire. Having seen Kṛṣṇa’s prema for Arjuna when he broke his own promise, and satisfying Bhīṣma, Kṛṣṇa’s excellence became famous in the world. That is the meaning of this incident.
Jiva's tika ||1.9.37||
sva-nigamam apahāya mat-pratijnām ṛtam adhikartum avapluto rathasthaḥ |
dhṛta-ratha-caraṇo ’bhyayāc caladgur harir iva hantum ibham gatottarīyaḥ ||
TRANSLATION Giving up his own promise not to fight, and making my vow to make him fight come true, Kṛṣṇa, situated on the chariot, quickly got down and holding the wheel of a chariot, ran towards me, like a lion coming to kill an elephant, while the earth shook and his top cloth fell to the ground.
Ṛtam means true. Its gender does not agree with pratijnām by a special rule as in the following:
anyac ca sunṛtā vāṇī kavibhiḥ parikīrtitā karmasv asangamaḥ śaucam tyāgaḥ sannyāsa ucyate
Ṛtam means to speak the truth in a pleasing way, as declared by great sages. Cleanliness is detachment from material actions and renunciation is the sannyāsa order of life. (SB 11.19.38)
The earth shook with excitement by his slight show of great effort.
TEXT - SB 1.9.38
śita-viśikha-hato viśīrṇa-daṁśaḥ
kṣataja-paripluta ātatāyino me
prasabham abhisasāra mad-vadhārthaṁ
sa bhavatu me bhagavān gatir mukundaḥ
SYNONYMS
śita—sharp; viśikha—arrows; hataḥ—wounded by; viśīrṇa-daṁśaḥ—scattered shield; kṣataja—by wounds; pariplutaḥ—smeared with blood; ātatāyinaḥ—the great aggressor; me—my; prasabham—in an angry mood; abhisasāra—began to move on; mat-vadha-artham—for the purpose of killing me; saḥ—He; bhavatu—may become; me—my; bhagavān—the Personality of Godhead; gatiḥ—destination; mukundaḥ—who awards salvation.
TRANSLATION
May He, Lord Śrī Kṛṣṇa, the Personality of Godhead, who awards salvation, be my ultimate destination. On the battlefield He charged me, as if angry because of the wounds dealt by my sharp arrows. His shield was scattered, and His body was smeared with blood due to the wounds.
PURPORT
The dealings of Lord Kṛṣṇa and Bhīṣmadeva on the Battlefield of Kurukṣetra are interesting because the activities of Lord Śrī Kṛṣṇa appeared to be partial to Arjuna and at enmity with Bhīṣmadeva; but factually all this was especially meant to show special favor to Bhīṣmadeva, a great devotee of the Lord. The astounding feature of such dealings is that a devotee can please the Lord by playing the part of an enemy. The Lord, being absolute, can accept service from His pure devotee even in the garb of an enemy. The Supreme Lord cannot have any enemy, nor can a so-called enemy harm Him because He is ajita, or unconquerable. But still He takes pleasure when His pure devotee beats Him like an enemy or rebukes Him from a superior position, although no one can be superior to the Lord. These are some of the transcendental reciprocatory dealings of the devotee with the Lord. And those who have no information of pure devotional service cannot penetrate into the mystery of such dealings. Bhīṣmadeva played the part of a valiant warrior, and he purposely pierced the body of the Lord so that to the common eyes it appeared that the Lord was wounded, but factually all this was to bewilder the nondevotees. The all-spiritual body cannot be wounded, and a devotee cannot become the enemy of the Lord. Had it been so, Bhīṣmadeva would not have desired to have the very same Lord as the ultimate destination of his life. Had Bhīṣmadeva been an enemy of the Lord, Lord Kṛṣṇa could have annihilated him without even moving. There was no need to come before Bhīṣmadeva with blood and wounds. But He did so because the warrior devotee wanted to see the transcendental beauty of the Lord decorated with wounds created by a pure devotee. This is the way of exchanging transcendental rasa, or relations between the Lord and the servitor. By such dealings both the Lord and the devotee become glorified in their respective positions. The Lord was so angry that Arjuna checked Him when He was moving towards Bhīṣmadeva, but in spite of Arjuna's checking, He proceeded towards Bhīṣmadeva as a lover goes to a lover, without caring for hindrances. Apparently His determination was to kill Bhīṣmadeva, but factually it was to please him as a great devotee of the Lord. The Lord is undoubtedly the deliverer of all conditioned souls. The impersonalists desire salvation from Him, and He always awards them according to their aspiration, but here Bhīṣmadeva aspires to see the Lord in His personal feature. All pure devotees aspire for this.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.38
When Kṛṣṇa got down from the chariot he became covered with blood, because the earth was covered with rivers of blood from the slain warriors. How did his armor get pierced? It was struck by my sharp arrows. I fired the arrows to increase the thrill of his anger. In other words, he pierced the armor before Kṛṣṇa got down from the chariot. With force (prasabham) he protected Arjuna and came towards me with the intention “Today I will kill Bhīṣma with my own hands.” The word abhisasāra is used to indicate a hero desiring to meet his lover. In a similar manner I became extraordinarily happy when Kṛṣṇa approached me in anger. May my goal be no one else, only Mukunda, giver of liberation, who acted in this way. O Kṛṣṇa! I have offered only this prayer to you.
TEXT - SB 1.9.39
vijaya-ratha-kuṭumba ātta-totre
dhṛta-haya-raśmini tac-chriyekṣaṇīye
bhagavati ratir astu me mumūrṣor
yam iha nirīkṣya hatā gatāḥ sva-rūpam
SYNONYMS
vijaya—Arjuna; ratha—chariot; kuṭumbe—the object of protection at all risk; ātta-totre—with a whip in the right hand; dhṛta-haya—controlling the horses; raśmini—ropes; tat-śriyā—beautifully standing; īkṣaṇīye—to look at; bhagavati—unto the Personality of Godhead; ratiḥ astu—let my attraction be; me—my; mumūrṣoḥ—one who is about to die; yam—upon whom; iha—in this world; nirīkṣya—by looking; hatāḥ—those who died; gatāḥ—attained; sva-rūpam—original form.
TRANSLATION
At the moment of death, let my ultimate attraction be to Śrī Kṛṣṇa, the Personality of Godhead. I concentrate my mind upon the chariot driver of Arjuna who stood with a whip in His right hand and a bridle rope in His left, who was very careful to give protection to Arjuna's chariot by all means. Those who saw Him on the Battlefield of Kurukṣetra attained their original forms after death.
PURPORT
A pure devotee of the Lord constantly sees the presence of the Lord within himself because of being transcendentally related by loving service. Such a pure devotee cannot forget the Lord for a moment. This is called trance. The mystic (yogī) tries to concentrate upon the Supersoul by controlling the senses from all other engagements, and thus he ultimately attains samādhi. A devotee more easily attains samādhi, or trance, by constantly remembering the Lord's personal feature along with His holy name, fame, pastimes, etc. Therefore, the concentration of the mystic yogī and that of the devotee are not on the same level. The concentration of the mystic is mechanical, whereas that of the pure devotee is natural in pure love and spontaneous affection. Bhīṣmadeva was a pure devotee, and as a military marshal he constantly remembered the battlefield feature of the Lord as Pārtha-sārathi, the chariot driver of Arjuna. Therefore, the Lord's pastime as Pārtha-sārathi is also eternal. The pastimes of the Lord, beginning from His birth at the prison house of Kaṁsa up to the mausala-līlā at the end, all move one after another in all the universes, just as the clock hand moves from one point to another. And in such pastimes His associates like the Pāṇḍavas and Bhīṣma are constant eternal companions. So Bhīṣmadeva never forgot the beautiful feature of the Lord as Pārtha-sārathi, which even Arjuna could not see. Arjuna was behind the beautiful Pārtha-sārathi while Bhīṣmadeva was just in front of the Lord. As far as the military feature of the Lord is concerned, Bhīṣmadeva observed this with more relish than Arjuna.
All the soldiers and persons on the Battlefield of Kurukṣetra attained their original spiritual form like the Lord after their death because by the causeless mercy of the Lord they were able to see Him face to face on that occasion. The conditioned souls rotating in the evolutionary cycle from the aquatics up to the form of Brahmā are all in the form of māyā, or the form obtained by one's own actions and awarded by material nature. The material forms of the conditioned souls are all foreign dresses, and when the conditioned soul becomes liberated from the clutches of material energy, he attains his original form. The impersonalist wants to attain the impersonal Brahman effulgence of the Lord, but that is not at all congenial to the living sparks, parts and parcels of the Lord. Therefore, the impersonalists again fall down and get material forms, which are all false to the spirit soul. A spiritual form like the Lord's, either two-handed or four-handed, is attained by the devotees of the Lord either in the Vaikuṇṭhas or in the Goloka planet, according to the original nature of the soul. This form, which is cent percent spiritual, is the svarūpa of the living being, and all the living beings who participated on the Battlefield of Kurukṣetra, on both sides, attained their svarūpa, as confirmed by Bhīṣmadeva. So Lord Śrī Kṛṣṇa was not merciful only to the Pāṇḍavas; He was also merciful to the other parties because all of them attained the same result. Bhīṣmadeva wanted the same facility also, and that was his prayer to the Lord, although his position as an associate of the Lord is assured in all circumstances. The conclusion is that whoever dies looking on the Personality of Godhead within or without attains his svarūpa, which is the highest perfection of life.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.39
Bhīṣma has a desire that even the unrighteous should develop prema for Kṛṣṇa, who is eager to protect his devotees. Kṛṣṇa protected (kuṭumbe) Arjuna (vijaya) from the sinful. He held a whip (totre). He held the reins of the horses. I, and not Arjuna, saw with my eyes, his beauty as he held the reins in his left hand, the whip in his right hand, while saying “Hum, hum” to speed the horses. May I have prema for that Kṛṣṇa. I desire to die now (mumūrṣoḥ), for having died, I will constantly see that sweetness. If I am revived how will I see that, because the Lord has brought about an end to his pastimes on this earth? Bhīṣma does not say “I am dying” but “I want to die.” He could die when he chose, and now he had developed great greed for directly participating in Kṛṣṇa’s pastimes. From this it is understood that the fighting pastimes are also eternal, what to speak of other pastimes.
“True, you have great attachment to my pastime as a charioteer, and relish that in each of your verses, spout them from your mouth. You pray for prema for me in that pastime. But having died, what is your proof that you will attain that pastime?”
“There is a well known saying maraṇe yā matiḥ sā gatiḥ: whatever you think of when you die, you attain that. Seeing you at present is the highest proof. By seeing you those who die, even being killed by others in this battle, even if they are demons, attain liberation (sva-rūpam) of merging in brahman similar to the jñānīs. But I am a devotee, with thoughts just described, and dying while seeing you personally at the time of death, how can I not attain that pastime? The form of Kṛṣṇa as the charioteer bestowed liberation even to unqualified persons (demons). Simultaneously, at that time the most extraordinary of all the Lord’s forms, full of the greatest sweetness, characterized by no power and great power made its appearance (for the devotees).”
Jiva's tika ||1.9.39||
vijaya-ratha-kuṭumba ātta-totre dhṛta-haya-raśmini tac-chriyekṣaṇīye |
bhagavati ratir astu me mumūrṣor yam iha nirīkṣya hatā gatāḥ sva-rūpam ||
TRANSLATION Desiring to die, may I have prema for the Lord who protected Arjuna’s chariot while holding a whip in his right hand, the reins in his left hand, whose beauty must be seen, and who bestowed liberation to those who died on the battle field after seeing him.
Though going to extremes, the Lord had no fault.
naitat samācarej jātu manasāpi hy anīśvaraḥ vinaśyaty ācaran maudhyād yathārudro ’bdhi-jam viṣam
One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison. (SB 10.33.30)
Though the Lord went beyond limits, the cause was the Lord’s natural compassion. Thus he liberated those who died on the battlefield. Thus may I have love for him!
TEXT - SB 1.9.40
lalita-gati-vilāsa-valguhāsa-
praṇaya-nirīkṣaṇa-kalpitorumānāḥ
kṛta-manu-kṛta-vatya unmadāndhāḥ
prakṛtim agan kila yasya gopa-vadhvaḥ
SYNONYMS
lalita—attractive; gati—movements; vilāsa—fascinating acts; valguhāsa—sweet smiling; praṇaya—loving; nirīkṣaṇa—looking upon; kalpita—mentality; urumānāḥ—highly glorified; kṛta-manu-kṛta-vatyaḥ—in the act of copying the movements; unmada-andhāḥ—gone mad in ecstasy; prakṛtim—characteristics; agan—underwent; kila—certainly; yasya—whose; gopa-vadhvaḥ—the cowherd damsels.
TRANSLATION
Let my mind be fixed upon Lord Śrī Kṛṣṇa, whose motions and smiles of love attracted the damsels of Vrajadhāma [the gopīs]. The damsels imitated the characteristic movements of the Lord [after His disappearance from the rāsa dance].
PURPORT
By intense ecstasy in loving service, the damsels of Vrajabhūmi attained qualitative oneness with the Lord by dancing with Him on an equal level, embracing Him in nuptial love, smiling at Him in joke, and looking at Him with a loving attitude. The relation of the Lord with Arjuna is undoubtedly praiseworthy for devotees like Bhīṣmadeva, but the relation of the gopīs with the Lord is still more praiseworthy because of their still more purified loving service. By the grace of the Lord, Arjuna was fortunate enough to have the fraternal service of the Lord as chariot driver, but the Lord did not award Arjuna with equal strength. The gopīs, however, practically became one with the Lord by attainment of equal footing with the Lord. Bhīṣma's aspiration to remember the gopīs is a prayer to have their mercy also at the last stage of his life. The Lord is satisfied more when His pure devotees are glorified, and therefore Bhīṣmadeva has not only glorified the acts of Arjuna, his immediate object of attraction, but has also remembered the gopīs, who were endowed with unrivalled opportunities by rendering loving service to the Lord. The gopīs' equality with the Lord should never be misunderstood to be like the sāyujya liberation of the impersonalist. The equality is one of perfect ecstasy where the differential conception is completely eradicated, for the interests of the lover and the beloved become identical.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.40
lalita-gati-vilāsa-valgu-hāsa-
praṇaya-nirīkṣaṇa-kalpitoru-mānāḥ |
kṛtam anukṛta-vatya unmadāndhāḥ
prakṛtim agan kila yasya gopa-vadhvaḥ ||
“Though you are omniscient, the prema that you desire in my charioteer pastime is in Arjuna alone. It is understood that among all the associates with prema, he is the chief.” That is not so. Your dear gopīs have the most exalted prema among all devotees. They are superior to Arjuna. No one can dare to pray for their position. Let that be! I will be successful at my death just by indicating their nature. Thus he speaks this verse.
He was expert at physical arts such as dancing in the rāsa-līlā, expert in expressing mental qualities such as dhira-lalita, expert in words with joking, expert with the eyes at glancing to show all aspects of prema. The gopīs were to be worshipped by all these skilful actions of Kṛṣṇa. In order to please them, Kṛṣṇa endowed them with all the best, outstanding qualities of himself. The result of their extreme prema, was that Kṛṣṇa, in giving all his own qualities, attempted to please them with conciliating love. That display of love, which is without restraints for either party, showed extreme control of Kṛṣṇa by the gopīs and was filled with great bliss. Control of the Lord, manifested as a result of Arjuna’s prema, was that Kṛṣṇa became his messenger and charioteer. That role had restraints for both parties. Arjuna could thus not attain intimacy with the Lord.
He became compliant by offering all his qualities to them (gopīs). They had a mutual friendship filled with happiness because of mutual compliance. Then he bestowed an extraordinary fortune—the dancing, songs and speech during the rāsa-līlā. And in response, the gopīs did the same (anukṛta-vatya). In harmony with him, they offered him dancing, songs and speech in the rāsa-līlā. There was no need to teach them anything. They were blinded by the increase of great prema (unmadāndhāḥ). They did not need practice. How astonishing (kila)! They attained all his extraordinary qualities such as skills in dancing and singing. Kṛṣṇa did not give his unique, extraordinary power to Arjuna.
Kṛtam can also refer to Kṛṣṇa’s actions such as lifting Govardhana. They imitated those actions. Instead of unmada sometimes unmāda is seen. This indicates madness in separation. In that extreme state some of them even merged with the Lord. This is the highest level of exalted prema. Since I am situated between the two limits, why can I not attain your pastime as the charioteer, which I desire?
Jiva's tika ||1.9.40||
lalita-gati-vilāsa-valgu-hāsapraṇaya-nirīkṣaṇa-kalpitoru-mānāḥ |
kṛtam anukṛta-vatya unmadāndhāḥ prakṛtim agan kila yasya gopa-vadhvaḥ ||
TRANSLATION The gopīs were worshipped by Kṛṣṇa’s expert actions, emotional displays, words and glances. Attaining those qualities, they responded in harmony to his most extraordinary displays of love, blinded by the madness of love. How amazing that these gopīs attained the nature of Kṛṣṇa himself.
Prīti Sandarbha 81:
The gopīs attained similar forms to Kṛṣṇa because of the power of his qualities. How was that excellent result possible? It is seen that it arose from great prema. They imitated him, playing the part of the male lover. Kriyānukaraṇam līlā: imitating the lover’s actions is called līlā. (Ujjvala-nīlamaṇi 10.28) They attained his nature (prakṛtim). They became completely overcome with prema so that his and their natures became one. This is illustrated in mahābhāva:
rādhāyā bhavataś ca citta-jatunī svedair vilāpya kramāt yunjann adri-nikunja-kunjara-pate nirdhūta-bheda-bhramam |
citrāya svayam anvaranjayad iha brahmāṇda-harmyodare bhūyobhir nava-rāga-hingula-bharaiḥ śṛngāra-kāruḥ kṛtī ||
O my Lord, master elephant of the forest on Govardhana Hill! Expert in the craft of śṛngāra, you have melted your and Rādhā’s shellac hearts by the heat of prema, so that they cannot be distinguished and you have made those hearts red with fresh kumkuma to produce astonishment within the palace of the universe. (Ujjvala-nīlamaṇi 14.155)
TEXT - SB 1.9.41
muni-gaṇa-nṛpa-varya-saṅkule 'ntaḥ-
sadasi yudhiṣṭhira-rājasūya eṣām
arhaṇam upapeda īkṣaṇīyo
mama dṛśi-gocara eṣa āvir ātmā
SYNONYMS
muni-gaṇa—the great learned sages; nṛpa-varya—the great ruling kings; saṅkule—in the great assembly of; antaḥ-sadasi—conference; yudhiṣṭhira—of Emperor Yudhiṣṭhira; rāja-sūye—a royal performance of sacrifice; eṣām—of all the great elites; arhaṇam—respectful worship; upapeda—received; īkṣaṇīyaḥ—the object of attraction; mama—my; dṛśi—sight; gocaraḥ—within the view of; eṣaḥ āviḥ—personally present; ātmā—the soul.
TRANSLATION
At the Rājasūya-yajña [sacrifice] performed by Mahārāja Yudhiṣṭhira, there was the greatest assembly of all the elite men of the world, the royal and learned orders, and in that great assembly Lord Śrī Kṛṣṇa was worshiped by one and all as the most exalted Personality of Godhead. This happened during my presence, and I remembered the incident in order to keep my mind upon the Lord.
PURPORT
After gaining victory in the Battle of Kurukṣetra, Mahārāja Yudhiṣṭhira, the Emperor of the world, performed the Rājasūya sacrificial ceremony. The emperor, in those days, upon his ascendance to the throne, would send a challenge horse all over the world to declare his supremacy, and any ruling prince or king was at liberty to accept the challenge and express his tacit willingness either to obey or to disobey the supremacy of the particular emperor. One who accepted the challenge had to fight with the emperor and establish his own supremacy by victory. The defeated challenger would have to sacrifice his life, making a place for another king or ruler. So Mahārāja Yudhiṣṭhira also dispatched such challenging horses all over the world, and every ruling prince and king all over the world accepted Mahārāja Yudhiṣṭhira's leadership as the Emperor of the world. After this, all rulers of the world under the regime of Mahārāja Yudhiṣṭhira were invited to participate in the great sacrificial ceremony of Rājasūya. Such performances required hundreds of millions of dollars, and it was not an easy job for a petty king. Such a sacrificial ceremony, being too expensive and also difficult to perform under present circumstances, is now impossible in this age of Kali. Nor can anyone secure the required expert priesthood to take charge of the ceremony.
So, after being invited, all the kings and great learned sages of the world assembled in the capital of Mahārāja Yudhiṣṭhira. The learned society, including the great philosophers, religionists, physicians, scientists and all great sages, was invited. That is to say, the brāhmaṇas and the kṣatriyas were the topmost leading men in society, and they were all invited to participate in the assembly. The vaiśyas and śūdras were unimportant elements in society, and they are not mentioned herein. Due to the change of social activities in the modern age, the importance of men has also changed in terms of occupational positions.
So in that great assembly, Lord Śrī Kṛṣṇa was the cynosure of neighboring eyes. Everyone wanted to see Lord Kṛṣṇa, and everyone wanted to pay his humble respects to the Lord. Bhīṣmadeva remembered all this and was glad that his worshipful Lord, the Personality of Godhead, was present before him in His actual formal presence. So to meditate on the Supreme Lord is to meditate on the activities, form, pastimes, name and fame of the Lord. That is easier than what is imagined as meditation on the impersonal feature of the Supreme. In the Bhagavad-gītā (12.5) it is clearly stated that to meditate upon the impersonal feature of the Supreme is very difficult. It is practically no meditation or simply a waste of time because very seldom is the desired result obtained. The devotees, however, meditate upon the Lord's factual form and pastimes, and therefore the Lord is easily approachable by the devotees. This is also stated in the Bhagavad-gītā (12.9). The Lord is nondifferent from His transcendental activities. It is indicated also in this śloka that Lord Śrī Kṛṣṇa, while actually present before human society, especially in connection with the Battle of Kurukṣetra, was accepted as the greatest personality of the time, although He might not have been recognized as the Supreme Personality of Godhead. The propaganda that a very great man is worshiped as God after his death is misleading because a man after his death cannot be made into God. Nor can the Personality of Godhead be a human being, even when He is personally present. Both ideas are misconceptions. The idea of anthropomorphism cannot be applicable in the case of Lord Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.41
Bhīṣma relates his great fortune which is directly visible now, to the necessity of attaining the Lord. Kṛṣṇa was seen with amazement by the sages exclaiming “O what beauty! What greatness!” In the midst of the gathering composed of the best sages and kings, during the rājasūya sacrifice of Yudhiṣṭhira, he received (upapede) worship. He, my soul, the lord of my life (mama ātmā), is now visible to my eyes. He has fulfilled my request.
Jiva's tika ||1.9.41||
muni-gaṇa-nṛpa-varya-sankule ’ntaḥsadasi yudhiṣṭhira-rājasūya eṣām |
arhaṇam upapeda īkṣaṇīyo mama dṛśi-gocara eṣa āvir ātmā ||
TRANSLATION The lord of my life, worthy of being seen, who received the worship of all the greatest sages and kings in the assembly during the rājasūya sacrifice of Yudhiṣṭhira, has become visible to my eyes.
Having described Kṛṣṇa’s most auspicious nature, Bhīṣma describes him as most worthy of worship, most attractive and most rare to see. Ātmā means Paramātmā.
TEXT - SB 1.9.42
tam imam aham ajaṁ śarīra-bhājāṁ
hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām
pratidṛśam iva naikadhārkam ekaṁ
samadhi-gato 'smi vidhūta-bheda-mohaḥ
SYNONYMS
tam—that Personality of Godhead; imam—now present before me; aham—I; ajam—the unborn; śarīra-bhājām—of the conditioned soul; hṛdi—in the heart; hṛdi—in the heart; dhiṣṭhitam—situated; ātma—the Supersoul; kalpitānām—of the speculators; pratidṛśam—in every direction; iva—like; na ekadhā—not one; arkam—the sun; ekam—one only; samadhi-gataḥ asmi—I have undergone trance in meditation; vidhūta—being freed from; bheda-mohaḥ—misconception of duality.
TRANSLATION
Now I can meditate with full concentration upon that one Lord, Śrī Kṛṣṇa, now present before me because now I have transcended the misconceptions of duality in regard to His presence in everyone's heart, even in the hearts of the mental speculators. He is in everyone's heart. The sun may be perceived differently, but the sun is one.
PURPORT
Lord Śrī Kṛṣṇa is the one Absolute Supreme Personality of Godhead, but He has expanded Himself into His multiplenary portions by His inconceivable energy. The conception of duality is due to ignorance of His inconceivable energy. In the Bhagavad-gītā (9.11) the Lord says that only the foolish take Him to be a mere human being. Such foolish men are not aware of His inconceivable energies. By His inconceivable energy He is present in everyone's heart, as the sun is present before everyone all over the world. The Paramātmā feature of the Lord is an expansion of His plenary portions. He expands Himself as Paramātmā in everyone's heart by His inconceivable energy, and He also expands Himself as the glowing effulgence of brahmajyoti by expansion of His personal glow. It is stated in the Brahma-saṁhitā that the brahmajyoti is His personal glow. Therefore, there is no difference between Him and His personal glow, brahmajyoti, or His plenary portions as Paramātmā. Less intelligent persons who are not aware of this fact consider brahmajyoti and Paramātmā to be different from Śrī Kṛṣṇa. This misconception of duality is completely removed from the mind of Bhīṣmadeva, and he is now satisfied that it is Lord Śrī Kṛṣṇa only who is all in all in everything. This enlightenment is attained by the great mahātmās or devotees, as it is stated in Bhagavad-gītā (7.19) that Vāsudeva is all in all in everything and that there is no existence of anything without Vāsudeva. Vāsudeva, or Lord Śrī Kṛṣṇa, is the original Supreme Person, as now confirmed by a mahājana, and therefore both the neophytes and the pure devotees must try to follow in his footsteps. That is the way of the devotional line.
The worshipable object of Bhīṣmadeva is Lord Śrī Kṛṣṇa as Pārtha-sārathi, and that of the gopīs is the same Kṛṣṇa in Vṛndāvana as the most attractive Śyāmasundara. Sometimes less intelligent scholars make a mistake and think that the Kṛṣṇa of Vṛndāvana and that of the Battle of Kurukṣetra are different personalities. But for Bhīṣmadeva this misconception is completely removed. Even the impersonalist's object of destination is Kṛṣṇa as the impersonal jyoti, and the yogī's destination of Paramātmā is also Kṛṣṇa. Kṛṣṇa is both brahmajyoti and localized Paramātmā, but in brahmajyoti or Paramātmā there is no Kṛṣṇa or sweet relations with Kṛṣṇa. In His personal feature Kṛṣṇa is both Pārtha-sārathi and Śyāmasundara of Vṛndāvana, but in His impersonal feature He is neither in the brahmajyoti nor in the Paramātmā. Great mahātmās like Bhīṣmadeva realize all these different features of Lord Śrī Kṛṣṇa, and therefore they worship Lord Kṛṣṇa, knowing Him as the origin of all features.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.42
Why do you not address the Lord directly but instead address him indirectly with word like vijaya-sakhe vijaya-ratha-kuṭumba me ratir astu and caraṇa-ratiḥ paramasya tasya me ’stu and sa bhavatu me bhagavān gatir.” This verse answers, indicating that Bhīiṣma desires the Lord as a charioteer.
I have attained that Lord (tam) who is the charioteer of Arjuna, holding the whip and bridle in his hands, who is now appearing in my heart (imam). But the charioteer is not the Lord in the heart. Because Kṛṣṇa the charioteer has already entered and pervaded my heart completely by practice, it is not possible for the paramātmā to enter. He does not make his appearance just at this time (ajam). Though he appeared to my eyes in this form at the time of battle, even before the battle he was already in my heart because of my spontaneous desire. He is unborn because he has always been visible to me. There is no fault on my part in this, but the Supreme Lord alone situated in the heart ordains good fortunate or misfortune of the jīvas. He is situated (dhiṣṭhitam) in the hearts of all jīvas (śarīra-bhājām), who create their own bodies. The missing “a” in (dhiṣṭhitam) is for meter. The śruti says yathāgneḥ kṣudrā visphuliṅga vyuccaranti; the souls wander around like small sparks. (Bṛhad-āraṇyaka Upaniṣad 2.1.20)
I know that the charioteer indicated by the word tam and the four-handed form in Dvārakā indicated by the word imam are not different. The one sun in the sky appears to individual seers to be not one but many, above each person’s head. By such distinctive seeing the sun appears to be many. Bhīṣma is free of such illusionary seeing (vidhūta-bheda-moha). Though Kṛṣṇa appears in my heart, and in the hearts of Yudhiṣṭhira, Vasudeva, Uddhava, Nanda and the gopīs with various degrees of prema and type of love, with different pastimes for each, I know that this is one Kṛṣṇa only. I know the various degrees of excellence of their prema and love. But I can never give up my natural attachment to the form of Kṛṣṇa as the charioteer. Even thinking of the four-handed form of Kṛṣṇa in Dvārakā is not interesting to me.
Jiva's tika ||1.9.42||
tam imam aham ajam śarīra-bhājām hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām |
pratidṛśam iva naikadhārkam ekam samadhigato ’smi vidhūta-bheda-mohaḥ ||
TRANSLATION Freed of the illusion of difference in the Lord’s various forms, I have attained the Lord who is one though appearing to be many like the sun seen by many people, who is the charioteer, but who is also in my heart, the unborn and is situated in the hearts of all the jīvas, who create their own bodies.
Showing the Lord’s greatness to establish him as Paramātmā, Bhīṣma concludes his statement.
Bhagavat Sandarbha 41:
I have attained Kṛṣṇa who is standing before me, who is situated in the hearts of all embodied jīvas in his expansion as the localized antaryāmī.
kecit sva-dehāntar-hṛdayāvakāśe prādeśa-mātram puruṣam vasantam |
catur-bhujam kanja-rathānga-śankhagadā-dharam dhāraṇayā smaranti ||
Some yogīs meditate upon the Paramātmā measuring one pradeśa, who is residing in the heart within the body, and who holds the lotus, wheel, conch and club in his four hands. (SB 2.2.8)
I have attained that one unified form, who also appears in distinct forms in each
jīva as mentioned above. That form of the highest bliss spreads himself out. I understand that he appears in these places as the antaryāmī, his special form with all beings, because I am purified of the illusion of seeing difference in him. By the Lord’s mercy this illusion has been removed. I was in illusion, thinking that the Lord was various, different forms because it seemed impossible that he could spread his one form everywhere. There is a reason for his spreading himself in all beings: the beings are manifested in the supreme shelter (ātmani), the basis.
An example is given. To many people situated in different places the one sun without obstacles appears in its complete form by rising above the trees and bushes. With obstacles present, it appears to be many different forms. The example only illustrates that one form appears in various ways from various points of view. The Lord’s form actually shines by his acintya-śakti. The sun however appears variously just because its expansive form is situated far away.
There is another meaning to the verse. The previously described form which is sitting in front of me, even appearing in the hearts of the embodied jīvas, has come near to me. Though he has the form different from antaryāmī, I see that form of Kṛṣṇa now in all beings since no other form can manifest in front of this powerful form of Kṛṣṇa. The example is used to show that there is no difference in the form even if it appears in different places, and is not used to show complete and incomplete forms of the Lord.
Bhīṣma, with eyes wide open (SB 1.9.30), concentrated on Kṛṣṇa with his mind, words and eyes. (SB 1.9.43) Thus in the opening and closing sections of this story, the personal form of Kṛṣṇa is praised. Verse 39 should thus not be explained as impersonal Brahman spreading everywhere since simultaneously the personal form can be situated as limited (in individual bodies) and unlimited (beyond all bodies).
TEXT - SB 1.9.43
sūta uvāca
kṛṣṇa evaṁ bhagavati
mano-vāg-dṛṣṭi-vṛttibhiḥ
ātmany ātmānam āveśya
so 'ntaḥśvāsa upāramat
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; kṛṣṇe—Lord Kṛṣṇa, the Supreme Personality of Godhead; evam—only; bhagavati—unto Him; manaḥ—with mind; vāk—speech; dṛṣṭi—sight; vṛttibhiḥ—activities; ātmani—unto the Supersoul; ātmānam—the living being; āveśya—having merged in; saḥ—he; antaḥ-śvāsaḥ—inhaling; upāramat—became silent.
TRANSLATION
Sūta Gosvāmī said: Thus Bhīṣmadeva merged himself in the Supersoul, Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, with his mind, speech, sight and actions, and thus he became silent, and his breathing stopped.
PURPORT
The stage attained by Bhīṣmadeva while quitting his material body is called nirvikalpa-samādhi because he merged his self into thinking of the Lord and his mind into remembering His different activities. He chanted the glories of the Lord, and by his sight he began to see the Lord personally present before him, and thus all his activities became concentrated upon the Lord without deviation. This is the highest stage of perfection, and it is possible for everyone to attain this stage by practice of devotional service. The devotional service of the Lord consists of nine principles of service activities, and they are (1) hearing, (2) chanting, (3) remembering, (4) serving the lotus feet, (5) worshiping, (6) praying, (7) executing the orders, (8) fraternizing, and (9) fully surrendering. Any one of them or all of them are equally competent to award the desired result, but they require to be practiced persistently under the guidance of an expert devotee of the Lord. The first item, hearing, is the most important item of all, and therefore hearing of the Bhagavad-gītā and, later on, Śrīmad-Bhāgavatam is essential for the serious candidate who wants to attain the stage of Bhīṣmadeva at the end. The unique situation at Bhīṣmadeva's time of death can be attained, even though Lord Kṛṣṇa may not be personally present. His words of the Bhagavad-gītā or those of Śrīmad-Bhāgavatam are identical with the Lord. They are sound incarnations of the Lord, and one can fully utilize them to be entitled to attain the stage of Śrī Bhīṣmadeva, who was one of the eight Vasus. Every man or animal must die at a certain stage of life, but one who dies like Bhīṣmadeva attains perfection, and one who dies forced by the laws of nature dies like an animal. That is the difference between a man and an animal. The human form of life is especially meant for dying like Bhīṣmadeva.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.43
He absorbed himself (ātmānam āveśya) in Kṛṣṇa, the charioteer, situated in his heart (ātmani), and stopped his breathing (antaḥśvāsaḥ). Upāramat means he stopped external functioning.
TEXT - SB 1.9.44
sampadyamānam ājñāya
bhīṣmaṁ brahmaṇi niṣkale
sarve babhūvus te tūṣṇīṁ
vayāṁsīva dinātyaye
SYNONYMS
sampadyamānam—having merged into; ājñāya—after knowing this; bhīṣmam—about Śrī Bhīṣmadeva; brahmaṇi—into the Supreme Absolute; niṣkale—unlimited; sarve—all present; babhūvuḥ te—all of them became; tūṣṇīm—silent; vayāṁsi iva—like birds; dina-atyaye—at the end of the day.
TRANSLATION
Knowing that Bhīṣmadeva had merged into the unlimited eternity of the Supreme Absolute, all present there became silent like birds at the end of the day.
PURPORT
To enter into or to become merged into the unlimited eternity of the Supreme Absolute means to enter the original home of the living being. The living beings are all component parts and parcels of the Absolute Personality of Godhead, and therefore they are eternally related with Him as the servitor and the served. The Lord is served by all His parts and parcels, as the complete machine is served by its parts and parcels. Any part of the machine removed from the whole is no longer important. Similarly, any part and parcel of the Absolute detached from the service of the Lord is useless. The living beings who are in the material world are all disintegrated parts and parcels of the supreme whole, and they are no longer as important as the original parts and parcels. There are, however, more integrated living beings who are eternally liberated. The material energy of the Lord, called Durgā-śakti, or the superintendent of the prison house, takes charge of the disintegrated parts and parcels, and thus they undergo a conditioned life under the laws of material nature. When the living being becomes conscious of this fact, he tries to go back home, back to Godhead, and thus the spiritual urge of the living being begins. This spiritual urge is called brahma-jijñāsā, or inquiry about Brahman. Principally this brahma-jijñāsā is successful by knowledge, renunciation and devotional service to the Lord. Jñāna, or knowledge, means knowledge of everything of Brahman, the Supreme; renunciation means detachment of material affection, and devotional service is the revival by practice of the original position of the living being. The successful living beings who are eligible to enter into the realm of the Absolute are called the jñānīs, the yogīs and the bhaktas. The jñānīs and yogīs enter into the impersonal rays of the Supreme, but the bhaktas enter into the spiritual planets known as the Vaikuṇṭhas. In these spiritual planets the Supreme Lord as Nārāyaṇa predominates, and the healthy, unconditioned living beings live there by rendering loving service to the Lord in the capacity of servant, friend, parents and fiancee. There the unconditioned living beings enjoy life in full freedom with the Lord, whereas the impersonalist jñānīs and yogīs enter into the impersonal glowing effulgence of the Vaikuṇṭha planets. The Vaikuṇṭha planets are all self-illuminating like the sun, and the rays of the Vaikuṇṭha planets are called the brahmajyoti. The brahmajyoti is spread unlimitedly, and the material world is but a covered portion of an insignificant part of the same brahmajyoti. This covering is temporary, and therefore it is a sort of illusion.
Bhīṣmadeva, as a pure devotee of the Lord, entered the spiritual realm in one of the Vaikuṇṭha planets where the Lord in His eternal form of Pārtha-sārathi predominates over the unconditioned living beings who are constantly engaged in the service of the Lord. The love and affection which bind the Lord and devotee are exhibited in the case of Bhīṣmadeva. Bhīṣmadeva never forgot the Lord in His transcendental feature as the Pārtha-sārathi, and the Lord was present personally before Bhīṣmadeva while he was passing to the transcendental world. That is the highest perfection of life.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.44
Bhīṣma had attained his cherished form of Kṛṣṇa as the charioteer, but the common people, not knowing this though that he had entered into brahman. That is expressed in this verse. An example of ignorance is given. Birds, thinking that the day has been destroyed at the end of day because they cannot see it, become silent. The day has not actually be destroyed, because one understands that after some time, that day still exists, since after twelve hours daylight appears again. The ignorant think that when Bhīṣma passed away he attained liberation. The intelligent understand that at that very moment in an invisible form Bhīṣma fights on the ground with Kṛṣṇa holding the chariot wheel in his hand, and that in a future appearance of Kṛṣṇa, Bhīṣma will also appear with him. Or brahmaṇi niṣkali can mean “into the brahman Kṛṣṇa, who wears a gold ornament.” One should not explain that Bhīṣma merged into the brahman, since by giving him something devoid of his goal, this would be cheating his eternal associate Bhīṣma of prema, since Bhīṣma did not desire liberation, and since it would be improper for the Lord to give undesired results forcibly.
Jiva's tika ||1.9.44||
sampadyamānam ājnāya bhīṣmam brahmaṇi niṣkale |
sarve babhūvus te tūṣṇīm vayāmsīva dinātyaye ||
TRANSLATION The ignorant, who were like birds who think that day has been destroyed at the approach of evening, thought that Bhīṣma had attained the brahman, and became silent.
Prīti Sandarbha 53:
The words brahmaṇi niṣkale can mean that Bhīṣma attained Kṛṣṇa, Brahman in human form. This is also an acceptable meaning.
adhokṣajālambham ihāśubhātmanaḥ śarīriṇaḥ samsṛti-cakra-śātanam tad brahma-nirvāṇa-sukham vidur budhās tato bhajadhvam hṛdaye hṛd-īśvaram
The wise know that direct contact with the Lord, which includes within it the happiness of Brahman, destroys samsāra for the sinful persons possessing material bodies in this world. Therefore worship in your heart the Lord who possesses various bhāvas. (SB 7.7.37)
Worship in the heart (hrdaye) the Lord who resides in the heart (hṛd-īśvaram).
One may argue that since Bhīṣma was a Vasu he should not attain the Lord for it is said yāvad-adhikāram avashitir ādhiārikānām: The jīvas holding posts in the universe remain as long as their term lasts (and later they attain liberation.) (Brahma-sūtra 3.3.33) This is not true since by pastimes, his expansion was a Vasu. Śruti says that the liberated soul has special powers. Tasya sarveṣu lokeṣu kāmacāro bhavati: he wanders at will in all planets. (Chāndogya Upaniṣad). Thus this is not contrary to Mahābhārata.
TEXT - SB 1.9.45
tatra dundubhayo nedur
deva-mānava-vāditāḥ
śaśaṁsuḥ sādhavo rājñāṁ
khāt petuḥ puṣpa-vṛṣṭayaḥ
SYNONYMS
tatra—thereafter; dundubhayaḥ—drums; neduḥ—were sounded; deva—the demigods from other planets; mānava—men from all countries; vāditāḥ—beaten by; śaśaṁsuḥ—praised; sādhavaḥ—honest; rājñām—by the royal order; khāt—from the sky; petuḥ—began to fall; puṣpa-vṛṣṭayaḥ—showers of flowers.
TRANSLATION
Thereafter, both men and demigods sounded drums in honor, and the honest royal order commenced demonstrations of honor and respect. And from the sky fell showers of flowers.
PURPORT
Bhīṣmadeva was respected both by the human beings and by the demigods. The human beings live on earth and similar other planets in the Bhūr and Bhuvar group of planets, but the demigods live in the Svar, or heavenly planets, and all of them knew Bhīṣmadeva as a great warrior and devotee of the Lord. As a mahājana (or authority) he was on the level of Brahmā, Nārada and Śiva, although he was a human being. Qualification on a par with the great demigods is possible only on attainment of spiritual perfection. Thus Bhīṣmadeva was known all over the universes, and during his time interplanetary travel was effected by finer methods than the futile endeavors of mechanical spacecraft. When the distant planets were informed of the passing away of Bhīṣmadeva, all the inhabitants of the upper planets as well as of the earth dropped showers of flowers to show due respect to the departed great personality. This showering of flowers from heaven is a sign of recognition by great demigods, and it should never be compared to the decoration of a dead body. The body of Bhīṣmadeva lost its material effects due to being surcharged with spiritual realization, and thus the body was spiritualized as when iron becomes red-hot when in contact with fire. The body of a fully self-realized soul is not, therefore, accepted as material. Special ceremonies are observed for such spiritual bodies. The respect and recognition of Bhīṣmadeva are never to be imitated by artificial means, as it has become a fashion to observe the so-called jayantī ceremony for any and every common man. According to authorized śāstras, such a jayantī ceremony for an ordinary man, however exalted he may be materially, is an offense to the Lord because jayantī is reserved for the day when the Lord appears on the earth. Bhīṣmadeva was unique in his activities, and his passing away to the kingdom of God is also unique.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.45
Sādahavaḥ rājñām means “those who were without hatred among the kings.”
Jiva's tika ||1.9.45||
tatra dundubhayo nedur deva-mānava-vāditāḥ |
śaśamsuḥ sādhavo rājnām khāt petuḥ puṣpa-vṛṣṭayaḥ ||
TRANSLATION In the assembly of kings drums played by devatās and men sounded, the sages among kings without hatred praised him, and flowers fell from the sky.
In the assembly of kings (tatra) drums sounded. The sages and others (sādhavaḥ) among the kings praised him.
TEXT - SB 1.9.46
tasya nirharaṇādīni
samparetasya bhārgava
yudhiṣṭhiraḥ kārayitvā
muhūrtaṁ duḥkhito 'bhavat
SYNONYMS
tasya—his; nirharaṇa-ādīni—funeral ceremony; samparetasya—of the dead body; bhārgava—O descendant of Bhṛgu; yudhiṣṭhiraḥ—Mahārāja Yudhiṣṭhira; kārayitvā—having performed it; muhūrtam—for a moment; duḥkhitaḥ—sorry; abhavat—became.
TRANSLATION
O descendant of Bhṛgu [Śaunaka], after performing funeral rituals for the dead body of Bhīṣmadeva, Mahārāja Yudhiṣṭhira was momentarily overtaken with grief.
PURPORT
Bhīṣmadeva was not only a great family head of Mahārāja Yudhiṣṭhira, but also he was a great philosopher and friend to him, his brothers and his mother. Since Mahārāja Pāṇḍu, the father of the five brothers headed by Mahārāja Yudhiṣṭhira, had died, Bhīṣmadeva was the most affectionate grandfather of the Pāṇḍavas and caretaker of the widow daughter-in-law Kuntīdevī. Although Mahārāja Dhṛtarāṣṭra, the elder uncle of Mahārāja Yudhiṣṭhira, was there to look after them, his affection was more on the side of his hundred sons, headed by Duryodhana. Ultimately a colossal clique was fabricated to deprive the five fatherless brothers of the rightful claim of the kingdom of Hastināpura. There was great intrigue, common in imperial palaces, and the five brothers were exiled to the wilderness. But Bhīṣmadeva was always a sincerely sympathetic well-wisher, grandfather, friend and philosopher to Mahārāja Yudhiṣṭhira, even up to the last moment of his life. He died very happily by seeing Mahārāja Yudhiṣṭhira to the throne, otherwise he would have long ago quitted his material body, instead of suffering agony over the undue sufferings of the Pāṇḍavas. He was simply waiting for the opportune moment because he was sure and certain that the sons of Pāṇḍu would come out victorious in the Battlefield of Kurukṣetra, as His Lordship Śrī Kṛṣṇa was their protector. As a devotee of the Lord, he knew that the Lord's devotee cannot be vanquished at any time. Mahārāja Yudhiṣṭhira was quite aware of all these good wishes of Bhīṣmadeva, and therefore he must have been feeling the great separation. He was sorry for the separation of a great soul, and not for the material body which Bhīṣmadeva relinquished. The funeral ceremony was a necessary duty, although Bhīṣmadeva was a liberated soul. Since Bhīṣmadeva was without issue, the eldest grandson, namely Mahārāja Yudhiṣṭhira, was the rightful person to perform this ceremony. It was a great boon to Bhīṣmadeva that an equally great son of the family undertook the last rites of a great man.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.46
Nirharaṇādīni means saṁskāras. Though Bhīṣma is an eternal associate of the Lord, his aṁśa had entered into Vasu (who then descended from the heavenly planets to earth.) Thus Bhīṣma is shown by the Lord to give up his body. His aṁśa was situated in Vasu, and he himself attained the spiritual world. yāvad adhikāram avasthitir ādhikārikāṇām: those designated by the Lord remain in their posts on earth as long as that Lord chooses. (Vedānta-sūtra 3.3.33) Samparetasya can be analyzed as sam for samyak (completely), para for parameśvara (supreme lord) and itasya for prāptasya (obtained). Thus the word means “of the person who attained the Supreme Lord completely.” This is supported by the śruti explaining the details of liberation. Tasya sarveṣu lokeṣu kāma-caṛo bhavati: the liberated soul is free to travel in all the planets as he pleases. (Chāndogya Upaniṣad 7.25.2) It has been said that Bhīṣma, an eternal associate of the Lord, attained Kṛṣṇa as the charioteer in aprakaṭa-līlā. Thus in the previous description of Bhīṣma stopping his breath and giving up his body, one should say that he simply became detached from (upāramat) his manifested body on earth. One should not say that he gave up a material body and gave up breathing. Yudhiṣṭhira was sad for a short period. This he did to follow the custom of the people (since he understood that Bhīṣma did not have a material body).
TEXT - SB 1.9.47
tuṣṭuvur munayo hṛṣṭāḥ
kṛṣṇaṁ tad-guhya-nāmabhiḥ
tatas te kṛṣṇa-hṛdayāḥ
svāśramān prayayuḥ punaḥ
SYNONYMS
tuṣṭuvuḥ—satisfied; munayaḥ—the great sages, headed by Vyāsadeva, etc.; hṛṣṭāḥ—all in a happy mood; kṛṣṇam—unto Lord Kṛṣṇa, the Personality of Godhead; tat—His; guhya—confidential; nāmabhiḥ—by His holy name, etc.; tataḥ—thereafter; te—they; kṛṣṇa-hṛdayāḥ—persons who always bear Lord Kṛṣṇa in their hearts; sva-āśramān—to their respective hermitages; prayayuḥ—returned; punaḥ—again.
TRANSLATION
All the great sages then glorified Lord Śrī Kṛṣṇa, who was present there, by confidential Vedic hymns. Then all of them returned to their respective hermitages, bearing always Lord Kṛṣṇa within their hearts.
PURPORT
The devotees of the Lord are always in the heart of the Lord, and the Lord is always in the hearts of the devotees. That is the sweet relation between the Lord and His devotees. Due to unalloyed love and devotion for the Lord, the devotees always see Him within themselves, and the Lord also, although He has nothing to do and nothing to aspire to, is always busy in attending to the welfare of His devotees. For the ordinary living beings the law of nature is there for all actions and reactions, but He is always anxious to put His devotees on the right path. The devotees, therefore, are under the direct care of the Lord. And the Lord also voluntarily puts Himself under the care of His devotees only. So all the sages, headed by Vyāsadeva, were devotees of the Lord, and therefore they chanted the Vedic hymns after the funeral ceremony just to please the Lord, who was present there personally. All the Vedic hymns are chanted to please Lord Kṛṣṇa. This is confirmed in the Bhagavad-gītā (15.15). All the Vedas, Upaniṣads, Vedānta, etc., are seeking Him only, and all hymns are for glorifying Him only. The sages, therefore, performed the exact acts suitable for the purpose, and they happily departed for their respective hermitages.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.47
Tad-guhya-nāmabhiḥ indicates that they said, “O Kṛṣṇa, affectionate to the devotees, controlled by prema! We offer respects to your affection nature.”
Jiva's tika ||1.9.47||
tuṣṭuvur munayo hṛṣṭāḥ kṛṣṇam tad-guhya-nāmabhiḥ |
tatas te kṛṣṇa-hṛdayāḥ svāśramān prayayuḥ punaḥ ||
TRANSLATION
The sages in joy praised Kṛṣṇa with his confidential names and then with Kṛṣṇa in their hearts departed again for their hermitages.
The confidential names are names like Kṛṣṇa and Govinda which show his inconceivable greatness.
TEXT - SB 1.9.48
tato yudhiṣṭhiro gatvā
saha-kṛṣṇo gajāhvayam
pitaraṁ sāntvayām āsa
gāndhārīṁ ca tapasvinīm
SYNONYMS
tataḥ—thereafter; yudhiṣṭhiraḥ—Mahārāja Yudhiṣṭhira; gatvā—going there; saha—with; kṛṣṇaḥ—the Lord; gajāhvayam—in the capital named Gajāhvaya Hastināpura; pitaram—unto his uncle (Dhṛtarāṣṭra); sāntvayām āsa—consoled; gāndhārīm—the wife of Dhṛtarāṣṭra; ca—and; tapasvinīm—an ascetic lady.
TRANSLATION
Thereafter, Mahārāja Yudhiṣṭhira at once went to his capital, Hastināpura, accompanied by Lord Śrī Kṛṣṇa, and there he consoled his uncle and aunt Gāndhārī, who was an ascetic.
PURPORT
Dhṛtarāṣṭra and Gāndhārī, the father and the mother of Duryodhana and his brothers, were the elder uncle and aunt of Mahārāja Yudhiṣṭhira. After the Battle of Kurukṣetra, the celebrated couple, having lost all their sons and grandsons, were under the care of Mahārāja Yudhiṣṭhira. They were passing their days in great agony over such a heavy loss of life and were practically living the life of ascetics. The death news of Bhīṣmadeva, uncle of Dhṛtarāṣṭra, was another great shock for the King and the Queen, and therefore they required solace from Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira was conscious of his duty, and he at once hurried to the spot with Lord Kṛṣṇa and satisfied the bereaved Dhṛtarāṣṭra with kind words, from both himself and the Lord also.
Gāndhārī was a powerful ascetic, although she was living the life of a faithful wife and a kind mother. It is said that Gāndhārī also voluntarily closed her eyes because of the blindness of her husband. A wife's duty is to follow the husband cent percent. And Gāndhārī was so true to her husband that she followed him even in his perpetual blindness. Therefore in her actions she was a great ascetic. Besides that, the shock she suffered because of the wholesale killing of her one hundred sons and her grandsons also was certainly too much for a woman. But she suffered all this just like an ascetic. Gāndhārī, although a woman, is no less than Bhīṣmadeva in character. They are both remarkable personalities in the Mahābhārata.
Srila Visvanatha Cakravarti Thakur Commentary - 1.9.48
Pitaram means Dhṛtarāṣtṛa.
TEXT - SB 1.9.49
pitrā cānumato rājā
vāsudevānumoditaḥ
cakāra rājyaṁ dharmeṇa
pitṛ-paitāmahaṁ vibhuḥ
SYNONYMS
pitrā—by his uncle, Dhṛtarāṣṭra; ca—and; anumataḥ—with his approval; rājā—King Yudhiṣṭhira; vāsudeva-anumoditaḥ—confirmed by Lord Śrī Kṛṣṇa; cakāra—executed; rājyam—the kingdom; dharmeṇa—in compliance with the codes of royal principles; pitṛ—father; paitāmaham—forefather; vibhuḥ—as great as.
TRANSLATION
After this, the great religious King, Mahārāja Yudhiṣṭhira, executed the royal power in the kingdom strictly according to the codes and royal principles approved by his uncle and confirmed by Lord Śrī Kṛṣṇa.
PURPORT
Mahārāja Yudhiṣṭhira was not a mere tax collector. He was always conscious of his duty as a king, which is no less than that of a father or spiritual master. The king is to see to the welfare of the citizens from all angles of social, political, economic and spiritual upliftment. The king must know that human life is meant for liberating the encaged soul from the bondage of material conditions, and therefore his duty is to see that the citizens are properly looked after to attain this highest stage of perfection.
Mahārāja Yudhiṣṭhira followed these principles strictly, as will be seen from the next chapter. Not only did he follow the principles, but he also got approval from his old uncle, who was experienced in political affairs, and that was also confirmed by Lord Kṛṣṇa, the speaker of the philosophy of Bhagavad-gītā.
Mahārāja Yudhiṣṭhira is the ideal monarch, and monarchy under a trained king like Mahārāja Yudhiṣṭhira is by far the most superior form of government, superior to modern republics or governments of the people, by the people. The mass of people, especially in this age of Kali, are all born śūdras, basically lowborn, ill-trained, unfortunate and badly associated. They themselves do not know the highest perfectional aim of life. Therefore, votes cast by them actually have no value, and thus persons elected by such irresponsible votes cannot be responsible representatives like Mahārāja Yudhiṣṭhira.
Thus end the Bhaktivedanta purports of the First Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "The passing Away of Bhīṣmadeva in the presence of Lord Kṛṣṇa."
10. Departure of Lord Kṛṣṇa for Dvārakā
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9-10, 11-12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34-35, 36
TEXT - SB 1.10.1
śaunaka uvāca
hatvā svariktha-spṛdha ātatāyino
yudhiṣṭhiro dharma-bhṛtāṁ variṣṭhaḥ
sahānujaiḥ pratyavaruddha-bhojanaḥ
kathaṁ pravṛttaḥ kim akāraṣīt tataḥ
SYNONYMS
śaunakaḥ uvāca—Śaunaka inquired; hatvā—after killing; svariktha—the legal inheritance; spṛdhaḥ—desiring to usurp; ātatāyinaḥ—the aggressor; yudhiṣṭhiraḥ—King Yudhiṣṭhira; dharma-bhṛtām—of those who strictly follow religious principles; variṣṭhaḥ—greatest; saha-anujaiḥ—with his younger brothers; pratyavaruddha—restricted; bhojanaḥ—acceptance of necessities; katham—how; pravṛttaḥ—engaged; kim—what; akāraṣīt—executed; tataḥ—thereafter.
TRANSLATION
Śaunaka Muni asked: After killing his enemies who desired to usurp his rightful inheritance, how did the greatest of all religious men, Mahārāja Yudhiṣṭhira, assisted by his brothers, rule his subjects? Surely he could not freely enjoy his kingdom with unrestricted consciousness.
PURPORT
Mahārāja Yudhiṣṭhira was the greatest of all men of religion. Thus he was not at all inclined to fight with his cousins for the sake of enjoying the kingdom: he fought for the right cause because the kingdom of Hastināpura was his rightful inheritance and his cousins wanted to usurp it for themselves. He fought, therefore, for the right cause under the guidance of Lord Śrī Kṛṣṇa, but he could not enjoy the results of his victory because his cousins were all killed in the fight. He therefore ruled over the kingdom as a matter of duty, assisted by his younger brothers. The inquiry was important for Śaunaka Ṛṣi, who wanted to know about the behavior of Mahārāja Yudhiṣṭhira when he was at ease to enjoy the kingdom.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.1
In tenth chapter describes how Kṛṣṇa after placing the Pāṇḍavas in the kingdom without obstacles went to Dvārakā and was praised by the Yādavas.
Since it was mentioned in a general way that with the agreement of Kṛṣṇa the Pāṇḍavas ruled the kingdom, the inquisitive sages ask about this. The enemies desired his wealth (svarikthe). They obtained it, and then he took it back from them (pratyavaruddha) and was able to enjoy it.
Jiva's tika ||1.10.1||
vamśam kuror vamśa-davāgni-nirhṛtam samrohayitvā bhava-bhāvano hariḥ |
niveśayitvā nija-rājya īśvaro yudhiṣṭhiram prīta-manā babhūva ha ||
TRANSLATION Sūta said: Kṛṣṇa, upon whom Śiva meditates, became pleased, having increased the Kuru family which was destroyed by the forest fire of anger, by protecting Parīkṣit, and by installing Yudhiṣṭhira in his rightful kingdom.
This answers the question concerning the condition of the kingdom mentioned in the previous verse.
TEXT - SB 1.10.2
sūta uvāca
vaṁśaṁ kuror vaṁśa-davāgni-nirhṛtaṁ
saṁrohayitvā bhava-bhāvano hariḥ
niveśayitvā nija-rājya īśvaro
yudhiṣṭhiraṁ prīta-manā babhūva ha
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī replied; vaṁśam—dynasty; kuroḥ—of King Kuru; vaṁśa-dava-agni—a forest fire set by the bamboos; nirhṛtam—exhausted; saṁrohayitvā—seedling of the dynasty; bhava-bhāvanaḥ—the maintainer of creation; hariḥ—the Personality of Godhead, Śrī Kṛṣṇa; niveśayitvā—having reestablished; nija-rājye—in his own kingdom; īśvaraḥ—the Supreme Lord; yudhiṣṭhiram—unto Mahārāja Yudhiṣṭhira; prīta-manāḥ—pleased in His mind; babhūva ha—became.
TRANSLATION
Sūta Gosvāmī said: Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, who is the maintainer of the world, became pleased after reestablishing Mahārāja Yudhiṣṭhira in his own kingdom and after restoring the Kuru dynasty, which had been exhausted by the bamboo fire of anger.
PURPORT
This world is compared to a forest fire caused by the cohesion of bamboo bushes. Such a forest fire takes place automatically, for bamboo cohesion occurs without external cause. Similarly, in the material world the wrath of those who want to lord it over material nature interacts, and the fire of war takes place, exhausting the unwanted population. Such fires or wars take place, and the Lord has nothing to do with them. But because He wants to maintain the creation, He desires the mass of people to follow the right path of self-realization, which enables the living beings to enter into the kingdom of God. The Lord wants the suffering human beings to come back home, back to Him, and cease to suffer the threefold material pangs. The whole plan of creation is made in that way, and one who does not come to his senses suffers in the material world by pangs inflicted by the illusory energy of the Lord. The Lord therefore wants His bona fide representative to rule the world. Lord Śrī Kṛṣṇa descended to establish this sort of regime and to kill the unwanted persons who have nothing to do with His plan. The Battle of Kurukṣetra was fought according to the plan of the Lord so that undesirable persons could get out of the world and a peaceful kingdom under His devotee could be established. The Lord was therefore fully satisfied when King Yudhiṣṭhira was on the throne and the seedling of the dynasty of Kuru, in the person of Mahārāja Parīkṣit, was saved.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.2
The answer shows that he took up the ruling of the country only after seeing that Kṛṣṇa was pleased. Kṛṣṇa increased the Kuru family, which had been destroyed by the fire (of anger) in the bamboo forest, by saving Parīkṣit. Just as the bamboo burns by the fire ignited by rubbing of the bamboos, the Kuru family was destroyed by a war which arose from mutual anger. Kṛṣṇa makes even Śiva (bhava) meditate on his pastimes (bhāvanaḥ).
TEXT - SB 1.10.3
niśamya bhīṣmoktam athācyutoktaṁ
pravṛtta-vijñāna-vidhūta-vibhramaḥ
śaśāsa gām indra ivājitāśrayaḥ
paridhyupāntām anujānuvartitaḥ
SYNONYMS
niśamya—after listening; bhīṣma-uktam—what was spoken by Bhīṣmadeva; atha—as also; acyuta-uktam—what was spoken by the infallible Lord Kṛṣṇa; pravṛtta—being engaged in; vijñāna—perfect knowledge; vidhūta—completely washed; vibhramaḥ—all misgivings; śaśāsa—ruled over; gām—the earth; indra—the king of the heavenly planet; iva—like; ajita-āśrayaḥ—protected by the invincible Lord; paridhi-upāntām—including the seas; anuja—the younger brothers; anuvartitaḥ—being followed by them.
TRANSLATION
Mahārāja Yudhiṣṭhira, after being enlightened by what was spoken by Bhīṣmadeva and Lord Śrī Kṛṣṇa, the infallible, engaged himself in matters of perfect knowledge because all his misgivings were eradicated. Thus he ruled over the earth and seas and was followed by his younger brothers.
PURPORT
The modern English law of primogeniture, or the law of inheritance by the firstborn, was also prevalent in those days when Mahārāja Yudhiṣṭhira ruled the earth and seas. In those days the King of Hastināpura (now part of New Delhi) was the emperor of the world, including the seas, up to the time of Mahārāja Parīkṣit, the grandson of Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira's younger brothers were acting as his ministers and commanders of state, and there was full cooperation between the perfectly religious brothers of the King. Mahārāja Yudhiṣṭhira was the ideal king or representative of Lord Śrī Kṛṣṇa to rule over the kingdom of earth and was comparable to King Indra, the representative ruler of the heavenly planets. The demigods like Indra, Candra, Sūrya, Varuṇa and Vāyu are representative kings of different planets of the universe, and similarly Mahārāja Yudhiṣṭhira was also one of them, ruling over the kingdom of the earth. Mahārāja Yudhiṣṭhira was not a typically unenlightened political leader of modern democracy. Mahārāja Yudhiṣṭhira was instructed by Bhīṣmadeva and the infallible Lord also, and therefore he had full knowledge of everything in perfection.
The modern elected executive head of a state is just like a puppet because he has no kingly power. Even if he is enlightened like Mahārāja Yudhiṣṭhira, he cannot do anything out of his own good will due to his constitutional position. Therefore, there are so many states over the earth quarreling because of ideological differences or other selfish motives. But a king like Mahārāja Yudhiṣṭhira had no ideology of his own. He had but to follow the instructions of the infallible Lord and the Lord's representative and the authorized agent, Bhīṣmadeva. It is instructed in the śāstras that one should follow the great authority and the infallible Lord without any personal motive and manufactured ideology. Therefore, it was possible for Mahārāja Yudhiṣṭhira to rule the whole world, including the seas, because the principles were infallible and universally applicable to everyone. The conception of one world state can only be fulfilled if we can follow the infallible authority. An imperfect human being cannot create an ideology acceptable to everyone. Only the perfect and the infallible can create a program which is applicable at every place and can be followed by all in the world. It is the person who rules, and not the impersonal government. If the person is perfect, the government is perfect. If the person is a fool, the government is a fool's paradise. That is the law of nature. There are so many stories of imperfect kings or executive heads. Therefore, the executive head must be a trained person like Mahārāja Yudhiṣṭhira, and he must have the full autocratic power to rule over the world. The conception of a world state can take shape only under the regime of a perfect king like Mahārāja Yudhiṣṭhira. The world was happy in those days because there were kings like Mahārāja Yudhiṣṭhira to rule over the world.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.3
The knowledge which appeared (pravṛtta-vijñāna) was that the world is dependent on the Lord, and is not independent. He was free of the illusion that “I am the doer (vidhūta-vibhramaḥ).” Gām means earth and heaven. Ajita refers to Kṛṣṇa and Upendra (Indra takes shelter of Upendra.) Paridhi means ocean and also all directions upwards as well (in the case of Indra). Anujānuvartitaḥ means with the compliance of his younger brothers, or with the compliance of his younger brother Upendra (in the case of Indra).
TEXT - SB 1.10.4
kāmaṁ vavarṣa parjanyaḥ
sarva-kāma-dughā mahī
siṣicuḥ sma vrajān gāvaḥ
payasodhasvatīr mudā
SYNONYMS
kāmam—everything needed; vavarṣa—was showered; parjanyaḥ—rains; sarva—everything; kāma—necessities; dughā—producer; mahī—the land; siṣicuḥ sma—moisten; vrajān—pasturing grounds; gāvaḥ—the cow; payasā udhasvatīḥ—due to swollen milk bags; mudā—because of a joyful attitude.
TRANSLATION
During the reign of Mahārāja Yudhiṣṭhira, the clouds showered all the water that people needed, and the earth produced all the necessities of man in profusion. Due to its fatty milk bag and cheerful attitude, the cow used to moisten the grazing ground with milk.
PURPORT
The basic principle of economic development is centered on land and cows. The necessities of human society are food grains, fruits, milk, minerals, clothing, wood, etc. One requires all these items to fulfill the material needs of the body. Certainly one does not require flesh and fish or iron tools and machinery. During the regime of Mahārāja Yudhiṣṭhira, all over the world there were regulated rainfalls. Rainfalls are not in the control of the human being. The heavenly King Indradeva is the controller of rains, and he is the servant of the Lord. When the Lord is obeyed by the king and the people under the king's administration, there are regulated rains from the horizon, and these rains are the causes of all varieties of production on the land. Not only do regulated rains help ample production of grains and fruits, but when they combine with astronomical influences there is ample production of valuable stones and pearls. Grains and vegetables can sumptuously feed a man and animals, and a fatty cow delivers enough milk to supply a man sumptuously with vigor and vitality. If there is enough milk, enough grains, enough fruit, enough cotton, enough silk and enough jewels, then why do the people need cinemas, houses of prostitution, slaughterhouses, etc.? What is the need of an artificial luxurious life of cinema, cars, radio, flesh and hotels? Has this civilization produced anything but quarreling individually and nationally? Has this civilization enhanced the cause of equality and fraternity by sending thousands of men into a hellish factory and the war fields at the whims of a particular man?
It is said here that the cows used to moisten the pasturing land with milk because their milk bags were fatty and the animals were joyful. Do they not require, therefore, proper protection for a joyful life by being fed with a sufficient quantity of grass in the field? Why should men kill cows for their selfish purposes? Why should man not be satisfied with grains, fruits and milk, which, combined together, can produce hundreds and thousands of palatable dishes. Why are there slaughterhouses all over the world to kill innocent animals? Mahārāja Parīkṣit, grandson of Mahārāja Yudhiṣṭhira, while touring his vast kingdom, saw a black man attempting to kill a cow. The King at once arrested the butcher and chastised him sufficiently. Should not a king or executive head protect the lives of the poor animals who are unable to defend themselves? Is this humanity? Are not the animals of a country citizens also? Then why are they allowed to be butchered in organized slaughterhouses? Are these the signs of equality, fraternity and nonviolence?
Therefore, in contrast with the modern, advanced, civilized form of government, an autocracy like Mahārāja Yudhiṣṭhira's is by far superior to a so-called democracy in which animals are killed and a man less than an animal is allowed to cast votes for another less-than-animal man.
We are all creatures of material nature. In the Bhagavad-gītā it is said that the Lord Himself is the seed-giving father and material nature is the mother of all living beings in all shapes. Thus mother material nature has enough foodstuff both for animals and for men, by the grace of the Father Almighty, Śrī Kṛṣṇa. The human being is the elder brother of all other living beings. He is endowed with intelligence more powerful than animals for realizing the course of nature and the indications of the Almighty Father. Human civilizations should depend on the production of material nature without artificially attempting economic development to turn the world into a chaos of artificial greed and power only for the purpose of artificial luxuries and sense gratification. This is but the life of dogs and hogs.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.4
Udhasvatī means full udders.
TEXT - SB 1.10.5
nadyaḥ samudrā girayaḥ
savanaspati-vīrudhaḥ
phalanty oṣadhayaḥ sarvāḥ
kāmam anvṛtu tasya vai
SYNONYMS
nadyaḥ—rivers; samudrāḥ—oceans; girayaḥ—hills and mountains; savanaspati—vegetables; vīrudhaḥ—creepers; phalanti—active; oṣadhayaḥ—drugs; sarvāḥ—all; kāmam—necessities; anvṛtu—seasonal; tasya—for the King; vai—certainly.
TRANSLATION
The rivers, oceans, hills, mountains, forests, creepers and active drugs, in every season, paid their tax quota to the King in profusion.
PURPORT
Since Mahārāja Yudhiṣṭhira was under the protection of the ajita, the infallible Lord, as above mentioned, the properties of the Lord, namely the rivers, oceans, hills, forests, etc., were all pleased, and they used to supply their respective quota of taxes to the King. The secret to success is to take refuge under the protection of the Supreme Lord. Without His sanction, nothing can be possible. To make economic development by our own endeavors on the strength of tools and machinery is not all. The sanction of the Supreme Lord must be there, otherwise despite all instrumental arrangements everything will be unsuccessful. The ultimate cause of success is the daiva, the Supreme. Kings like Mahārāja Yudhiṣṭhira knew perfectly well that the king is the agent of the Supreme Lord to look after the welfare of the mass of people. Actually the state belongs to the Supreme Lord. The rivers, oceans, forests, hills, drugs, etc., are not creations of man. They are all creations of the Supreme Lord, and the living being is allowed to make use of the property of the Lord for the service of the Lord. Today's slogan is that everything is for the people, and therefore the government is for the people and by the people. But to produce a new species of humanity at the present moment on the basis of God consciousness and perfection of human life, the ideology of godly communism, the world has to again follow in the footsteps of kings like Mahārāja Yudhiṣṭhira or Parīkṣit. There is enough of everything by the will of the Lord, and we can make proper use of things to live comfortably without enmity between men, or animal and man or nature. The control of the Lord is everywhere, and if the Lord is pleased, every part of nature will be pleased. The river will flow profusely to fertilize the land; the oceans will supply sufficient quantities of minerals, pearls and jewels; the forest will supply sufficient wood, drugs and vegetables, and the seasonal changes will effectively help produce fruits and flowers in profuse quantity. The artificial way of living depending on factories and tools can render so-called happiness only to a limited number at the cost of millions. Since the energy of the mass of people is engaged in factory production, the natural products are being hampered, and for this the mass is unhappy. Without being educated properly, the mass of people are following in the footsteps of the vested interests by exploiting natural reserves, and therefore there is acute competition between individual and individual and nation and nation. There is no control by the trained agent of the Lord. We must look into the defects of modern civilization by comparison here, and should follow in the footsteps of Mahārāja Yudhiṣṭhira to cleanse man and wipe out anachronisms.
TEXT - SB 1.10.6
nādhayo vyādhayaḥ kleśā
daiva-bhūtātma-hetavaḥ
ajāta-śatrāv abhavan
jantūnāṁ rājñi karhicit
SYNONYMS
na—never; ādhayaḥ—anxieties; vyādhayaḥ—diseases; kleśāḥ—trouble due to excessive heat and cold; daiva-bhūta-ātma—all due to the body, supernatural power and other living beings; hetavaḥ—due to the cause of; ajāta-śatrau—unto one who has no enemy; abhavan—happened; jantūnām—of the living beings; rājñi—unto the King; karhicit—at any time.
TRANSLATION
Because of the King's having no enemy, the living beings were not at any time disturbed by mental agonies, diseases, or excessive heat or cold.
PURPORT
To be nonviolent to human beings and to be a killer or enemy of the poor animals is Satan's philosophy. In this age there is enmity toward poor animals, and therefore the poor creatures are always anxious. The reaction of the poor animals is being forced on human society, and therefore there is always the strain of cold or hot war between men, individually, collectively or nationally. At the time of Mahārāja Yudhiṣṭhira, there were no different nations, although there were different subordinate states. The whole world was united, and the supreme head, being a trained king like Yudhiṣṭhira, kept all the inhabitants free from anxiety, diseases and excessive heat and cold. They were not only economically well-to-do, but also physically fit and undisturbed by supernatural power, by enmity from other living beings and by disturbance of bodily and mental agonies. There is a proverb in Bengali that a bad king spoils the kingdom and a bad housewife spoils the family. This truth is applicable here also. Because the King was pious and obedient to the Lord and sages, because he was no one's enemy and because he was a recognized agent of the Lord and therefore protected by Him, all the citizens under the King's protection were, so to speak, directly protected by the Lord and His authorized agents. Unless one is pious and recognized by the Lord, he cannot make others happy who are under his care. There is full cooperation between man and God and man and nature, and this conscious cooperation between man and God and man and nature, as exemplified by King Yudhiṣṭhira, can bring about happiness, peace and prosperity in the world. The attitude of exploiting one another, the custom of the day, will only bring misery.
TEXT - SB 1.10.7
uṣitvā hāstinapure
māsān katipayān hariḥ
suhṛdāṁ ca viśokāya
svasuś ca priya-kāmyayā
SYNONYMS
uṣitvā—staying; hāstinapure—in the city of Hastināpura; māsān—months; katipayān—a few; hariḥ—Lord Śrī Kṛṣṇa; suhṛdām—relatives; ca—also; viśokāya—for pacifying them; svasuḥ—the sister; ca—and; priya-kāmyayā—for pleasing.
TRANSLATION
Śrī Hari, Lord Śrī Kṛṣṇa, resided at Hastināpura for a few months to pacify His relatives and please His own sister [Subhadrā].
PURPORT
Kṛṣṇa was to start for Dvārakā, His own kingdom, after the Battle of Kurukṣetra and Yudhiṣṭhira's being enthroned, but to oblige the request of Mahārāja Yudhiṣṭhira and to show special mercy to Bhīṣmadeva, Lord Kṛṣṇa stopped at Hastināpura, the capital of the Pāṇḍavas. The Lord decided to stay especially to pacify the aggrieved King as well as to please Subhadrā, sister of Lord Śrī Kṛṣṇa. Subhadrā was especially to be pacified because she lost her only son, Abhimanyu, who was just married. The boy left his wife, Uttarā, mother of Mahārāja Parīkṣit. The Lord is always pleased to satisfy His devotees in any capacity. Only His devotees can play the parts of His relatives. The Lord is absolute.
TEXT - SB 1.10.8
āmantrya cābhyanujñātaḥ
pariṣvajyābhivādya tam
āruroha rathaṁ kaiścit
pariṣvakto 'bhivāditaḥ
SYNONYMS
āmantrya—taking permission; ca—and; abhyanujñātaḥ—being permitted; pariṣvajya—embracing; abhivādya—bowing down at the feet; tam—unto Mahārāja Yudhiṣṭhira; āruroha—ascended; ratham—the chariot; kaiścit—by someone; pariṣvaktaḥ—being embraced; abhivāditaḥ—being offered obeisances.
TRANSLATION
Afterwards, when the Lord asked permission to depart and the King gave it, the Lord offered His respects to Mahārāja Yudhiṣṭhira by bowing down at his feet, and the King embraced Him. After this the Lord, being embraced by others and receiving their obeisances, got into His chariot.
PURPORT
Mahārāja Yudhiṣṭhira was the elder cousin of Lord Kṛṣṇa, and therefore while departing from him the Lord bowed down at the King's feet. The King embraced Him as a younger brother, although the King knew perfectly well that Kṛṣṇa is the Supreme Personality of Godhead. The Lord takes pleasure when some of His devotees accept Him as less important in terms of love. No one is greater than or equal to the Lord, but He takes pleasure in being treated as younger than His devotees. These are all transcendental pastimes of the Lord. The impersonalist cannot enter into the supernatural roles played by the devotee of the Lord. Thereafter Bhīma and Arjuna embraced the Lord because they were of the same age, but Nakula and Sahadeva bowed down before the Lord because they were younger than He.
TEXT - SB 1.10.9-10
subhadrā draupadī kuntī
virāṭa-tanayā tathā
gāndhārī dhṛtarāṣṭraś ca
yuyutsur gautamo yamau
vṛkodaraś ca dhaumyaś ca
striyo matsya-sutādayaḥ
na sehire vimuhyanto
virahaṁ śārṅga-dhanvanaḥ
SYNONYMS
subhadrā—the sister of Kṛṣṇa; draupadī—the wife of the Pāṇḍavas; kuntī—the mother of the Pāṇḍavas; virāṭa-tanayā—the daughter of Virāṭa (Uttarā); tathā—also; gāndhārī—the mother of Duryodhana; dhṛtarāṣṭraḥ—the father of Duryodhana; ca—and; yuyutsuḥ—the son of Dhṛtarāṣṭra by his vaiśya wife; gautamaḥ—Kṛpācārya; yamau—the twin brothers Nakula and Sahadeva; vṛkodaraḥ—Bhīma; ca—and; dhaumyaḥ—Dhaumya; ca—and; striyaḥ—also other ladies of the palace; matsya-sutā-ādayaḥ—the daughter of a fisherman (Satyavatī, Bhīṣma's stepmother); na—could not; sehire—tolerate; vimuhyantaḥ—almost fainting; viraham—separation; śārṅga-dhanvanaḥ—of Śrī Kṛṣṇa, who bears a conch in His hand.
TRANSLATION
At that time Subhadrā, Draupadī, Kuntī, Uttarā, Gāndhārī, Dhṛtarāṣṭra, Yuyutsu, Kṛpācārya, Nakula, Sahadeva, Bhīmasena, Dhaumya and Satyavatī all nearly fainted because it was impossible for them to bear separation from Lord Kṛṣṇa.
PURPORT
Lord Śrī Kṛṣṇa is so attractive for the living beings, especially for the devotees, that it is impossible for them to tolerate separation. The conditioned soul under the spell of illusory energy forgets the Lord, otherwise he cannot. The feeling of such separation cannot be described, but it can simply be imagined by devotees only. After His separation from Vṛndāvana and the innocent rural cowherd boys, girls, ladies and others, they all felt shock throughout their lives, and the separation of Rādhārāṇī, the most beloved cowherd girl, is beyond expression. Once they met at Kurukṣetra during a solar eclipse, and the feeling which was expressed by them is heartrending. There is, of course, a difference in the qualities of the transcendental devotees of the Lord, but none of them who have ever contacted the Lord by direct communion or otherwise can leave Him for a moment. That is the attitude of the pure devotee.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.9-10
subhadrā draupadī kuntī virāṭa-tanayā tathā |
gāndhārī dhṛtarāṣṭraś ca yuyutsur gautamo yamau ||
vṛkodaraś ca dhaumyaś ca striyo matsya-sutādayaḥ |
na sehire vimuhyanto virahaṁ śārṅga-dhanvanaḥ ||
Yuyutsu was Dhṛtarāṣṭra’s son by a vaiśya wife. Gautama is Kṛpa. Matsya-sutā refers to Uttarā. Her name is repeated because of the confusion arising on thinking of how her embryo was saved by Kṛṣṇa. Or it can refer to Satyavatī.
Jiva's tika ||1.10.10||
nyarundhann udgalad bāṣpam autkaṇṭhyād devakī-sute |
niryāty agārān no 'bhadram iti syād bāndhava-striyaḥ ||
TRANSLATION When Kṛṣṇa left the house all the wives of his friends blocked the tears flowing from their eyes because of their attachment to him, thinking “There should be no inauspiciousness for him.”
He went out of the house, fearing their destruction from the tears.
TEXT - SB 1.10.11-12
sat-saṅgān mukta-duḥsaṅgo
hātuṁ notsahate budhaḥ
kīrtyamānaṁ yaśo yasya
sakṛd ākarṇya rocanam
tasmin nyasta-dhiyaḥ pārthāḥ
saheran virahaṁ katham
darśana-sparśa-saṁlāpa-
śayanāsana-bhojanaiḥ
SYNONYMS
sat-saṅgāt—by the association of pure devotees; mukta-duḥsaṅgaḥ—freed from bad materialistic association; hātum—to give up; na utsahate—never attempts; budhaḥ—one who has understood the Lord; kīrtyamānam—glorifying; yaśaḥ—fame; yasya—whose; sakṛt—once only; ākarṇya—hearing only; rocanam—pleasing; tasmin—unto Him; nyasta-dhiyaḥ—one who has given his mind unto Him; pārthāḥ—the sons of Pṛthā; saheran—can tolerate; viraham—separation; katham—how; darśana—seeing face to face; sparśa—touching; saṁlāpa—conversing; śayana—sleeping; āsana—sitting; bhojanaiḥ—dining together.
TRANSLATION
The intelligent, who have understood the Supreme Lord in association with pure devotees and have become freed from bad materialistic association, can never avoid hearing the glories of the Lord, even though they have heard them only once. How, then, could the Pāṇḍavas tolerate His separation, for they had been intimately associated with His person, seeing Him face to face, touching Him, conversing with Him, and sleeping, sitting and dining with Him?
PURPORT
The living being's constitutional position is one of serving a superior. He is obliged to serve by force the dictates of illusory material energy in different phases of sense gratification. And in serving the senses he is never tired. Even though he may be tired, the illusory energy perpetually forces him to do so without being satisfied. There is no end to such sense gratificatory business, and the conditioned soul becomes entangled in such servitude without hope of release. The release is only effected by association with pure devotees. By such association one is gradually promoted to his transcendental consciousness. Thus he can know that his eternal position is to render service unto the Lord and not to the perverted senses in the capacity of lust, anger, desire to lord it over, etc. Material society, friendship and love are all different phases of lust. Home, country, family, society, wealth and all sorts of corollaries are all causes of bondage in the material world, where the threefold miseries of life are concomitant factors. By associating with pure devotees and by hearing them submissively, attachment for material enjoyment becomes slackened, and attraction for hearing about the transcendental activities of the Lord becomes prominent. Once they are, they will go on progressively without stoppage, like fire in gunpowder. It is said that Hari, the Personality of Godhead, is so transcendentally attractive that even those who are self-satisfied by self-realization and are factually liberated from all material bondage also become devotees of the Lord. Under the circumstances it is easily understood what must have been the position of the Pāṇḍavas, who were constant companions of the Lord. They could not even think of separation from Śrī Kṛṣṇa, since the attraction was more intense for them because of continuous personal contact. His remembrance by His form, quality, name, fame, pastimes, etc., is also attractive for the pure devotee, so much so that he forgets all forms, quality, name, fame and activities of the mundane world, and due to his mature association with pure devotees he is not out of contact with the Lord for a moment.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.11-12
sat-saṅgān mukta-duḥsaṅgo hātuṁ notsahate budhaḥ |
kīrtyamānaṁ yaśo yasya sakṛd ākarṇya rocanam ||
tasmin nyasta-dhiyaḥ pārthāḥ saheran virahaṁ katham |
darśana-sparśa-saṁlāpa- śayanāsana-bhojanaiḥ ||
The two verses are connected. How could the Pāṇḍavas tolerate separation from the Lord, whose glories the intelligent person cannot give up, even if he hears them only once? Rocanam means pleasing. The intelligent person is described as he who has given up bad association by taking good association. Without the association of devotees, bad association which causes attachment, hatred and other bad qualities will not disappear. Without the disappearance of bad qualities, a person will not become strongly attached to the pleasing qualities of the Lord. This is implied in the sentence. The Pāṇḍavas were absorbed in Kṛṣṇa while seeing, touching etc.
TEXT - SB 1.10.13
sarve te 'nimiṣair akṣais
tam anu druta-cetasaḥ
vīkṣantaḥ sneha-sambaddhā
vicelus tatra tatra ha
SYNONYMS
sarve—all; te—they; animiṣaiḥ—without twinkling of the eyes; akṣaiḥ—by the eye; tam anu—after Him; druta-cetasaḥ—melted heart; vīkṣantaḥ—looking upon Him; sneha-sambaddhāḥ—bound by pure affection; viceluḥ—began to move; tatra tatra—here and there; ha—so they did.
TRANSLATION
All their hearts were melting for Him on the pot of attraction. They looked at Him without blinking their eyes, and they moved hither and thither in perplexity.
PURPORT
Kṛṣṇa is naturally attractive for all living beings because He is the chief eternal amongst all eternals. He alone is the maintainer of the many eternals. This is stated in the Kaṭha Upaniṣad, and thus one can obtain permanent peace and prosperity by revival of one's eternal relation with Him, now forgotten under the spell of māyā, the illusory energy of the Lord. Once this relation is slightly revived, the conditioned soul at once becomes freed from the illusion of material energy and becomes mad after the association of the Lord. This association is made possible not only by personal contact with the Lord, but also by association with His name, fame, form and quality. Śrīmad-Bhāgavatam trains the conditioned soul to this stage of perfection by submissive hearing from the pure devotee.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.13
They looked at him with unblinking eyes. After looking, their hearts melted. Then they became filled with affection. Then they followed him wherever he went.
TEXT - SB 1.10.14
nyarundhann udgalad bāṣpam
autkaṇṭhyād devakī-sute
niryāty agārān no 'bhadram
iti syād bāndhava-striyaḥ
SYNONYMS
nyarundhan—checking with great difficulty; udgalat—overflowing; bāṣpam—tears; autkaṇṭhyāt—because of great anxiety; devakī-sute—unto the son of Devakī; niryāti—having come out; agārāt—from the palace; naḥ—not; abhadram—inauspiciousness; iti—thus; syāt—may happen; bāndhava—relative; striyaḥ—ladies.
TRANSLATION
The female relatives, whose eyes were flooded with tears out of anxiety for Kṛṣṇa, came out of the palace. They could stop their tears only with great difficulty. They feared that tears would cause misfortune at the time of departure.
PURPORT
There were hundreds of ladies in the palace of Hastināpura. All of them were affectionate to Kṛṣṇa. All of them were relatives also. When they saw that Kṛṣṇa was going away from the palace for His native place, they were very anxious for Him, and as usual tears began to roll down their cheeks. They thought, at the same time, that tears at that moment might be a cause of misfortune for Kṛṣṇa; therefore they wanted to check them. This was very difficult for them because the tears could not be checked. Therefore, they smeared their tears in their eyes, and their hearts throbbed. Therefore ladies who were the wives and daughters-in-law of those who died in the battlefield never came in direct contact with Kṛṣṇa. But all of them heard of Him and His great activities, and thus they thought of Him, talked of Him, His name, fame, etc., and became affectionate also, like those who were in direct contact. Therefore directly or indirectly anyone who thinks of Kṛṣṇa, talks of Kṛṣṇa or worships Kṛṣṇa becomes attached to Him. Because Kṛṣṇa is absolute, there is no difference between His name, form, quality, etc. Our intimate relation with Kṛṣṇa can be confidentially revived by our talking of, hearing of, or remembering Him. It is so done due to spiritual potency.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.14
When he left the house, because of attachment to him they stopped their flowing tears, because they thought there should be nothing inauspicious for him. Udgalad is a present participle with the prefix ud. With great effort they stopped the tears, but the tears still flowed. They hid those tears with the edges of their garments in order to prevent any inauspiciousness from being seen.
TEXT - SB 1.10.15
mṛdaṅga-śaṅkha-bheryaś ca
vīṇā-paṇava-gomukhāḥ
dhundhury-ānaka-ghaṇṭādyā
nedur dundubhayas tathā
SYNONYMS
mṛdaṅga—sweet sounding drum; śaṅkha—conchshell; bheryaḥ—brass band; ca—and; vīṇā—string band; paṇava—a kind of flute; gomukhāḥ—another flute; dhundhurī—another drum; ānaka—kettle; ghaṇṭā—bell; ādyāḥ—others; neduḥ—sounded; dundubhayaḥ—other different types of drums; tathā—at that time.
TRANSLATION
While the Lord was departing from the palace of Hastināpura, different types of drums -like the mṛdaṅga, dhola, nagra, dhundhurī and dundubhi-and flutes of different types, the vīṇā, gomukha and bherī, all sounded together to show Him honor.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.15
These are various instruments.
TEXT - SB 1.10.16
prāsāda-śikharārūḍhāḥ
kuru-nāryo didṛkṣayā
vavṛṣuḥ kusumaiḥ kṛṣṇaṁ
prema-vrīḍā-smitekṣaṇāḥ
SYNONYMS
prāsāda—palace; śikhara—the roof; ārūḍhāḥ—ascending; kuru-nāryaḥ—the ladies of the Kuru royalty; didṛkṣayā—seeing; vavṛṣuḥ—showered; kusumaiḥ—by flowers; kṛṣṇam—upon Lord Kṛṣṇa; prema—out of affection and love; vrīḍā-smita-īkṣaṇāḥ—glancing with shy smiles.
TRANSLATION
Out of a loving desire to see the Lord, the royal ladies of the Kurus got up on top of the palace, and smiling with affection and shyness, they showered flowers upon the Lord.
PURPORT
Shyness is a particular extra-natural beauty of the fair sex, and it commands respect from the opposite sex. This custom was observed even during the days of the Mahābhārata, i.e., more than five thousand years ago. It is only the less intelligent persons not well versed in the history of the world who say that observance of separation of female from male is an introduction of the Mohammedan period in India. This incident from the Mahābhārata period proves definitely that the ladies of the palace observed strict pardā (restricted association with men), and instead of coming down in the open air where Lord Kṛṣṇa and others were assembled, the ladies of the palace went up on the top of the palace and from there paid their respects to Lord Kṛṣṇa by showers of flowers. It is definitely stated here that the ladies were smiling there on the top of the palace, checked by shyness. This shyness is a gift of nature to the fair sex, and it enhances their beauty and prestige, even if they are of a less important family or even if they are less attractive. We have practical experience of this fact. A sweeper woman commanded the respect of many respectable gentlemen simply by manifesting a lady's shyness. Half-naked ladies in the street do not command any respect, but a shy sweeper's wife commands respect from all.
Human civilization, as conceived of by the sages of India, is to help one free himself from the clutches of illusion. The material beauty of a woman is an illusion because actually the body is made of earth, water, fire, air, etc. But because there is the association of the living spark with matter, it appears to be beautiful. No one is attracted by an earthen doll, even if it is most perfectly prepared to attract the attention of others. The dead body has no beauty because no one will accept the dead body of a so-called beautiful woman. Therefore, the conclusion is that the spirit spark is beautiful, and because of the soul's beauty one is attracted by the beauty of the outward body. The Vedic wisdom, therefore, forbids us to be attracted by false beauty. But because we are now in the darkness of ignorance, the Vedic civilization allows very restricted mixing of woman and man. They say that the woman is considered to be the fire, and the man is considered to be the butter. The butter must melt in association with fire, and therefore they may be brought together only when it is necessary. And shyness is a check to the unrestricted mixing. It is nature's gift, and it must be utilized.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.16
Kusumaiḥ should actually be in the accusative case kusumāni. They conveyed through their glances smiles, shyness and love.
Jiva's tika ||1.10.16||
prāsāda-śikharārūdhāḥ kuru-nāryo didṛkṣayā |
vavṛṣuḥ kusumaiḥ kṛṣṇam prema-vrīdā-smitekṣaṇāḥ ||
TRANSLATION The Kuru women, climbing on the roofs of the palace to see, glancing at him to
convey smiles, shyness and love, showered Kṛṣṇa with flowers.
They glanced at Kṛṣṇa with shyness and smiles endowed with prema. Some women had śṛngāra-rasa and others had śānta-rasa. Those with śṛngāra-rasa could not smile when separation began. Thus the two types are distinguished.
TEXT - SB 1.10.17
sitātapatraṁ jagrāha
muktādāma-vibhūṣitam
ratna-daṇḍaṁ guḍākeśaḥ
priyaḥ priyatamasya ha
SYNONYMS
sita-ātapatram—soothing umbrella; jagrāha—took up; muktā-dāma—decorated with laces and pearls; vibhūṣitam—embroidered; ratna-daṇḍam—with a handle of jewels; guḍākeśaḥ—Arjuna, the expert warrior, or one who has conquered sleep; priyaḥ—most beloved; priyatamasya—of the most beloved; ha—so he did.
TRANSLATION
At that time Arjuna, the great warrior and conqueror of sleep, who is the intimate friend of the most beloved Supreme Lord, took up an umbrella which had a handle of jewels and was embroidered with lace and pearls.
PURPORT
Gold, jewels, pearls and valuable stones were used in the luxurious royal ceremonies. They are all nature's gifts and are produced by the hills, oceans, etc., by the order of the Lord, when man does not waste his valuable time in producing unwanted things in the name of necessities. By so-called development of industrial enterprises, they are now using pots of gutta-percha instead of metals like gold, silver, brass and copper. They are using margarine instead of purified butter, and one fourth of the city population has no shelter.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.17
Gudākeśaḥ means Arjuna, who had conquered sleep.
TEXT - SB 1.10.18
uddhavaḥ sātyakiś caiva
vyajane paramādbhute
vikīryamāṇaḥ kusumai
reje madhu-patiḥ pathi
SYNONYMS
uddhavaḥ—a cousin-brother of Kṛṣṇa's; sātyakiḥ—His driver; ca—and; eva—certainly; vyajane—engaged in fanning; parama-adbhute—decorative; vikīryamāṇaḥ—seated on scattered; kusumaiḥ—flowers all around; reje—commanded; madhu-patiḥ—the master of Madhu (Kṛṣṇa); pathi—on the road.
TRANSLATION
Uddhava and Sātyaki began to fan the Lord with decorated fans, and the Lord, as the master of Madhu, seated on scattered flowers, commanded them along the road.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.18
The blessings are described as satya or true because Kṛṣṇa never deviates from those descriptions, but the blessings were both inappropriate (nānurūpāḥ) and appropriate (anurūpāḥ). The sandhi is poetic license. From the point of view of the Lord’s powers, blessings such as “Be happy!” are inappropriate for one who is without material qualities (nirguṇasya) and full of spiritual bliss. From the point of view of sweetness, the same blessings are appropriate for the Lord who has spiritual qualities such as being controlled by the devotee’s prema and being devoted to brāhmaṇas (guṇātmaṇaḥ). The words are appropriate because the Lord’s words in reply “I am always happy with your blessings” which describe his qualities should not be false. As well since Kṛṣṇa is both the viṣaya and āśraya of dāsya, sakhya, vātsalya and mādhurya rasas, he is actually filled with spiritual qualities of happiness and distress arising from meeting and separating from his devotees.
TEXT - SB 1.10.19
aśrūyantāśiṣaḥ satyās
tatra tatra dvijeritāḥ
nānurūpānurūpāś ca
nirguṇasya guṇātmanaḥ
SYNONYMS
aśrūyanta—being heard; āśiṣaḥ—benediction; satyāḥ—all truths; tatra—here; tatra—there; dvija-īritāḥ—sounded by learned brāhmaṇas; na—not; anurūpa—befitting; anurūpāḥ—fitting; ca—also; nirguṇasya—of the Absolute; guṇa-ātmanaḥ—playing the role of a human being.
TRANSLATION
It was being heard here and there that the benedictions being paid to Kṛṣṇa were neither befitting nor unbefitting because they were all for the Absolute, who was now playing the part of a human being.
PURPORT
At places there were sounds of Vedic benediction aiming at the Personality of Godhead Śrī Kṛṣṇa. The benedictions were fitting in the sense that the Lord was playing the part of a human being, as if a cousin of Mahārāja Yudhiṣṭhira, but they were also unfitting because the Lord is absolute and has nothing to do with any kind of material relativities. He is nirguṇa, or there are no material qualities in Him, but He is full of transcendental qualities. In the transcendental world there is nothing contradictory, whereas in the relative world everything has its opposite. In the relative world white is the opposite conception of black, but in the transcendental world there is no distinction between white and black. Therefore the sounds of benedictions uttered by the learned brāhmaṇas here and there appear to be contradictory in relation with the Absolute Person, but when they are applied to the Absolute Person they lose all contradiction and become transcendental. One example may clear this idea. Lord Śrī Kṛṣṇa is sometimes described as a thief. He is very famous amongst His pure devotees as the Mākhana-cora. He used to steal butter from the houses of neighbors at Vṛndāvana in His early age. Since then He is famous as a thief. But in spite of His being famous as a thief, He is worshiped as a thief, whereas in the mundane world a thief is punished and is never praised. Since He is the Absolute Personality of Godhead, everything is applicable to Him, and still in spite of all contradictions He is the Supreme Personality of Godhead.
Jiva's tika ||1.10.19||
aśrūyantāśiṣaḥ satyās tatra tatra dvijeritāḥ |
nānurūpānurūpāś ca nirguṇasya guṇātmanaḥ ||
TRANSLATION On the road, he heard the factual blessings uttered by brāhmaṇas, which were not appropriate for the Lord who is beyond all qualities of this world, but which were appropriate for the Lord who has spiritual qualities relished by his devotees.
Though the qualities of the Lord arise from his svarūpa and are thus eternal, for accomplishing his pastimes sometimes some of them appear and sometimes disappear.
Prīti Sandarbha 144:
Nirguṇasya means “having qualities which are free from (nirgata) the material guṇas.” The Lord has eternal qualities beyond the guṇas. Giving blessings was not suitable (na anurūpaḥ) since the Lord has nothing more to attain, being eternally perfect. The blessings were also suitable since by accepting blessings he manifests or withdraws certain qualities. The reason for accepting the blessings is that the words were true. The reason for revealing or hiding his qualities is spreading the sweetness of his pastimes or hiding them, just as the moon reveals or hides objects.
TEXT - SB 1.10.20
anyonyam āsīt sañjalpa
uttama-śloka-cetasām
kauravendra-pura-strīṇāṁ
sarva-śruti-mano-haraḥ
SYNONYMS
anyonyam—among each other; āsīt—there was; sañjalpaḥ—talking; uttama-śloka—the Supreme, who is praised by selected poetry; cetasām—of those whose hearts are absorbed in that way; kaurava-indra—the king of the Kurus; pura—capital; strīṇām—all the ladies; sarva—all; śruti—the Vedas; manaḥ-haraḥ—attractive to the mind.
TRANSLATION
Absorbed in the thought of the transcendental qualities of the Lord, who is glorified in select poetry, the ladies on the roofs of all the houses of Hastināpura began to talk of Him. This talk was more attractive than the hymns of the Vedas.
PURPORT
In the Bhagavad-gītā it is said that in all the Vedic literatures the goal is the Personality of Godhead Śrī Kṛṣṇa. Factually the glories of the Lord are depicted in such literature as the Vedas, Rāmāyaṇa and Mahābhārata. And in the Bhāgavatam they are specifically mentioned in respect to the Supreme Lord. Therefore, while the ladies on the tops of the houses in the capital of the kings of the Kuru dynasty were talking about the Lord, their talk was more pleasing than the Vedic hymns. Anything sung in the praise of the Lord is Śruti-mantra. There are songs of Ṭhākura Narottama dāsa, one of the ācāryas in the Gauḍīya-sampradāya, composed in simple Bengali language. But Ṭhākura Viśvanātha Cakravartī, another very learned ācārya of the same sampradāya, has approved the songs by Ṭhākura Narottama dāsa to be as good as Vedic mantras. And this is so because of the subject matter. The language is immaterial, but the subject matter is important. The ladies, who were all absorbed in the thought and actions of the Lord, developed the consciousness of Vedic wisdom by the grace of the Lord. And therefore although such ladies might not have been very learned scholars in Sanskrit or otherwise, still whatever they spoke was more attractive than the Vedic hymns. The Vedic hymns in the Upaniṣads are sometimes indirectly directed to the Supreme Lord. But the talks of the ladies were directly spoken of the Lord, and thus they were more pleasing to the heart. The ladies' talks appeared to be more valuable than the learned brāhmaṇas' benedictions.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.20
Their conversation was attractive to all ears and minds (sarva-śruti-mano-haraḥ). Another meaning is “their conversation was attractive to all the śruti scriptures.” Since their words were the embodiment of the Upaniṣads, the śrutis were happy with the conversation.
TEXT - SB 1.10.21
sa vai kilāyaṁ puruṣaḥ purātano
ya eka āsīd aviśeṣa ātmani
agre guṇebhyo jagad-ātmanīśvare
nimīlitātman niśi supta-śaktiṣu
SYNONYMS
saḥ—He (Kṛṣṇa); vai—as I remember; kila—definitely; ayam—this; puruṣaḥ—Personality of Godhead; purātanaḥ—the original; yaḥ—who; ekaḥ—only one; āsīt—existed; aviśeṣaḥ—materially unmanifested; ātmani—own self; agre—before creation; guṇebhyaḥ—of the modes of nature; jagat-ātmani—unto the Supersoul; īśvare—unto the Supreme Lord; nimīlita—merged into; ātman—the living entity; niśi supta—inactive at night; śaktiṣu—of the energies.
TRANSLATION
They said: Here He is, the original Personality of Godhead as we definitely remember Him. He alone existed before the manifested creation of the modes of nature, and in Him only, because He is the Supreme Lord, all living beings merge, as if sleeping at night, their energy suspended.
PURPORT
There are two types of dissolution of the manifested cosmos. At the end of every 4,320,000,000 solar years, when Brahmā, the lord of one particular universe, goes to sleep, there is one annihilation. And at the end of Lord Brahmā's life, which takes place at the end of Brahmā's one hundred years of age, in our calculation at the end of 8,640,000,000 x 30 x 12 x 100 solar years, there is complete annihilation of the entire universe, and in both the periods both the material energy called the mahat-tattva and the marginal energy called jīva-tattva merge in the person of the Supreme Lord. The living beings remain asleep within the body of the Lord until there is another creation of the material world, and that is the way of the creation, maintenance and annihilation of the material manifestation.
The material creation is effected by the interaction of the three modes of material nature set in action by the Lord, and therefore it is said here that the Lord existed before the modes of material nature were set in motion. In the Śruti-mantra it is said that only Viṣṇu, the Supreme Lord, existed before the creation, and there was no Brahmā, Śiva or other demigods. Viṣṇu means the Mahā-Viṣṇu, who is lying on the Causal Ocean. By His breathing only all the universes are generated in seeds and gradually develop into gigantic forms with innumerable planets within each and every universe. The seeds of universes develop into gigantic forms in the way seeds of a banyan tree develop into numberless banyan trees.
This Mahā-Viṣṇu is the plenary portion of the Lord Śrī Kṛṣṇa, who is mentioned in the Brahma-saṁhitā as follows:
"Let me offer my respectful obeisances unto the original Personality of Godhead, Govinda, whose plenary portion is the Mahā-Viṣṇu. All the Brahmās, the heads of the universes, live only for the period of His exhaling, after the universes are generated from the pores of His transcendental body." (Bs. 5.58)
Thus Govinda, or Lord Kṛṣṇa, is the cause of Mahā-Viṣṇu also. The ladies talking about this Vedic truth must have heard it from authoritative sources. An authoritative source is the only means of knowing about transcendental subject matter definitely. There is no alternative.
The merging of the living beings into the body of Mahā-Viṣṇu takes place automatically at the end of Brahmā's one hundred years. But that does not mean that the individual living being loses his identity. The identity is there, and as soon as there is another creation by the supreme will of the Lord, all the sleeping, inactive living beings are again let loose to begin their activities in the continuation of past different spheres of life. It is called suptotthita naya, or awakening from sleep and again engaging in one's respective continuous duty. When a man is asleep at night, he forgets himself, what he is, what his duty is and everything of his waking state. But as soon as he awakens from slumber, he remembers all that he has to do and thus engages himself again in his prescribed activities. The living beings also remain merged in the body of Mahā-Viṣṇu during the period of annihilation, but as soon as there is another creation they arise to take up their unfinished work. This is also confirmed in the Bhagavad-gītā (8.18-20).
The Lord existed before the creative energy was set in action. The Lord is not a product of the material energy. His body is completely spiritual, and there is no difference between His body and Himself. Before creation the Lord remained in His abode, which is absolute and one.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.21
First they spoke with reverence in śānta-rati He is the ancient puruṣa, without expansions (aviśeṣaḥ).Or aviśeṣaḥ can mean that he is without any comparison, since he only existed in the beginning. This we have heard from Vyāsa. Certainly (vai) Kṛṣṇa is that puruṣa. They point at him with their forefinger when they say this. He is the one who existed before all else, before the disturbance of the guṇas, during the devastation (niśi), when all the jīvas (jagad-ātmani) were merged (nimīlitātman) in the Lord (īśvare), who is the soul of prakṛti (ātmani). Jagad-ātmani is in singular form because it represents a class.
“At the time of devastation the destruction is not complete because the ignorance of the jīvas has not been destroyed.” Therefore it is said at that time there is destruction of the identification of the jīvas (sputa-śaktiṣu). This is an accessory to the jīvas merging.
Or another meaning of the sentence is as follows. Kṛṣṇa is that ancient puruṣa who before the agitation of the guṇas at the time of devastation, existed in his svarūpa all alone (ātmani aviśeṣe). He who is now performing various pastimes with his associates was at that time alone in his svarūpa. He alone existed and no others. Not even Brahmā existed. The rest of the verse would be the same in meaning.
TEXT - SB 1.10.22
sa eva bhūyo nija-vīrya-coditāṁ
sva-jīva-māyāṁ prakṛtiṁ sisṛkṣatīm
anāma-rūpātmani rūpa-nāmanī
vidhitsamāno 'nusasāra śāstra-kṛt
SYNONYMS
saḥ—He; eva—thus; bhūyaḥ—again; nija—own personal; vīrya—potency; coditām—performance of; sva—own; jīva—living being; māyām—external energy; prakṛtim—unto material nature; sisṛkṣatīm—while re-creating; anāma—without mundane designation; rūpa-ātmani—forms of the soul; rūpa-nāmanī—forms and names; vidhitsamānaḥ—desiring to award; anusasāra—entrusted; śāstra-kṛt—the compiler of revealed scripture.
TRANSLATION
The Personality of Godhead, again desiring to give names and forms to His parts and parcels, the living entities, placed them under the guidance of material nature. By His own potency, material nature is empowered to re-create.
PURPORT
The living entities are parts and parcels of the Lord. They are of two varieties, namely nitya-mukta and nitya-baddha. The nitya-muktas are eternally liberated souls, and they are eternally engaged in the reciprocation of transcendental loving service with the Lord in His eternal abode beyond the manifested mundane creations. But the nitya-baddha, or eternally conditioned souls, are entrusted to His external energy, māyā, for rectification of their rebellious attitude toward the Supreme Father. Nitya-baddhas are eternally forgetful of their relation with the Lord as parts and parcels. They are bewildered by the illusory energy as products of matter, and thus they are very busy in making plans in the material world for becoming happy. They go on merrily with plans, but by the will of the Lord both the planmakers and the plans are annihilated at the end of a certain period, as above mentioned. This is confirmed in the Bhagavad-gītā as follows: "O son of Kuntī, at the end of the millennium all the living entities merge into My nature, and again when the time of creation is ripe, I begin creation by the agency of My external energy." (Bg. 9.7)
The word bhūyaḥ indicates again and again, that is to say the process of creation, maintenance and annihilation is going on perpetually by the external energy of the Lord. He is the cause of everything. But the living beings, who are constitutionally the parts and parcels of the Lord and are forgetful of the sweet relation, are given a chance again to get rid of the clutches of the external energy. And to revive his (the living being's) consciousness, the revealed scriptures are also created by the Lord. Vedic literatures are the guiding directions for the conditioned souls so they can get free from the repetition of creation and annihilation of the material world and the material body.
The Lord says in the Bhagavad-gītā, "This created world and material energy are under My control. Under the influence of prakṛti, automatically they are created again and again, and this is done by Me through the agency of My external energy."
Actually the spiritual spark living entities have no material names or forms. But in order to fulfill their desire to lord it over the material energy of material forms and names, they are given a chance for such false enjoyment, and at the same time they are given a chance to understand the real position through the revealed scriptures. The foolish and forgetful living being is always busy with false forms and false names. Modern nationalism is the culmination of such false names and false forms. Men are mad after false name and form. The form of body obtained under certain conditions is taken up as factual, and the name also taken bewilders the conditioned soul into misusing the energy in the name of so many "isms." The scriptures, however, supply the clue for understanding the real position, but men are reluctant to take lessons from the scriptures created by the Lord for different places and times. For example, the Bhagavad-gītā is the guiding principle for every human being, but by the spell of material energy they do not take care to carry out the programs of life in terms of the Bhagavad-gītā. Śrīmad-Bhāgavatam is the post-graduate study of knowledge for one who has thoroughly understood the principles of the Bhagavad-gītā. Unfortunately people have no taste for them, and therefore they are under the clutches of māyā for repetition of birth and death.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.22
Having spoken of the Lord’s situation during the devastation and before the creation, with his unfailing form, qualities and pastimes, they describe another pastime involving his expansion at the beginning of creation, in order to describe the Lord’s eternal condition even at that time. Mahā-viṣṇu, manifesting the Vedas at the first moment of his breathing (śāstra-kṛt), followed prakṛti. “But if he follows prakṛti, that is a fault, because that shows he is dependent on prakṛti.” No. Prakṛti is instigated by his power (nija-vīyra-coditām). Engaged in activity under his control, prakṛti is the controller or bewilderer of the jīva (jīva-māyām) who are also his energies (sva). Why does he follow prakṛti? He follows her because he desires to make names and forms such as devatās, humans and animals, for the jīvas with no names and forms, by creating gross and subtle bodies and imposing them on the jīvas. In order to accomplish performance of karma, jñāna, yoga and bhakti, the Lord created the scriptures before following prakṛti.
TEXT - SB 1.10.23
sa vā ayaṁ yat padam atra sūrayo
jitendriyā nirjita-mātariśvanaḥ
paśyanti bhakty-utkalitāmalātmanā
nanv eṣa sattvaṁ parimārṣṭum arhati
SYNONYMS
saḥ—He; vai—by providence; ayam—this; yat—that which; padam atra—here is the same Personality of Godhead, Śrī Kṛṣṇa; sūrayaḥ—great devotees; jita-indriyāḥ—who have overcome the influence of the senses; nirjita—thoroughly controlled; mātariśvanaḥ—life; paśyanti—can see; bhakti—by dint of devotional service; utkalita—developed; amala-ātmanā—those whose minds are thoroughly cleansed; nanu eṣaḥ—certainly by this only; sattvam—existence; parimārṣṭum—for purifying the mind completely; arhati—deserve.
TRANSLATION
Here is the same Supreme Personality of Godhead whose transcendental form is experienced by the great devotees who are completely cleansed of material consciousness by dint of rigid devotional service and full control of life and the senses. And that is the only way to purify existence.
PURPORT
As it is stated in Bhagavad-gītā, the Lord can be known in His real nature by dint of pure devotional service only. So it is stated here that only the great devotees of the Lord who are able to clear the mind of all material dust by rigid devotional service can experience the Lord as He is. Jitendriya means one who has full control over the senses. The senses are active parts of the body, and their activities cannot be stopped. The artificial means of the yogic processes to make the senses inactive has proved to be abject failure, even in the case of great yogīs like Viśvāmitra Muni. Viśvāmitra Muni controlled the senses by yogic trance, but when he happened to meet Menakā (a heavenly society woman), he became a victim of sex, and the artificial way of controlling the senses failed. But in the case of a pure devotee, the senses are not at all artificially stopped from doing anything, but they are given different good engagements. When the senses are engaged in more attractive activities, there is no chance of their being attracted by any inferior engagements. In the Bhagavad-gītā it is said that the senses can be controlled only by better engagements. Devotional service necessitates purifying the senses or engaging them in the activities of devotional service. Devotional service is not inaction. Anything done in the service of the Lord becomes at once purified of its material nature. The material conception is due to ignorance only. There is nothing beyond Vāsudeva. The Vāsudeva conception gradually develops in the heart of the learned after a prolonged acceleration of the receptive organs. But the process ends in the knowledge of accepting Vāsudeva as all in all. In the case of devotional service, this very same method is accepted from the very beginning, and by the grace of the Lord all factual knowledge becomes revealed in the heart of a devotee due to dictation by the Lord from within. Therefore controlling the senses by devotional service is the only and easiest means.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.23
“The puruṣāvatāras present at the beginning of creation have been described, but Kṛṣṇa is not of that type. He is perceivable now, during Dvāpara-yuga in the twenty-eighth cycle of Vaivasvata-manvantara.” That is true. But though his eternal pastimes and eternal form, perceived by bhakti, have appeared in Dvāpara-yuga, his pastimes can always be perceived by those having devotion. That is expressed in this verse.
Those who control the life air (nirjita-mātariśvaṇaḥ), or those who control the senses because of controlling the life air, by intelligence (ātmanā) purified and enlivened by bhakti, see the lotus feet or the form (padam) of the Lord. Mātariśvānaḥ becomes mātariśvanaḥ by poetic license. Because the senses are dependent on the life air, if one controls the life air, one controls the senses. Śruti says dṛśyate tv agryayā buddhyā: the Lord is seen by eager intelligence. (Katha Upaniṣad 3.12) Next they explain that he is the cause of the purity of their intelligence. Certainly (nanu) he, and not yoga or other processes, can purify completely (parimārṣṭum) the intelligence (sattvam). The implication is that being a sage and conquering the senses and the life air is accomplished by their bhakti alone, not by prāṇāyama or other processes. The sages, being eager with bhakti, see the Lord. This is in the present tense to indicate that his pastimes are visible at all times. Brahmā says ataḥ parārdhyante so ’budhyata gopa-veśo me pūruṣaḥ purastād āvirbabhūva: after a half of my life time, I perceived him; he appeared before me with the dress of a cowherd. (Gopāla-tāpanī Upaniṣad) Also in Brahma-saṁhitā, Kṛṣṇa appeared at the beginning of creation to Brahmā and Brahmā praised him.
TEXT - SB 1.10.24
sa vā ayaṁ sakhy anugīta-sat-katho
vedeṣu guhyeṣu ca guhya-vādibhiḥ
ya eka īśo jagad-ātma-līlayā
sṛjaty avaty atti na tatra sajjate
SYNONYMS
saḥ—He; vai—also; ayam—this; sakhi—O my friend; anugīta—described; sat-kathaḥ—the excellent pastimes; vedeṣu—in the Vedic literatures; guhyeṣu—confidentially; ca—as also; guhya-vādibhiḥ—by the confidential devotees; yaḥ—one who; ekaḥ—one only; īśaḥ—the supreme controller; jagat—of the complete creation; ātma—Supersoul; līlayā—by manifestation of pastimes; sṛjati—creates; avati atti—also maintains and annihilates; na—never; tatra—there; sajjate—becomes attached to it.
TRANSLATION
O dear friends, here is that very Personality of Godhead whose attractive and confidential pastimes are described in the confidential parts of Vedic literature by His great devotees. It is He only who creates, maintains and annihilates the material world and yet remains unaffected.
PURPORT
As it is stated in the Bhagavad-gītā, all the Vedic literatures are glorifying the greatness of Lord Śrī Kṛṣṇa. Here it is confirmed in the Bhāgavatam also. The Vedas are expanded by many branches and subbranches by great devotees and empowered incarnations of the Lord like Vyāsa, Nārada, Śukadeva Gosvāmī, the Kumāras, Kapila, Prahlāda, Janaka, Bali and Yamarāja, but in the Śrīmad-Bhāgavatam especially, the confidential parts of His activities are described by the confidential devotee Śukadeva Gosvāmī. In the Vedānta-sūtras or Upaniṣads there is only a hint of the confidential parts of His pastimes. In such Vedic literatures as the Upaniṣads, the Lord has expressively been distinguished from the mundane conception of His existence. His identity being fully spiritual, His form, name, quality, and paraphernalia, etc., have been elaborately distinguished from matter, and therefore He is sometimes misunderstood by less intelligent persons as impersonal. But factually He is the Supreme Person, Bhagavān, and He is partially represented as Paramātmā or impersonal Brahman.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.24
His secret pastimes are known by confidential persons. He, the friend of Arjuna, with human form, is the subject of pure discussion sung by some people who can discern the secrets (guhya-vādibhiḥ) in the secret scriptures. He is indeed the one Lord, who creates, maintains and destroys without being attached, but he does not do this directly with that form.
TEXT - SB 1.10.25
yadā hy adharmeṇa tamo-dhiyo nṛpā
jīvanti tatraiṣa hi sattvataḥ kila
dhatte bhagaṁ satyam ṛtaṁ dayāṁ yaśo
bhavāya rūpāṇi dadhad yuge yuge
SYNONYMS
yadā—whenever; hi—assuredly; adharmeṇa—against the principles of God's will; tamaḥ-dhiyaḥ—persons in the lowest material modes; nṛpāḥ—kings and administrators; jīvanti—live like animals; tatra—thereupon; eṣaḥ—He; hi—only; sattvataḥ—transcendental; kila—certainly; dhatte—is manifested; bhagam—supreme power; satyam—truth; ṛtam—positiveness; dayām—mercy; yaśaḥ—wonderful activities; bhavāya—for the maintenance; rūpāṇi—in various forms; dadhat—manifested; yuge—different periods; yuge—and ages.
TRANSLATION
Whenever there are kings and administrators living like animals in the lowest modes of existence, the Lord in His transcendental form manifests His supreme power, the Truth Positive, shows special mercy to the faithful, performs wonderful activities and manifests various transcendental forms as is necessary in different periods and ages.
PURPORT
As mentioned above, the cosmic creation is the property of the Supreme Lord. This is the basic philosophy of Īśopaniṣad: everything is the property of the Supreme Being. No one should encroach upon the property of the Supreme Lord. One should accept only what is kindly awarded by Him. Therefore, the earth or any other planet or universe is the absolute property of the Lord. The living beings are certainly His parts and parcels, or sons, and thus every one of them has a right to live at the mercy of the Lord to execute his prescribed work. No one, therefore, can encroach upon the right of another individual man or animal without being so sanctioned by the Lord. The king or the administrator is the representative of the Lord to look after the management of the Lord's will. He must therefore be a recognized person like Mahārāja Yudhiṣṭhira or Parīkṣit. Such kings have full responsibility and knowledge from authorities about the administration of the world. But at times, due to the influence of the ignorance mode of material nature (tamo-guṇa), the lowest of the material modes, kings and administrators come into power without knowledge and responsibility, and such foolish administrators live like animals for the sake of their own personal interest. The result is that the whole atmosphere becomes surcharged with anarchy and vicious elements. Nepotism, bribery, cheating, aggression and, therefore, famine, epidemic, war and similar other disturbing features become prominent in human society. And the devotees of the Lord or the faithful are persecuted by all means. All these symptoms indicate the time of an incarnation of the Lord to reestablish the principles of religion and to vanquish the maladministrators. This is also confirmed in the Bhagavad-gītā.
The Lord then appears in His transcendental form without any tinge of material qualities. He descends just to keep the state of His creation in a normal condition. The normal condition is that the Lord has provided each and every planet with all the needs of the native living beings. They can happily live and execute their predestined occupations to attain salvation at the end, following the rules and regulations mentioned in the revealed scriptures. The material world is created to satisfy the whims of the nitya-baddha, or everlasting conditioned souls, just as naughty boys are provided with playing cradles. Otherwise, there was no need of the material world. But when they become intoxicated with the power of material science to exploit the resources unlawfully without the sanction of the Lord, and that also only for sense gratification, there is necessity of the Lord's incarnation to chastise the rebellious and to protect the faithful.
When He descends, He exhibits superhuman acts just to prove His supreme right, and materialists like Rāvaṇa, Hiraṇyakaśipu and Kaṁsa are sufficiently punished. He acts in a manner which no one can imitate. For example, the Lord, when He appeared as Rāma, bridged the Indian Ocean. When He appeared as Kṛṣṇa, from His very childhood He showed superhuman activities by killing Pūtanā, Aghāsura, Śakaṭāsura, Kāliya, etc., and then His maternal uncle Kaṁsa. When He was at Dvārakā He married 16,108 queens, and all of them were blessed with a sufficient number of children. The sum total of His personal family members amounted to about 100,000, popularly known as the Yadu-vaṁśa. And again, during His lifetime, He managed to vanquish them all. He is famous as the Govardhana-dhārī Hari because He lifted at the age of only seven the hill known as Govardhana. The Lord killed many undesirable kings in His time, and as a kṣatriya He fought chivalrously. He is famous as the asamaurdhva, unparalleled. No one is equal to or greater than Him.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.25
For those asking about the time, place and persons for the avatāras’ appearances, they first speak of the time. Kings (nṛpāḥ) refers to person like Kaṁsa. When these kings appear, the Lord assumes his six powers (bhagam), truth (satyam), pleasant words (ṛtam), mercy and good qualities, endowed with the highest sattva (sattvataḥ). He accepts beautiful forms in Vraja, Mathurā and Dvārakā in every day of Brahmā (yuge yuge), or in every Dvāpara-yuga of the twenty-eighth cycle in Vaivasvata-manvantara in each day of Brahmā.
TEXT - SB 1.10.26
aho alaṁ ślāghyatamaṁ yadoḥ kulam
aho alaṁ puṇyatamaṁ madhor vanam
yad eṣa puṁsām ṛṣabhaḥ śriyaḥ patiḥ
sva-janmanā caṅkramaṇena cāñcati
SYNONYMS
aho—oh; alam—verily; ślāghya-tamam—supremely glorified; yadoḥ—of King Yadu; kulam—dynasty; aho—oh; alam—verily; puṇya-tamam—supremely virtuous; madhoḥ vanam—the land of Mathurā; yat—because; eṣaḥ—this; puṁsām—of all the living beings; ṛṣabhaḥ—supreme leader; śriyaḥ—of the goddess of fortune; patiḥ—husband; sva-janmanā—by His appearance; caṅkramaṇena—by crawling; ca añcati—glories.
TRANSLATION
Oh, how supremely glorified is the dynasty of King Yadu, and how virtuous is the land of Mathurā, where the supreme leader of all living beings, the husband of the goddess of fortune, has taken His birth and wandered in His childhood.
PURPORT
In the Bhagavad-gītā the Personality of Godhead Śrī Kṛṣṇa has expressively given a description of His transcendental appearance, disappearance and activities. The Lord appears in a particular family or place by His inconceivable potency. He does not take His birth as a conditioned soul quits his body and accepts another body. His birth is like the appearance and disappearance of the sun. The sun arises on the eastern horizon, but that does not mean that the eastern horizon is the parent of the sun. The sun is existent in every part of the solar system, but he becomes visible at a scheduled time and so also becomes invisible at another scheduled time. Similarly, the Lord appears in this universe like the sun and again leaves our sight at another time. He exists at all times and at every place, but by His causeless mercy when He appears before us we take it for granted that He has taken His birth. Anyone who can understand this truth, in terms of the statements of revealed scriptures, certainly becomes liberated just after quitting the present body. Liberation is obtainable after many births and after great endeavor in patience and perseverance, in knowledge and renunciation. But simply by knowing in truth about the Lord's transcendental births and activities, one can get liberation at once. That is the verdict of the Bhagavad-gītā. But those who are in the darkness of ignorance conclude that the Lord's birth and activities in the material world are similar to those of the ordinary living being. Such imperfect conclusions cannot give anyone liberation. His birth, therefore, in the family of King Yadu as the son of King Vasudeva and His transfer into the family of Nanda Mahārāja in the land of Mathurā are all transcendental arrangements made by the internal potency of the Lord. The fortunes of the Yadu dynasty and that of the inhabitants of the land of Mathurā cannot be materially estimated. If simply by knowing the transcendental nature of the birth and activities of the Lord one can get liberation easily, we can just imagine what is in store for those who actually enjoyed the company of the Lord in person as a family member or as a neighbor. All those who were fortunate enough to associate with the Lord, the husband of the goddess of fortune, certainly obtained something more than what is known as liberation. Therefore, rightly, the dynasty and the land are both ever glorious by the grace of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.26
Now they speak about the recipients and place of the Lord’s appearance. Though the excellence of both the recipients and place is accomplished by saying that both are praiseworthy (ślāghyatamam), a separate statement is made about the purity of the area around Mathurā in the second line, since the place is well known for its purifying powers. The extreme nature of this purity is expressed by alam (can this be so?) which expresses disbelief. Furthermore the word aho expresses the greatest astonishment. By his birth, by his walking about the place, and by other various astonishing activities (ca), Kṛṣṇa respected the area of Mathurā. By the use of the present tense without saying alam (no disbelief), they indicate that the birth and activities of Kṛṣṇa are eternal. Their intention can be understood by comparing their first statement describing the pastime of creation in the past tense ya eka āsīt (SB 1.10.21) and the vision of the sages in the present tense (SB 1.10.23).
“How can the birth and activities be eternal? Those are actions, and any action or its part has a beginning and an end. Without beginning and end there will be a deficiency in the very nature of action.” No, this is not a fault. Since the Lord has unlimited forms at all times, he has unlimited manifestations. Because of that he has unlimited pastimes of birth and activities. And thus he has unlimited manifestations of places and associates in this world and the spiritual world for those pastimes. Thus though there are beginning and endings of his birth and activities for each of these manifested forms in each of these places, the moment a portion of the birth or activities ends or even before it ends, the birth and activities begin in other places. Because there is no lack of continuity in the Lord, his birth and activities are eternal. Sometimes the birth and activities take place in a slightly different manner and sometimes in exactly the same manner, because of difference or oneness of different conditions. And as well one form becomes many for performing different actions at once. This will be explained in relation to Kṛṣṇa’s expansions in Dvārakā. (SB 10.69.3) At that time it should be understood that Kṛṣṇa has different identities in each of these different active forms because they perform different actions. And there is a particular appearance of rasa caused by the particular pastime in the particular place.
“Why did you speak of the birth and activities as one item? Because they begin separately, they should be considered separately.” No, there is oneness of similar forms of actions even though they appear at different times. Śaṅkara-śārīrika says:
dvirgo-śabdo ’yam uccarito na tu dvau go-śabdāv iti pratīti-nirṇītaṁ śabdaikatvam tathaiva dviḥ pākaḥ kṛto’nena na tu dvau pākāv
When one says the word dvirgo one does not perceive two different words but one. Similarly we do conceive of dviḥ pākaḥ as one, not two words.
Therefore it is correct to say that the birth and pastimes together are eternal. Thus in various scriptures it is recommended to perform meditation on the pastimes which took place previously (since they are eternal). This is also stated in Madhva’s commentary relating to Paramātmā. Thus, because they are eternal, forms such as Trivikrama can disappear with no contradiction. Śruti agrees with this. Yad bhūtaṁ bhavac ca bhaviṣyac ca: the Lord was present in the past, is present now and will be present in the future. (Bṛhad-āraṇyaka Upaniṣad 3.8.3) This means that though the Lord disappears, he is still recommended as the best object of worship. It should be understood that the Lord’s birth is different from our material birth. The Lord makes an appearance in the likeness of a material birth or somewhat similar. This is explained in Bhagavat-sandarbha. Some say that the pastimes as well as the devotees and dhāmas are called eternal simply because there are many manifestations of his birth and activities in infinite, eternal dhāmas in the material world.
Jiva's tika ||1.10.26||
aho alam ślāghyatamam yadoḥ kulam aho alam puṇyatamam madhor vanam |
yad eṣa pumsām ṛṣabhaḥ śriyaḥ patiḥ sva-janmanā cankramaṇena cāncati ||
TRANSLATION Oh! Most praiseworthy is the family of Yadu! Most purifying is Mathurā-
maṇdala, which Kṛṣṇa, the best of men, the Lord of auspiciousness, respects by taking birth there, moving about and performing pastimes.
Kṛṣṇa is the best among all avatāras and expansions of avatāras (pumsām ṛṣabhaḥ).
TEXT - SB 1.10.27
aho bata svar-yaśasas tiraskarī
kuśasthalī puṇya-yaśaskarī bhuvaḥ
paśyanti nityaṁ yad anugraheṣitaṁ
smitāvalokaṁ sva-patiṁ sma yat-prajāḥ
SYNONYMS
aho bata—how wonderful this is; svaḥ-yaśasaḥ—the glories of the heavenly planets; tiraskarī—that which defeats; kuśasthalī—Dvārakā; puṇya—virtue; yaśaskarī—famous; bhuvaḥ—the planet earth; paśyanti—see; nityam—constantly; yat—that which; anugraha-iṣitam—to bestow benediction; smita-avalokam—glance with the favor of sweet smiling; sva-patim—unto the soul of the living being (Kṛṣṇa); sma—used to; yat-prajāḥ—the inhabitants of the place.
TRANSLATION
Undoubtedly it is wonderful that Dvārakā has defeated the glories of the heavenly planets and has enhanced the celebrity of the earth. The inhabitants of Dvārakā are always seeing the soul of all living beings [Kṛṣṇa] in His loving feature. He glances at them and favors them with sweet smiles.
PURPORT
The heavenly planets are inhabited by demigods like Indra, Candra, Varuṇa and Vāyu and the pious souls reach there after performance of many virtuous acts on earth. Modern scientists agree that the timing arrangement in higher planetary systems is different from that of the earth. Thus it is understood from the revealed scriptures that the duration of life there is ten thousand years (by our calculation). Six months on earth is equal to one day on the heavenly planets. Facilities of enjoyment are also similarly enhanced, and the beauty of the inhabitants is legendary. Common men on the earth are very much fond of reaching the heavenly planets because they have heard that comforts of life are far greater there than on the earth. They are now trying to reach the moon by spacecraft. Considering all this, the heavenly planets are more celebrated than the earth. But the celebrity of earth has defeated that of the heavenly planets because of Dvārakā, where Lord Śrī Kṛṣṇa reigned as King. Three places, namely Vṛndāvana, Mathurā and Dvārakā, are more important than the famous planets within the universe. These places are perpetually sanctified because whenever the Lord descends on earth He displays His transcendental activities particularly in these three places. They are perpetually the holy lands of the Lord, and the inhabitants still take advantage of the holy places, even though the Lord is now out of their sight. The Lord is the soul of all living beings, and He desires always to have all the living beings, in their svarūpa, in their constitutional position, to participate in transcendental life in His association. His attractive features and sweet smiles go deep into the heart of everyone, and once it is so done the living being is admitted into the kingdom of God, from which no one returns. This is confirmed in the Bhagavad-gītā.
The heavenly planets may be very famous for offering better facilities of material enjoyment, but as we learn from the Bhagavad-gītā (9.20-21), one has to come back again to the earth planet as soon as the acquired virtue is finished. Dvārakā is certainly more important than the heavenly planets because whoever has been favored with the smiling glance of the Lord shall never come back again to this rotten earth, which is certified by the Lord Himself as a place of misery. Not only this earth but also all the planets of the universes are places of misery because in none of the planets within the universe is there eternal life, eternal bliss and eternal knowledge. Any person engaged in the devotional service of the Lord is recommended to live in one of the above-mentioned three places, namely Dvārakā, Mathurā or Vṛndāvana. Because devotional service in these three places is magnified, those who go there to follow the principles in terms of instructions imparted in the revealed scriptures surely achieve the same result as obtained during the presence of Lord Śrī Kṛṣṇa. His abode and He Himself are identical, and a pure devotee under the guidance of another experienced devotee can obtain all the results, even at present.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.27
Having glorified Mathurā-maṇḍala, they now remember Dvārakā. Oh! Dvārakā (kuśasthalī) surpasses the fame of Svarga. This is a statement in deference to common attitudes, not scriptural truth (since there is no comparison to Svarga at all). If it is svar-yaśasaḥ it means that Dvārakā surpasses Vaikuṇṭha. This is because (yat) the residents there (yat-prajāḥ) see Kṛṣṇa (sva-patim) who by mercy was dispatched (iṣitam) from Hastināpura or from his inner palace in order to give happiness to the citizens. Or the phrase can mean “they see Kṛṣṇa who is sought in order to attain his mercy.” Anugrahoṣitam is also seen in some versions. This mean “they see Kṛṣṇa who resided there to give mercy.” This situation does not occur in Svarga.
Jiva's tika ||1.10.27||
aho bata svar-yaśasas tiraskarī kuśasthalī puṇya-yaśaskarī bhuvaḥ |
paśyanti nityam yad anugraheṣitam smitāvalokam sva-patim sma yat-prajāḥ ||
TRANSLATION Oh! Dvārakā derides the fame of Svarga. It gives fame to purity on this earth, because the inhabitants constantly see Kṛṣṇa with smiling glance, who was sent here by mercy!
The inhabitants see their Lord and his smiling glance.
TEXT - SB 1.10.28
nūnaṁ vrata-snāna-hutādineśvaraḥ
samarcito hy asya gṛhīta-pāṇibhiḥ
pibanti yāḥ sakhy adharāmṛtaṁ muhur
vraja-striyaḥ sammumuhur yad-āśayāḥ
SYNONYMS
nūnam—certainly in the previous birth; vrata—vow; snāna—bath; huta—sacrifice in the fire; ādinā—by all these; īśvaraḥ—the Personality of Godhead; samarcitaḥ—perfectly worshiped; hi—certainly; asya—His; gṛhīta-pāṇibhiḥ—by the married wives; pibanti—relishes; yāḥ—those who; sakhi—O friend; adhara-amṛtam—the nectar from His lips; muhuḥ—again and again; vraja-striyaḥ—the damsels of Vrajabhūmi; sammumuhuḥ—often fainted; yat-āśayāḥ—expecting to be favored in that way.
TRANSLATION
O friends, just think of His wives, whose hands He has accepted. How they must have undergone vows, baths, fire sacrifices and perfect worship of the Lord of the universe to constantly relish now the nectar from His lips [by kissing]. The damsels of Vrajabhūmi would often faint just by expecting such favors.
PURPORT
Religious rites prescribed in the scriptures are meant to purify the mundane qualities of the conditioned souls to enable them to be gradually promoted to the stage of rendering transcendental service unto the Supreme Lord. Attainment of this stage of pure spiritual life is the highest perfection, and this stage is called svarūpa, or the factual identity of the living being. Liberation means renovation of this stage of svarūpa. In that perfect stage of svarūpa, the living being is established in five phases of loving service, one of which is the stage of mādhurya-rasa, or the humor of conjugal love. The Lord is always perfect in Himself, and thus He has no hankering for Himself. He, however, becomes a master, a friend, a son or a husband to fulfill the intense love of the devotee concerned. Herein two classes of devotees of the Lord are mentioned in the stage of conjugal love. One is svakīya, and the other is parakīya. Both of them are in conjugal love with the Personality of Godhead Kṛṣṇa. The queens at Dvārakā were svakīya, or duly married wives, but the damsels of Vraja were young friends of the Lord while He was unmarried. The Lord stayed at Vṛndāvana till the age of sixteen, and His friendly relations with the neighboring girls were in terms of parakīya. These girls, as well as the queens, underwent severe penances by taking vows, bathing and offering sacrifices in the fire, as prescribed in the scriptures. The rites, as they are, are not an end in themselves, nor are fruitive action, culture of knowledge or perfection in mystic powers ends in themselves. They are all means to attain to the highest stage of svarūpa, to render constitutional transcendental service to the Lord. Each and every living being has his individual position in one of the above-mentioned five different kinds of reciprocating means with the Lord, and in one's pure spiritual form of svarūpa the relation becomes manifest without mundane affinity. The kissing of the Lord, either by His wives or His young girl friends who aspired to have the Lord as their fiance, is not of any mundane perverted quality. Had such things been mundane, a liberated soul like Śukadeva would not have taken the trouble to relish them, nor would Lord Śrī Caitanya Mahāprabhu have been inclined to participate in those subjects after renouncing worldly life. The stage is earned after many lives of penance.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.28
This verse describes the women with mādhurya-rasa. Certainly Kṛṣṇa was worshipped by vows, bathing and sacrifices by his wives who drink the nectar of his lips constantly. Let us also, not having performed vows or bathing, drink the nectar of his beauty right now. Those wives are much superior to us, even with our millions of good qualities. But they are much inferior to the women of Vraja! Those whose minds were absorbed (āśayāḥ) in the sweetness of those lips fainted in bliss (sammumuhuḥ) by remembering that sweetness in the morning. What kind of condition they attained on actually drinking that nectar at night we do not know! In this way the gopīs’ extreme bliss arising from their extreme prema is indicated.
Jiva's tika ||1.10.28||
nūnam vrata-snāna-hutādineśvaraḥ samarcito hy asya gṛhīta-pāṇibhiḥ |
pibanti yāḥ sakhy adharāmṛtam muhur vraja-striyaḥ sammumuhur yad-āśayāḥ ||
TRANSLATION O friend! The wives of Kṛṣṇa who drink the nectar of his lips constantly must have certainly worshipped him by austerities, bathing in sacred places and sacrifices in previous lives to attain their present status. But the women of Vraja whose minds were completely absorbed in that nectar fainted in bliss simply because of remembering it.
Just remembering the sweetness of Kṛṣṇa’s nectar, devatās are bewildered. But these human women taste it. Thus they alone are in the highest state of love. One can see Prīti Sandarbha for details.
Starting in verse 21, there was a description of śanta-rasa with a show of jnāna and discrimination. The conclusion in this verse however is śṛngāra. The two descriptions appear to be incompatible. Together they cause a restriction of rasa in affection for him. This conflict is resolved by some who explain that verse 21
is one group of women speaking and the present verse is another group of women speaking. Verse 31 is Sūta’s description when he experienced the highest bliss.
TEXT - SB 1.10.29
yā vīrya-śulkena hṛtāḥ svayaṁvare
pramathya caidya-pramukhān hi śuṣmiṇaḥ
pradyumna-sāmbāmba-sutādayo 'parā
yāś cāhṛtā bhauma-vadhe sahasraśaḥ
SYNONYMS
yā—the lady; vīrya—prowess; śulkena—by payment of the price; hṛtāḥ—taken away by force; svayaṁvare—in the open selection of the bridegroom; pramathya—harassing; caidya—King Śiśupāla; pramukhān—headed by; hi—positively; śuṣmiṇaḥ—all very powerful; pradyumna—Pradyumna (Kṛṣṇa's son); sāmba—Sāmba; amba—Amba; suta-ādayaḥ—children; aparāḥ—other ladies; yāḥ—those; ca—also; āhṛtāḥ—similarly brought; bhauma-vadhe—after killing kings; sahasraśaḥ—by the thousands.
TRANSLATION
The children of these ladies are Pradyumna, Sāmba, Amba, etc: Ladies like Rukmiṇī, Satyabhāmā and Jāmbavatī were forcibly taken away by Him from their svayaṁvara ceremonies after He defeated many powerful kings, headed by Śiśupāla. And other ladies were also forcibly taken away by Him after He killed Bhaumāsura and thousands of his assistants. All of these ladies are glorious.
PURPORT
Exceptionally qualified daughters of powerful kings were allowed to make a choice of their own bridegrooms in open competition, and such ceremonies were called svayaṁvara, or selection of the bridegroom. Because the svayaṁvara was an open competition between the rival and valiant princes, such princes were invited by the father of the princess, and usually there were regular fights between the invited princely order in a sporting spirit. But it so happened that sometimes the belligerent princes were killed in such marriage-fighting, and the victorious prince was offered the trophy princess for whom so many princes died. Rukmiṇī, the principal queen of Lord Kṛṣṇa, was the daughter of the King of Vidarbha, who wished that his qualified and beautiful daughter be given away to Lord Kṛṣṇa. But her eldest brother wanted her to be given away to King Śiśupāla, who happened to be a cousin of Kṛṣṇa. So there was open competition, and as usual Lord Kṛṣṇa emerged successful, after harassing Śiśupāla and other princes by His unrivalled prowess. Rukmiṇī had ten sons, like Pradyumna. There were other queens also taken away by Lord Kṛṣṇa in a similar way. Full description of this beautiful booty of Lord Kṛṣṇa will be given in the Tenth Canto. There were 16,100 beautiful girls who were daughters of many kings and were forcibly stolen by Bhaumāsura, who kept them captive for his carnal desire. These girls prayed piteously to Lord Kṛṣṇa for their deliverance, and the merciful Lord, called by their fervent prayer, released them all by fighting and killing Bhaumāsura. All these captive princesses were then accepted by the Lord as His wives, although in the estimation of society they were all fallen girls. The all-powerful Lord Kṛṣṇa accepted the humble prayers of these girls and married them with the adoration of queens. So altogether Lord Kṛṣṇa had 16,108 queens at Dvārakā, and in each of them He begot ten children. All these children grew up, and each had as many children as the father. The aggregate of the family numbered 10,000,000.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.29
Two verses elaborate on what has been said. Vīrya-śulkena means “by the price of valor.” Śuṣminaḥ means “strong.” Those who had Pradyumna, Sāmba and Āmba as sons refers to Rukmiṇī, Jāmbavatī and Nāgnajitī. “Others” includes Satyabhāmā. Apāsta-peśalam means “having lost auspiciousness or independence.” Nirasta-śaucam means “having lost purity.” Kṛṣṇa never left their houses. He touched their hearts, or increased their bliss by bringing various beautiful gifts like the Pārijāta tree.
Jiva's tika ||1.10.29||
yā vīrya-śulkena hṛtāḥ svayamvare pramathya caidya-pramukhān hi śuṣmiṇaḥ |
pradyumna-sāmbāmba-sutādayo ’parā yāś cāhṛtā bhauma-vadhe sahasraśaḥ ||
etāḥ param strītvam apāstapeśalam nirasta-śaucam bata sādhu kurvate |
yāsām gṛhāt puṣkara-locanaḥ patir na jātv apaity āhṛtibhir hṛdi spṛśan ||
TRANSLATION Rukmiṇī, Jāmbavatī, Nāgnajitī and others, who were taken away at the price of valor after Kṛṣṇa defeated strong kings headed by Śiśupāla and others in the thousands, who were accepted by him on killing Narakāsura, and who had been impure and had lost all auspiciousness, then became the best of women, because lotus-eyed Kṛṣṇa, increasing the bliss in their hearts by bringing things to them, never left their houses.
Prīti Sandarbha 193:
Etāḥ means those women and no one else. They were the best of women (strītvam). These were lower in grade that Rukmiṇī and others. They had lost all auspiciousness and purity, unlike Rukmiṇī and others. These women with their faults were purified by Rukmiṇī by her fame. The reason for making them pure, removing all faults and giving all good qualities, is given. By gifts suitable to beloveds, he attracted their minds and never left their houses. This verse shows a mixture with bībhatsa (being controlled by women) but this is explained as increasing the rasa, as with previous examples.
TEXT - SB 1.10.30
etāḥ paraṁ strītvam apāstapeśalaṁ
nirasta-śaucaṁ bata sādhu kurvate
yāsāṁ gṛhāt puṣkara-locanaḥ patir
na jātv apaity āhṛtibhir hṛdi spṛśan
SYNONYMS
etāḥ—all these women; param—highest; strītvam—womanhood; apāstapeśalam—without individuality; nirasta—without; śaucam—purity; bata sādhu—auspiciously glorified; kurvate—do they make; yāsām—from whose; gṛhāt—homes; puṣkara-locanaḥ—the lotus-eyed; patiḥ—husband; na jātu—never at any time; apaiti—goes away; āhṛtibhiḥ—by presentation; hṛdi—in the heart; spṛśan—endeared.
TRANSLATION
All these women auspiciously glorified their lives despite their being without individuality and without purity. Their husband, the lotus-eyed Personality of Godhead, never left them alone at home. He always pleased their hearts by making valuable presentations.
PURPORT
The devotees of the Lord are purified souls. As soon as the devotees surrender unto the lotus feet of the Lord sincerely, the Lord accepts them, and thus the devotees at once become free from all material contaminations. Such devotees are above the three modes of material nature. There is no bodily disqualification of a devotee, just as there is no qualitative difference between the Ganges water and the filthy drain water when they are amalgamated. Women, merchants and laborers are not very intelligent, and thus it is very difficult for them to understand the science of God or to be engaged in the devotional service of the Lord. They are more materialistic, and less than them are the Kirātas, Hūṇas, Āndhras, Pulindas, Pulkaśas, Ābhīras, Kaṅkas, Yavanas, Khasas, etc., but all of them can be delivered if they are properly engaged in the devotional service of the Lord. By engagement in the service of the Lord, the designative disqualifications are removed, and as pure souls they become eligible to enter into the kingdom of God.
The fallen girls under the clutches of Bhaumāsura sincerely prayed to Lord Śrī Kṛṣṇa for their deliverance, and their sincerity of purpose made them at once pure by virtue of devotion. The Lord therefore accepted them as His wives, and thus their lives became glorified. Such auspicious glorification was still more glorified when the Lord played with them as the most devoted husband.
The Lord used to live with His 16,108 wives constantly. He expanded Himself into 16,108 plenary portions, and each and every one of them was the Lord Himself without deviation from the Original Personality. The Śruti-mantra affirms that the Lord can expand Himself into many. As husband of so many wives, He pleased them all with presentations, even at a costly endeavor. He brought the pārijāta plant from heaven and implanted it at the palace of Satyabhāmā, one of the principal queens. If, therefore, anyone desires the Lord to become one's husband, the Lord fulfills such desires in full.
TEXT - SB 1.10.31
evaṁvidhā gadantīnāṁ
sa giraḥ pura-yoṣitām
nirīkṣaṇenābhinandan
sasmitena yayau hariḥ
SYNONYMS
evaṁvidhāḥ—in this way; gadantīnām—thus praying and talking about Him; saḥ—He (the Lord); giraḥ—of words; pura-yoṣitām—of the ladies of the capital; nirīkṣaṇena—by His grace of glancing over them; abhinandan—and greeting them; sa-smitena—with a smiling face; yayau—departed; hariḥ—the Personality of Godhead.
TRANSLATION
While the ladies of the capital of Hastināpura were greeting Him and talking in this way, the Lord, smiling, accepted their good greetings, and casting the grace of His glance over them, He departed from the city.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.31
By his glances he pleased the women who had śānta-rati, and by his smiles he pleased those with mādhurya-bhāva.
TEXT - SB 1.10.32
ajāta-śatruḥ pṛtanāṁ
gopīthāya madhu-dviṣaḥ
parebhyaḥ śaṅkitaḥ snehāt
prāyuṅkta catur-aṅgiṇīm
SYNONYMS
ajāta-śatruḥ—Mahārāja Yudhiṣṭhira, who was no one's enemy; pṛtanām—defensive forces; gopīthāya—for giving protection; madhu-dviṣaḥ—of the enemy of Madhu (Śrī Kṛṣṇa); parebhyaḥ—from others (enemies); śaṅkitaḥ—being afraid of; snehāt—out of affection; prāyuṅkta—engaged; catuḥ-aṅgiṇīm—four defensive divisions.
TRANSLATION
Mahārāja Yudhiṣṭhira, although no one's enemy, engaged four divisions of defense [horse, elephant, chariot and army] to accompany Lord Kṛṣṇa, the enemy of the asuras [demons]. The Mahārāja did this because of the enemy, and also out of affection for the Lord.
PURPORT
Natural defensive measures are horses and elephants combined with chariots and men. Horses and elephants are trained to move to any part of the hills or forests and plains. The charioteers could fight with many horses and elephants by the strength of powerful arrows, even up to the standard of the brahmāstra (similar to modern atomic weapons). Mahārāja Yudhiṣṭhira knew well that Kṛṣṇa is everyone's friend and well-wisher, and yet there were asuras who were by nature envious of the Lord. So out of fear of attack from others and out of affection also, he engaged all varieties of defensive forces as bodyguards of Lord Kṛṣṇa. If required, Lord Kṛṣṇa Himself was sufficient to defend Himself from the attack of others who counted the Lord as their enemy, but still He accepted all the arrangements made by Mahārāja Yudhiṣṭhira because He could not disobey the King, who was His elder cousin. The Lord plays the part of a subordinate in His transcendental sporting, and thus sometimes He puts Himself in the care of Yaśodāmātā for His protection in His so-called helplessness of childhood. That is the transcendental līlā, or pastime of the Lord. The basic principle for all transcendental exchanges between the Lord and His devotees is exhibited to enjoy a transcendental bliss for which there is no comparison, even up to the level of brahmānanda.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.32
Gopīthāya means “for protection.”
Jiva's tika ||1.10.32||
ajāta-śatruḥ pṛtanām gopīthāya madhu-dviṣaḥ |
parebhyaḥ śankitaḥ snehāt prāyunkta catur-angiṇīm ||
TRANSLATION
Yudhiṣṭhira, worried about enemies, out of affection engaged an army of four parts for the protection of Kṛṣṇa.
This verse describes the greatness of the king’s prema. Though he had no enemies, he was worried about others. Though Kṛṣṇa was the killer of Madhu, Yudhiṣṭhira arranged for his protection, because of affection. Seeing Kṛṣṇa as the powerful Lord was not strong. He viewed Balarāma and others in the same way. Jiva's tika ||1.10.34|| kuru-jāngala-pāncālān śūrasenān sayāmunān |
brahmāvartam kurukṣetram matsyān sārasvatān atha || maru-dhanvam atikramya sauvīrābhīrayoḥ parān |
ānartān bhārgavopāgāc chrānta-vāho manāg vibhuḥ ||
TRANSLATION O son of Bhṛgu! Passing through the provinces of Kuru-jāngala, Pāṇcāla, and Śūrasena on the banks of the Yamunā River, Brahmāvarta, Kurukṣetra, Matsya, Sārasvata, and the deserts and arid regions, and then Sauvīra and Abhīra, the Lord arrived at Ānarta with slightly tired horses.
Going on the road he went to places to meet the devotees. He went to Śūrasena with a desire to see Vṛndāvana.
TEXT - SB 1.10.33
atha dūrāgatān śauriḥ
kauravān virahāturān
sannivartya dṛḍhaṁ snigdhān
prāyāt sva-nagarīṁ priyaiḥ
SYNONYMS
atha—thus; dūrāgatān—having accompanied Him for a long distance; śauriḥ—Lord Kṛṣṇa; kauravān—the Pāṇḍavas; virahāturān—overwhelmed by a sense of separation; sannivartya—politely persuaded; dṛḍham—determined; snigdhān—full of affection; prāyāt—proceeded; sva-nagarīm—towards His own city (Dvārakā); priyaiḥ—with dear companions.
TRANSLATION
Out of profound affection for Lord Kṛṣṇa, the Pāṇḍavas, who were of the Kuru dynasty, accompanied Him a considerable distance to see Him off. They were overwhelmed with the thought of future separation. The Lord, however, persuaded them to return home, and He proceeded towards Dvārakā with His dear companions.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.33
Kauravān means the Pāṇḍavas.
TEXT - SB 1.10.34-35
kuru-jāṅgala-pāñcālān
śūrasenān sayāmunān
brahmāvartaṁ kurukṣetraṁ
matsyān sārasvatān atha
maru-dhanvam atikramya
sauvīrābhīrayoḥ parān
ānartān bhārgavopāgāc
chrāntavāho manāg vibhuḥ
SYNONYMS
kuru-jāṅgala—the province of Delhi; pāñcālān—part of the province Punjab; śūrasenān—part of the province of Uttar Pradesh; sa—with; yāmunān—the districts on the bank of the Yamunā; brahmāvartam—part of northern Uttar Pradesh; kurukṣetram—the place where the battle was fought; matsyān—the province Matsyā; sārasvatān—part of Punjab; atha—and so on; maru—Rajasthan, the land of deserts; dhanvam—Madhya Pradesh, where water is very scanty; ati-kramya—after passing; sauvīra—Saurastra; ābhīrayoḥ—part of Gujarat; parān—western side; ānartān—the province of Dvārakā; bhārgava—O Śaunaka; upāgāt—overtaken by; śrānta—fatigue; vāhaḥ—the horses; manāk vibhuḥ—slightly, because of the long journey.
TRANSLATION
O Śaunaka, the Lord then proceeded towards Kurujāṅgala, Pāñcālā, Śūrasenā, the land on the bank of the River Yamunā, Brahmāvarta, Kurukṣetra, Matsyā, Sārasvatā, the province of the desert and the land of scanty water. After crossing these provinces He gradually reached the Sauvīra and Ābhīra provinces, then west of these, reached Dvārakā at last.
PURPORT
The provinces passed over by the Lord in those days were differently named, but the direction given is sufficient to indicate that He traveled through Delhi, Punjab, Rajasthan, Madhya Pradesh, Saurastra and Gujarat and at last reached His home province at Dvārakā. We do not gain any profit simply by researching the analogous provinces of those days up to now, but it appears that the desert of Rajasthan and the provinces of scanty water like Madhya Pradesh were present even five thousand years ago. The theory of soil experts that the desert developed in recent years is not supported by the statements of Bhāgavatam. We may leave the matter for expert geologists to research because the changing universe has different phases of geological development. We are satisfied that the Lord has now reached His own province, Dvārakādhāma, from the Kuru provinces. Kurukṣetra continues to exist since the Vedic age, and it is sheer foolishness when interpreters ignore or deny the existence of Kurukṣetra.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.34-35
kuru-jāṅgala-pāñcālān śūrasenān sayāmunān |
brahmāvartaṁ kurukṣetraṁ matsyān sārasvatān atha ||
maru-dhanvam atikramya sauvīrābhīrayoḥ parān |
ānartān bhārgavopāgāc chrānta-vāho manāg vibhuḥ ||
The places are not listed in proper sequence. Maru is a place without water and dhanva is a place with little water. He arrived at Ānarta, the area of Dvārakā with slightly tired horses (manāk śrānta vāhaḥ).
TEXT - SB 1.10.36
tatra tatra ha tatratyair
hariḥ pratyudyatārhaṇaḥ
sāyaṁ bheje diśaṁ paścād
gaviṣṭho gāṁ gatas tadā
SYNONYMS
tatra tatra—at different places; ha—it so happened; tatratyaiḥ—by local inhabitants; hariḥ—the Personality of Godhead; pratyudyata-arhaṇaḥ—being offered presentations and worshipful regards; sāyam—the evening; bheje—having overtaken; diśam—direction; paścāt—eastern; gaviṣṭhaḥ—the sun in the sky; gām—to the ocean; gataḥ—having gone; tadā—at that time.
TRANSLATION
On His journey through these provinces He was welcomed, worshiped and given various presentations. In the evening, in all places, the Lord suspended His journey to perform evening rites. This was regularly observed after sunset.
PURPORT
It is said here that the Lord observed the religious principles regularly while He was on the journey. There are certain philosophical speculations that even the Lord is under the obligations of fruitive action. But actually this is not the case. He does not depend on the action of any good or bad work. Since the Lord is absolute, everything done by Him is good for everyone. But when He descends on earth, He acts for the protection of the devotees and for the annihilation of the impious nondevotees. Although He has no obligatory duty, still He does everything so that others may follow. That is the way of factual teaching; one must act properly himself and teach the same to others, otherwise no one will accept one's blind teaching. He is Himself the awarder of fruitive results. He is self-sufficient, and yet He acts according to the rulings of the revealed scripture in order to teach us the process. If He does not do so, the common man may go wrong. But in the advanced stage, when one can understand the transcendental nature of the Lord, one does not try to imitate Him. This is not possible.
The Lord in human society does what is the duty of everyone, but sometimes He does something extraordinary and not to be imitated by the living being. His acts of evening prayer as stated herein must be followed by the living being, but it is not possible to follow His mountain-lifting or dancing with the gopīs. One cannot imitate the sun, which can exhaust water even from a filthy place; the most powerful can do something which is all-good, but our imitation of such acts will put us into endless difficulty. Therefore, in all actions, the experienced guide, the spiritual master, who is the manifested mercy of the Lord, should always be consulted, and the path of progress will be assured.
Srila Visvanatha Cakravarti Thakur Commentary - 1.10.36
The states situated on the road from Hastināpura to Dvārakā also worshipped him. The Lord was offered gifts by the devotees living in all those places (tatratyaiḥ) as he proceeded on the road, in order to bring him to their place. To fulfill their desires he went to all these places one after the other and after staying a few days in each place continued on the road. He arrived at Dvārakā (paścād diśam) in the afternoon (sāyam). At that time the sun (gaviṣṭhaḥ) had entered the water (gām) of the western ocean.
Thus end the Bhaktivedanta purports of the First Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Departure of Lord Kṛṣṇa for Dvārakā."
Jiva's tika ||1.10.36||
tatra tatra ha tatratyair hariḥ pratyudyatārhaṇaḥ |
sāyam bheje diśam paścād gaviṣṭho gām gatas tadā ||
TRANSLATION At all the places along the way devotees offered gifts to the Lord. He arrived at Dvārakā in the evening. Then the sun entered the western ocean. Later eager for his cowherd pastimes, he went to Gokula.
After that at the end of the day (sāyam) he came to the direction for going to Dvārakā (diśam). This shows that the chariot went quickly. O son of Bhṛgu (bhārgava) in the previous expresses astonishment. Thus the horses were slightly tired. At all the places along the way devotees offered gifts to the Lord. There is a doubt about this. “Was there a meeting with Nanda and others in Vṛndāvana, when Kṛṣṇa went to Śūrasena and the Yamunā?” Being anxious for cowherd pastimes (gariṣṭhaḥ), after killing Dantavakra (tadā), he went to Gokula (gām
gataḥ). In an unmanifested state, he was situated invisibly with Nanda and others all the time. In his manifested form, in order to enjoy seeing special pastimes manifested, at that time he went there. This is explained in Kṛṣṇa Sandarbha.
11. Lord Kṛṣṇa's Entrance into Dvārakā
verses: 1, 2, 3, 4-5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16-17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39
TEXT - SB 1.11.1
sūta uvāca
ānartān sa upavrajya
svṛddhāñ jana-padān svakān
dadhmau daravaraṁ teṣāṁ
viṣādaṁ śamayann iva
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; ānartān—the country known as Ānartān (Dvārakā); saḥ—He; upavrajya—reaching the border of; svṛddhān—most prosperous; jana-padān—city; svakān—His own; dadhmau—sounded; daravaram—the auspicious conchshell (Pāñcajanya); teṣām—of them; viṣādam—dejection; śamayan—pacifying; iva—seemingly.
TRANSLATION
Sūta Gosvāmī said: Upon reaching the border of His most prosperous metropolis, known as the country of the Ānartas [Dvārakā], the Lord sounded His auspicious conchshell, heralding His arrival and apparently pacifying the dejection of the inhabitants.
PURPORT
The beloved Lord was away from His own prosperous metropolis of Dvārakā for a considerably long period because of the Battle of Kurukṣetra, and thus all the inhabitants were overcome with melancholia due to the separation. When the Lord descends on the earth, His eternal associates also come with Him, just as the entourage of a king accompanies him. Such associates of the Lord are eternally liberated souls, and they cannot bear the separation of the Lord even for a moment because of intense affection for the Lord. Thus the inhabitants of the city of Dvārakā were in a mood of dejection and expected the arrival of the Lord at any moment. So the heralding sound of the auspicious conchshell was very encouraging, and apparently the sound pacified their dejection. They were still more aspirant to see the Lord amongst themselves, and all of them became alert to receive Him in the befitting manner. These are the signs of spontaneous love of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.1
In the eleventh chapter, Kṛṣṇa, arriving at Dvārakā, is praised by the inhabitants, meets with his friends and satisfies his wives.
Daravaram is his conch Pāñcajanya. Without seeing Kṛṣṇa directly their lamentation could not be completely dissipated. Thus the word iva (somewhat) is used.
TEXT - SB 1.11.2
sa uccakāśe dhavalodaro daro
'py urukramasyādharaśoṇa-śoṇimā
dādhmāyamānaḥ kara-kañja-sampuṭe
yathābja-khaṇḍe kala-haṁsa utsvanaḥ
SYNONYMS
saḥ—that; uccakāśe—became brilliant; dhavala-udaraḥ—white and fat-boweled; daraḥ—conchshell; api—although it is so; urukramasya—of the great adventurer; adharaśoṇa—by the transcendental quality of His lips; śoṇimā—reddened; dādhmāyamānaḥ—being sounded; kara-kañja-sampuṭe—being caught by the grip of the lotus hand; yathā—as it is; abja-khaṇḍe—by the stems of lotus flowers; kala-haṁsaḥ—ducking swan; utsvanaḥ—loudly sounding.
TRANSLATION
The white and fat-boweled conchshell, being gripped by the hand of Lord Kṛṣṇa and sounded by Him, appeared to be reddened by the touch of His transcendental lips. It seemed that a white swan was playing in the stems of red lotus flowers.
PURPORT
The redness of the white conchshell due to the lip-touch of the Lord is a symbol of spiritual significance. The Lord is all spirit, and matter is ignorance of this spiritual existence. Factually there is nothing like matter in spiritual enlightenment, and this spiritual enlightenment takes place at once by the contact of the Supreme Lord Śrī Kṛṣṇa. The Lord is present in every particle of all existence, and He can manifest His presence in anyone. By ardent love and devotional service to the Lord, or in other words by spiritual contact with the Lord, everything becomes spiritually reddened like the conchshell in the grip of the Lord, and the paramahaṁsa, or the supremely intelligent person, plays the part of the ducking swan in the water of spiritual bliss, eternally decorated by the lotus flower of the Lord's feet.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.2
That conch appeared beautiful (uccakāśe), being reddened by the red of his lips. He continually blew it (dādhmāyamānaḥ). The conch held in his hands was like a swan in a group of lotuses (abja-ṣaṇḍe).
Jiva's tika ||1.11.2||
sa uccakāśe dhavalodaro daro 'py urukramasyādharaśoṇa-śoṇimā || dādhmāyamānaḥ kara-kanja-sampuṭe |
yathābja-ṣaṇde kala-hamsa utsvanaḥ ||
TRANSLATION The white-bellied conch, continually blown in his lotus hands, like a bellowing swan amidst a lotus grove, reddened by the touch of Kṛṣṇa’s lips, appeared most attractive.
This verse is explained by Citsukha.
TEXT - SB 1.11.3
tam upaśrutya ninadaṁ
jagad-bhaya-bhayāvaham
pratyudyayuḥ prajāḥ sarvā
bhartṛ-darśana-lālasāḥ
SYNONYMS
tam—that; upaśrutya—having overheard; ninadam—sound; jagat-bhaya—the fear of material existence; bhaya-āvaham—the threatening principle; prati—towards; udyayuḥ—rapidly proceeded; prajāḥ—the citizens; sarvāḥ—all; bhartṛ—the protector; darśana—audience; lālasāḥ—having so desired.
TRANSLATION
The citizens of Dvārakā, having heard that sound which threatens fear personified in the material world, began to run towards Him fast, just to have a long desired audience with the Lord, who is the protector of all devotees.
PURPORT
As already explained, the citizens of Dvārakā who lived at the time of Lord Kṛṣṇa's presence there were all liberated souls who descended there along with the Lord as entourage. All were very anxious to have an audience with the Lord, although because of spiritual contact they were never separated from the Lord. Just as the gopīs at Vṛndāvana used to think of Kṛṣṇa while He was away from the village for cowherding engagements, the citizens of Dvārakā were all immersed in thought of the Lord while He was away from Dvārakā to attend the Battle of Kurukṣetra. Some distinguished fiction writer in Bengal concluded that the Kṛṣṇa of Vṛndāvana, that of Mathurā and that of Dvārakā were different personalities. Historically there is no truth in this conclusion. The Kṛṣṇa of Kurukṣetra and the Kṛṣṇa of Dvārakā are one and the same personality.
The citizens of Dvārakā were thus in a state of melancholy due to the Lord's absence from the transcendental city, as much as we are put in a state of melancholy at night because of the absence of the sun. The sound heralded by Lord Kṛṣṇa was something like the heralding of the sunrise in the morning. So all the citizens of Dvārakā awoke from a state of slumber because of the sunrise of Kṛṣṇa, and they all hastened towards Him just to have an audience. The devotees of the Lord know no one else as protector.
This sound of the Lord is identical with the Lord, as we have tried to explain by the nondual position of the Lord. The material existence of our present status is full of fear. Out of the four problems of material existence, namely the food problem, the shelter problem, the fear problem and the mating problem, the fear problem gives us more trouble than the others. We are always fearful due to our ignorance of the next problem. The whole material existence is full of problems, and thus the fear problem is always prominent. This is due to our association with the illusory energy of the Lord, known as māyā or external energy, yet all fear is vanished as soon as there is the sound of the Lord, represented by His holy name, as it was sounded by Lord Śrī Caitanya Mahāprabhu in the following sixteen words:
Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare
Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare
We can take advantage of these sounds and be free from all threatening problems of material existence.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.3
The conch gives fear to the fear of this material existence.
TEXT - SB 1.11.4-5
tatropanīta-balayo
raver dīpam ivādṛtāḥ
ātmārāmaṁ pūrṇa-kāmaṁ
nija-lābhena nityadā
prīty-utphulla-mukhāḥ procur
harṣa-gadgadayā girā
pitaraṁ sarva-suhṛdam
avitāram ivārbhakāḥ
SYNONYMS
tatra—thereupon; upanīta—having offered; balayaḥ—presentations; raveḥ—up to the sun; dīpam—lamp; iva—like; ādṛtāḥ—being evaluated; ātma-ārāmam—unto the self-sufficient; pūrṇa-kāmam—fully satisfied; nija-lābhena—by His own potencies; nitya-dā—one who supplies incessantly; prīti—affection; utphulla-mukhāḥ—cheerful faces; procuḥ—said; harṣa—gladdened; gadgadayā—ecstatic; girā—speeches; pitaram—unto the father; sarva—all; suhṛdam—friends; avitāram—the guardian; iva—like; arbhakāḥ—wards.
TRANSLATION
The citizens arrived before the Lord with their respective presentations, offering them to the fully satisfied and self-sufficient one, who, by His own potency, incessantly supplies others. These presentations were like the offering of a lamp to the sun. Yet the citizens began to speak in ecstatic language to receive the Lord, just as wards welcome their guardian and father.
PURPORT
The Supreme Lord Kṛṣṇa is described herein as ātmārāma. He is self-sufficient, and there is no need for Him to seek happiness from anything beyond Himself. He is self-sufficient because His very transcendental existence is total bliss. He is eternally existent; He is all-cognizant and all-blissful. Therefore, any presentation, however valuable it may be, is not needed by Him. But still, because He is the well-wisher for one and all, He accepts from everyone everything that is offered to Him in pure devotional service. It is not that He is in want for such things, because the things are themselves generated from His energy. The comparison is made herein that making offerings to the Lord is something like offering a lamp in the worship of the sun-god. Anything fiery and illuminating is but an emanation of the energy of the sun, and yet to worship the sun-god it is necessary to offer him a lamp. In the worship of the sun, there is some sort of demand made by the worshiper, but in the case of devotional service to the Lord, there is no question of demand from either side. It is all a sign of pure love and affection between the Lord and the devotee.
The Lord is the Supreme Father of all living beings, and therefore those who are conscious of this vital relation with God can make filial demands from the Father, and the Father is pleased to supply the demands of such obedient sons without bargaining. The Lord is just like the desire tree, and from Him everyone can have everything by the causeless mercy of the Lord. As the Supreme Father, the Lord, however, does not supply to a pure devotee what is considered to be a barrier to the discharge of devotional service. Those who are engaged in the devotional service of the Lord can rise to the position of unalloyed devotional service by His transcendental attraction.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.4-5
tatropanīta-balayo raver dīpam ivādṛtāḥ |
ātmārāmaṁ pūrṇa-kāmaṁ nija-lābhena nityadā ||
prīty-utphulla-mukhāḥ procur harṣa-gadgadayā girā |
pitaraṁ sarva-suhṛdam avitāram ivārbhakāḥ ||
They offered gifts (upanītāḥ balayaḥ), which were given out of adoration, though he did not need them, just like a sun worshipper offers a lamp to the sun. They spoke to Kṛṣṇa who was their protector, like a father protecting children. Ātmārāmam (self-satisfied) indicates that he was not dependent on the gifts.
Jiva's tika ||1.11.4||
tatropanīta-balayo raver dīpam ivādṛtāḥ |
ātmārāmam pūrṇa-kāmam nija-lābhena nityadā || prīty-utphulla-mukhāḥ procur harṣa-gadgadayā girā |
pitaram sarva-suhṛdam avitāram ivārbhakāḥ ||
TRANSLATION Offering him gifts like offering a lamp to the sun, faces blossoming in affection, they began to speak with words choked up with joy to Kṛṣṇa, who is always satisfied with his own qualities, who is satisfied with himself, and who is always their friend and protector, like a father protecting his children.
This happened in Dvārakā (tatra). Offering him gifts was like people holding lamps to offer to the sun.
Jiva's tika ||1.11.5||
natāḥ sma te nātha sadānghri-pankajam virinca-vairincya-surendra-vanditam |
parāyaṇam kṣemam ihecchatām param na yatra kālaḥ prabhavet paraḥ prabhuḥ ||
TRANSLATION O master! We continually offer respects to your lotus feet, the supreme shelter for those desiring the highest benefit, which are worshipped by Brahmā, the Kumāras, Indra, which cannot be influenced by time, though time controls even Brahmā.
Their praises were for pleasing him. They were like children and Kṛṣṇa was like a father. The Lord’s quality of being pleased is mentioned: he was the friend of all (sarva-suhṛdam). The quality of a friend is that he gives protection (avitāram). Though he was satisfied in himself, he was pleased with the people just as a father is pleased with his son who shows affection in his relationship with the father.
There is the example of the kalpa-taru. The mercy of the Lord, expressed because of their bhakti, is given to those persons who pray for his prīti and worship him, since it is necessary that he respond to them. The Lord rejoices in bhakti though he is the form of bliss.
TEXT - SB 1.11.6
natāḥ sma te nātha sadāṅghri-paṅkajaṁ
viriñca-vairiñcya-surendra-vanditam
parāyaṇaṁ kṣemam ihecchatāṁ paraṁ
na yatra kālaḥ prabhavet paraḥ prabhuḥ
SYNONYMS
natāḥ—bowed down; sma—we had done so; te—unto You; nātha—O Lord; sadā—always; aṅghri-paṅkajam—the lotus feet; viriñca—Brahmā, the first living being; vairiñcya—sons of Brahmā like Sanaka and Sanātana; sura-indra—the King of heaven; vanditam—worshiped by; parāyaṇam—the supreme; kṣemam—welfare; iha—in this life; icchatām—one who so desires; param—the highest; na—never; yatra—wherein; kālaḥ—inevitable time; prabhavet—can exert its influence; paraḥ—transcendental; prabhuḥ—the Supreme Lord.
TRANSLATION
The citizens said: O Lord, You are worshiped by all demigods like Brahmā, the four Sanas and even the King of heaven. You are the ultimate rest for those who are really aspiring to achieve the highest benefit of life. You are the supreme transcendental Lord, and inevitable time cannot exert its influence upon You.
PURPORT
The Supreme Lord is Śrī Kṛṣṇa, as confirmed in Bhagavad-gītā, Brahma-saṁhitā and other authorized Vedic literatures. No one is equal to or greater than Him, and that is the verdict of all scriptures. The influence of time and space is exerted upon the dependent living entities, who are all parts and parcels of the Supreme Lord. The living entities are predominated Brahman, whereas the Supreme Lord is the predominating Absolute. As soon as we forget this clear fact, we are at once in illusion, and thus we are put into threefold miseries, as one is put into dense darkness. The clear consciousness of the cognizant living being is God consciousness, in which one bows down unto Him in all circumstances.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.6
Vairiñcyāh means the Kumāras. Param parāyaṇam means the supreme shelter. In the shelter of these lotus feet, the master of Brahmā and others (paraḥ prabhuḥ), time, does not have power.
TEXT - SB 1.11.7
bhavāya nas tvaṁ bhava viśva-bhāvana
tvam eva mātātha suhṛt-patiḥ pitā
tvaṁ sad-gurur naḥ paramaṁ ca daivataṁ
yasyānuvṛttyā kṛtino babhūvima
SYNONYMS
bhavāya—for welfare; naḥ—for us; tvam—Your Lordship; bhava—just become; viśva-bhāvana—the creator of the universe; tvam—Your Lordship; eva—certainly; mātā—mother; atha—as also; suhṛt—well-wisher; patiḥ—husband; pitā—father; tvam—Your Lordship; sat-guruḥ—spiritual master; naḥ—our; paramam—the supreme; ca—and; daivatam—worshipable Deity; yasya—whose; anuvṛttyā—following in the footsteps; kṛtinaḥ—successful; babhūvima—we have become.
TRANSLATION
O creator of the universe, You are our mother, well-wisher, Lord, father, spiritual master and worshipable Deity. By following in Your footsteps we have become successful in every respect. We pray, therefore, that You continue to bless us with Your mercy.
PURPORT
The all-good Personality of Godhead, being the creator of the universe, also plans for the good of all good living beings. The good living beings are advised by the Lord to follow His good advice, and by doing so they become successful in all spheres of life. There is no need to worship any deity but the Lord. The Lord is all-powerful, and if He is satisfied by our obedience unto His lotus feet, He is competent to bestow upon us all kinds of blessings for the successful execution of both our material and spiritual lives. For attaining spiritual existence, the human form is a chance for all to understand our eternal relation with God. Our relation with Him is eternal; it can neither be broken nor vanquished. It may be forgotten for the time being, but it can be revived also by the grace of the Lord, if we follow His injunctions, which are revealed in the scriptures of all times and all places.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.7
Bhavāya means “for welfare.” Medinī says bhavaḥ kṣeme saṁsāre: bhava means welfare and material existence.
Jiva's tika ||1.11.7||
bhavāya nas tvam bhava viśva-bhāvana tvam eva mātātha suhṛt-patiḥ pitā |
tvam sad-gurur naḥ paramam ca daivatam yasyānuvṛttyā kṛtino babhūvima ||
TRANSLATION Protector of the universe! Arrange so that we can see you always. You alone are our mother, father, friend and master. You are our guru and supreme deity, by following whom we have become successful.
Exist for increasing our seeing you continually (bhavāya).
TEXT - SB 1.11.8
aho sanāthā bhavatā sma yad vayaṁ
traiviṣṭapānām api dūra-darśanam
prema-smita-snigdha-nirīkṣaṇānanaṁ
paśyema rūpaṁ tava sarva-saubhagam
SYNONYMS
aho—oh, it is our good luck; sa-nāthāḥ—to be under the protection of the master; bhavatā—by Your good self; sma—as we have become; yat vayam—as we are; traiviṣṭa-pānām—of the demigods; api—also; dūra-darśanam—very rarely seen; prema-smita—smiling with love; snigdha—affectionate; nirīkṣaṇa-ānanam—face looking in that mode; paśyema—let us look; rūpam—beauty; tava—Your; sarva—all; saubhagam—auspiciousness.
TRANSLATION
Oh, it is our good luck that we have come again today under Your protection by Your presence, for Your Lordship rarely visits even the denizens of heaven. Now it is possible for us to look into Your smiling face, which is full of affectionate glances. We can now see Your transcendental form, full of all auspiciousness.
PURPORT
The Lord in His eternal personal form can be seen only by the pure devotees. The Lord is never impersonal, but He is the Supreme Absolute Personality of Godhead, possible to be visited by devotional service face to face, which is impossible to be done even by the denizens of higher planets. When Brahmājī and other demigods want to consult Lord Viṣṇu, the plenary portion of Lord Kṛṣṇa, they have to wait on the shore of the ocean of milk where Lord Viṣṇu is lying on White Land (Śvetadvīpa). This ocean of milk and the Śvetadvīpa planet are the replica of Vaikuṇṭhaloka within the universe. Neither Brahmājī nor the demigods like Indra can enter into this island of Śvetadvīpa, but they can stand on the shore of the ocean of milk and transmit their message to Lord Viṣṇu, known as Kṣīrodakaśāyī Viṣṇu. Therefore, the Lord is rarely seen by them, but the inhabitants of Dvārakā, because of their being pure devotees without any tinge of the material contamination of fruitive activities and empiric philosophical speculation, can see Him face to face by the grace of the Lord. This is the original state of the living entities and can be attained by reviving our natural and constitutional state of life, which is discovered by devotional service only.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.8
Triaviṣṭapānām means “of the devatās.”
TEXT - SB 1.11.9
yarhy ambujākṣāpasasāra bho bhavān
kurūn madhūn vātha suhṛd-didṛkṣayā
tatrābda-koṭi-pratimaḥ kṣaṇo bhaved
raviṁ vinākṣṇor iva nas tavācyuta
SYNONYMS
yarhi—whenever; ambuja-akṣa—O lotus-eyed one; apasasāra—You go away; bho—oh; bhavān—Yourself; kurūn—the descendants of King Kuru; madhūn—the inhabitants of Mathurā (Vrajabhūmi); vā—either; atha—therefore; suhṛt-didṛkṣayā—for meeting them; tatra—at that time; abda-koṭi—millions of years; pratimaḥ—like; kṣaṇaḥ—moments; bhavet—becomes; ravim—the sun; vinā—without; akṣṇoḥ—of the eyes; iva—like that; naḥ—ours; tava—Your; acyuta—O infallible one.
TRANSLATION
O lotus-eyed Lord, whenever You go away to Mathurā, Vṛndāvana or Hastināpura to meet Your friends and relatives, every moment of Your absence seems like a million years. O infallible one, at that time our eyes become useless, as if bereft of sun.
PURPORT
We are all proud of our material senses for making experiments to determine the existence of God. But we forget that our senses are not absolute by themselves. They can only act under certain conditions. For example, our eyes. As long as the sunshine is there, our eyes are useful to a certain extent. But in the absence of sunshine, the eyes are useless. Lord Śrī Kṛṣṇa, being the primeval Lord, the Supreme Truth, is compared to the sun. Without Him all our knowledge is either false or partial. The opposite of the sun is the darkness, and similarly the opposite of Kṛṣṇa is māyā, or illusion. The devotees of the Lord can see everything in true perspective due to the light disseminated by Lord Kṛṣṇa. By the grace of the Lord the pure devotee cannot be in the darkness of ignorance. Therefore, it is necessary that we must always be in the sight of Lord Kṛṣṇa so that we can see both ourselves and the Lord with His different energies. As we cannot see anything in the absence of the sun, so also we cannot see anything including our own self, without the factual presence of the Lord. Without Him all our knowledge is covered by illusion.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.9
O lotus–eyed Lord! A version which has no bhavān is not accepted. Kurūn means Hastināpura and madhūn means Vraja, not Mathurā, because at that time none of his friends resided there. This is understood from the word “all” in the statement tatra yoga-prabhāvena nītvā sarva-janaṁ hariḥ: the Lord by his power of yoga brought all the inhabitants of Mathurā to Dvārakā. (SB 10.50.57) He sent messengers back to the gopīs when he was leaving, saying “I will come back.” (SB 10.39.35) And he sent Nanda back to Vraja saying, “I will come to see you.” (SB 10.45.23) Though it is clearly mentioned in Padma Purāṇa and other Purāṇas that he did return, it can be understood from this verse of Bhāgavatam as well. When you leave, a moment becomes like a trillion years for us (naḥ) who belong to you (tava).
Jiva's tika ||1.11.9||
yarhy ambujākṣāpasasāra bho bhavān kurūn madhūn vātha suhṛd-didṛkṣayā |
tatrābda-koṭi-pratimaḥ kṣaṇo bhaved ravim vinākṣṇor iva nas tavācyuta ||
TRANSLATION O lotus-eyed Lord! When you go to Hastināpura or Vraja to see your friends,
one moment becomes like a trillion years for us, who belong to you, and who become like eyes without the sun.
When you go to Mathurā at that time, a moment becomes a trillion years. We are as if blind, like eyes without the sun. Instead of bho bhavān sometimes no bhavān: you who are our master.
Kṛṣṇa Sandarbha 174:
The word madhūn means Mathurā. At that time it is clear that his friends lived only in Vraja, within Mathurā area. Śrīdhara Svāmī also agrees with this interpretation. All the people of Mathurā city had been transferred to Dvārakā.
tatra yoga-prabhāvena nītvā sarva-janam hariḥ prajā-pālena rāmeṇa kṛṣṇaḥ samanumantritaḥ nirjagāma pura-dvārāt padma-mālī nirāyudhaḥ
After transporting all his subjects to the new city by the power of his yogamāyā, Kṛṣṇa consulted with Balarāma, who had remained in Mathurā to protect it. Then, wearing a garland of lotuses but bearing no weapons, Kṛṣṇa went out of Mathurā by its main gate. (SB 10.50.57)
The following is also well known:
balabhadraḥ kuru-śreṣṭha bhagavān ratham āsthitaḥ suhṛd-didṛkṣur utkaṇṭhaḥ prayayau nanda-gokulam
O best of the Kurus, once Balarāma, eager to visit his well-wishing friends, mounted his chariot and traveled to Nanda Gokula. (SB 10.65.1)
TEXT - SB 1.11.10
kathaṁ vayaṁ nātha ciroṣite tvayi
prasanna-dṛṣṭyākhila-tāpa-śoṣaṇam
jīvema te sundara-hāsa-śobhitam
apaśyamānā vadanaṁ manoharam
iti codīritā vācaḥ
prajānāṁ bhakta-vatsalaḥ
śṛṇvāno 'nugrahaṁ dṛṣṭyā
vitanvan prāviśat puram
SYNONYMS
katham—how; vayam—we; nātha—O Lord; ciroṣite—being abroad almost always; tvayi—by You; prasanna—satisfaction; dṛṣṭyā—by the glance; akhila—universal; tāpa—miseries; śoṣaṇam—vanquishing; jīvema—shall be able to live; te—Your; sundara—beautiful; hāsa—smiling; śobhitam—decorated; apaśyamānāḥ—without seeing; vadanam—face; manoharam—attractive; iti—thus; ca—and; udīritāḥ—speaking; vācaḥ—words; prajānām—of the citizens; bhakta-vatsalaḥ—kind to the devotees; śṛṇvānaḥ—thus learning; anugraham—kindness; dṛṣṭyā—by glances; vitanvan—distributing; prāviśat—entered; puram—Dvārakāpurī.
TRANSLATION
O master, if You live abroad all the time, then we cannot look at Your attractive face, whose smiles vanquish all our sufferings. How can we exist without Your presence?Upon hearing their speeches, the Lord, who is very kind to the citizens and the devotees, entered the city of Dvārakā and acknowledged all their greetings by casting His transcendental glance over them.
PURPORT
Lord Kṛṣṇa's attraction is so powerful that once being attracted by Him one cannot tolerate separation from Him. Why is this so? Because we are all eternally related with Him as the sun rays are eternally related with the sun disc. The sun rays are molecular parts of the solar radiation. Thus the sun rays and the sun cannot be separated. The separation by the cloud is temporary and artificial, and as soon as the cloud is cleared, the sun rays again display their natural effulgence in the presence of the sun. Similarly, the living entities, who are molecular parts of the whole spirit, are separated from the Lord by the artificial covering of māyā, illusory energy. This illusory energy, or the curtain of māyā, has to be removed, and when it is so done, the living entity can see the Lord face to face, and all his miseries are at once removed. Every one of us wants to remove the miseries of life, but we do not know how to do it. The solution is given here, and it rests on us to assimilate it or not.
TEXT - SB 1.11.11
madhu-bhoja-daśārhārha-
kukurāndhaka-vṛṣṇibhiḥ
ātma-tulya-balair guptāṁ
nāgair bhogavatīm iva
SYNONYMS
madhu—Madhu; bhoja—Bhoja; daśārha—Daśārha; arha—Arha; kukura—Kukura; andhaka—Andhaka; vṛṣṇibhiḥ—by the descendants of Vṛṣṇi; ātma-tulya—as good as Himself; balaiḥ—by strength; guptām—protected; nāgaiḥ—by the Nāgas; bhogavatīm—the capital of Nāgaloka; iva—like.
TRANSLATION
As Bhogavatī, the capital of Nāgaloka, is protected by the Nāgas, so was Dvārakā protected by the descendants of Vṛṣṇi—Bhoja, Madhu, Daśārha, Arha, Kukura, Andhaka, etc.—who were as strong as Lord Kṛṣṇa.
PURPORT
The Nāgaloka planet is situated below the earth planet, and it is understood that the sun rays are hampered there. The darkness of the planet is, however, removed by the flashes of the jewels set on the heads of the Nāgas (celestial serpents), and it is said that there are beautiful gardens, rivulets, etc., for the enjoyment of the Nāgas. It is understood here also that the place is well protected by the inhabitants. So also the city of Dvārakā was well protected by the descendants of Vṛṣṇi, who were as powerful as the Lord, insofar as He manifested His strength upon this earth.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.11
He glanced at the citizens.
TEXT - SB 1.11.12
sarvartu-sarva-vibhava-
puṇya-vṛkṣa-latāśramaiḥ
udyānopavanārāmair
vṛta-padmākara-śriyam
SYNONYMS
sarva—all; ṛtu—seasons; sarva—all; vibhava—opulences; puṇya—pious; vṛkṣa—trees; latā—creepers; āśramaiḥ—with hermitages; udyāna—orchards; upavana—flower gardens; ārāmaiḥ—pleasure gardens and beautiful parks; vṛta—surrounded by; padma-ākara—the birthplaces of lotuses or nice reservoirs of water; śriyam—increasing the beauty.
TRANSLATION
The city of Dvārakāpurī was filled with the opulences of all seasons. There were hermitages, orchards, flower gardens, parks and reservoirs of water breeding lotus flowers all over.
PURPORT
Perfection of human civilization is made possible by utilizing the gifts of nature in their own way. As we find herewith in the description of its opulence, Dvārakā was surrounded by flower gardens and fruit orchards along with reservoirs of water and growing lotuses. There is no mention of mills and factories supported by slaughterhouses, which are the necessary paraphernalia of the modern metropolis. The propensity to utilize nature's own gifts is still there, even in the heart of modern civilized man. The leaders of modern civilization select their own residential quarters in a place where there are such naturally beautiful gardens and reservoirs of water, but they leave the common men to reside in congested areas without parks and gardens. Herein of course we find a different description of the city of Dvārakā. It is understood that the whole dhāma, or residential quarter, was surrounded by such gardens and parks with reservoirs of water where lotuses grew. It is understood that all the people depended on nature's gifts of fruits and flowers without industrial enterprises promoting filthy huts and slums for residential quarters. Advancement of civilization is estimated not on the growth of mills and factories to deteriorate the finer instincts of the human being, but on developing the potent spiritual instincts of human beings and giving them a chance to go back to Godhead. Development of factories and mills is called ugra-karma, or pungent activities, and such activities deteriorate the finer sentiments of the human being and society to form a dungeon of demons.
We find herein the mention of pious trees which produce seasonal flowers and fruits. The impious trees are useless jungles only, and they can only be used to supply fuels. In the modern civilization such impious trees are planted on the sides of roads. Human energy should be properly utilized in developing the finer senses for spiritual understanding, in which lies the solution of life. Fruits, flowers, beautiful gardens, parks and reservoirs of water with ducks and swans playing in the midst of lotus flowers, and cows giving sufficient milk and butter are essential for developing the finer tissues of the human body. As against this, the dungeons of mines, factories and workshops develop demoniac propensities in the working class. The vested interests flourish at the cost of the working class, and consequently there are severe clashes between them in so many ways. The description of Dvārakā-dhāma is the ideal of human civilization.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.12
Dvārakā is described in five verses.
TEXT - SB 1.11.13
gopura-dvāra-mārgeṣu
kṛta-kautuka-toraṇām
citra-dhvaja-patākāgrair
antaḥ pratihatātapām
SYNONYMS
gopura—the gateway of the city; dvāra—door; mārgeṣu—on different roads; kṛta—undertaken; kautuka—because of the festival; toraṇām—decorated arch; citra—painted; dhvaja—flags; patākā-agraiḥ—by the foremost signs; antaḥ—within; pratihata—checked; ātapām—sunshine.
TRANSLATION
The city gateway, the household doors and festooned arches along the roads were all nicely decorated with festive signs like plantain trees and mango leaves, all to welcome the Lord. Flags, garlands and painted signs and slogans all combined to shade the sunshine.
PURPORT
Signs of decoration in special festivals were also collected from the gifts of nature, such as the plantain trees, the mango trees, fruits and flowers. Mango trees, coconut palms and plantain trees are still accepted as auspicious signs. The flags mentioned above were all painted with the picture of either Garuḍa or Hanumān, the two great servitors of the Lord. For devotees, such paintings and decorations are still adored, and the servitor of the master is paid more respects for the satisfaction of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.13
The city appeared splendid with lakes or lotus pools (padmākara) surrounded by forests for recreation giving flowers, and groves giving fruit, and with groves of pious creepers and trees giving flowers of all seasons.
TEXT - SB 1.11.14
sammārjita-mahā-mārga-
rathyāpaṇaka-catvarām
siktāṁ gandha-jalair uptāṁ
phala-puṣpākṣatāṅkuraiḥ
SYNONYMS
sammārjita—thoroughly cleansed; mahā-mārga—highways; rathya—lanes and subways; āpaṇaka—shopping marketplaces; catvarām—public meeting places; siktām—moistened with; gandha-jalaiḥ—scented water; uptām—was strewn with; phala—fruits; puṣpa—flowers; akṣata—unbroken; aṅkuraiḥ—seeds.
TRANSLATION
The highways, subways, lanes, markets and public meeting places were all thoroughly cleansed and then moistened with scented water. And to welcome the Lord, fruits, flowers and unbroken seeds were strewn everywhere.
PURPORT
Scented waters prepared by distilling flowers like rose and keora were requisitioned to wet the roads, streets and lanes of Dvārakā-dhāma. Such places, along with the marketplace and public meeting places, were thoroughly cleansed. From the above description, it appears that the city of Dvārakādhāma was considerably big, containing many highways, streets and public meeting places with parks, gardens and reservoirs of water, all very nicely decorated with flowers and fruits. And to welcome the Lord such flowers and fruits with unbroken seeds of grain were also strewn over the public places. Unbroken seeds of grain or fruits in the seedling stage were considered auspicious, and they are still so used by the Hindus in general on festival days.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.14
Gopuras are city gates. Dvāras are doors to houses. The heat of the sun was stopped from entering within by the flags.
TEXT - SB 1.11.15
dvāri dvāri gṛhāṇāṁ ca
dadhy-akṣata-phalekṣubhiḥ
alaṅkṛtāṁ pūrṇa-kumbhair
balibhir dhūpa-dīpakaiḥ
SYNONYMS
dvāri dvāri—the door of each and every house; gṛhāṇām—of all the residential buildings; ca—and; dadhi—curd; akṣata—unbroken; phala—fruit; ikṣubhiḥ—sugarcane; alaṅkṛtām—decorated; pūrṇa-kumbhaiḥ—full water pots; balibhiḥ—along with articles for worship; dhūpa—incense; dīpakaiḥ—with lamps and candles.
TRANSLATION
In each and every door of the residential houses, auspicious things like curd, unbroken fruits, sugarcane and full waterpots with articles for worship, incense and candles were all displayed.
PURPORT
The process of reception according to Vedic rites is not at all dry. The reception was made not simply by decorating the roads and streets as above mentioned, but by worshiping the Lord with requisite ingredients like incense, lamps, flowers, sweets, fruits and other palatable eatables, according to one's capacity. All were offered to the Lord, and the remnants of the foodstuff were distributed amongst the gathering citizens. So it was not like a dry reception of these modern days. Each and every house was ready to receive the Lord in a similar way, and thus each and every house on the roads and streets distributed such remnants of food to the citizens, and therefore the festival was successful. Without distribution of food, no function is complete, and that is the way of Vedic culture.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.15
Mahā-mārga means main road. Rathya are other roads. Āpaṇaka means shopping street. Catvara is a footpath. Uptām means sprinkled.
TEXT - SB 1.11.16-17
niśamya preṣṭham āyāntaṁ
vasudevo mahā-manāḥ
akrūraś cograsenaś ca
rāmaś cādbhuta-vikramaḥ
pradyumnaś cārudeṣṇaś ca
sāmbo jāmbavatī-sutaḥ
praharṣa-vegocchaśita-
śayanāsana-bhojanāḥ
SYNONYMS
niśamya—just hearing; preṣṭham—the dearmost; āyāntam—coming home; vasudevaḥ—Vasudeva (the father of Kṛṣṇa); mahā-manāḥ—the magnanimous; akrūraḥ—Akrūra; ca—and; ugrasenaḥ—Ugrasena; ca—and; rāmaḥ—Balarāma (the elder brother of Kṛṣṇa); ca—and; adbhuta—superhuman; vikramaḥ—prowess; pradyumnaḥ—Pradyumna; cārudeṣṇaḥ—Cārudeṣṇa; ca—and; sāmbaḥ—Sāmba; jāmbavatī-sutaḥ—the son of Jāmbavatī; praharṣa—extreme happiness; vega—force; ucchaśita—being influenced by; śayana—lying down; āsana—sitting on; bhojanāḥ—dining.
TRANSLATION
On hearing that the most dear Kṛṣṇa was approaching Dvārakādhāma, magnanimous Vasudeva, Akrūra, Ugrasena, Balarāma (the superhumanly powerful), Pradyumna, Cārudeṣṇa and Sāmba the son of Jāmbavatī, all extremely happy, abandoned resting, sitting and dining.
PURPORT
Vasudeva: Son of King Śūrasena, husband of Devakī and father of Lord Śrī Kṛṣṇa. He is the brother of Kuntī and father of Subhadrā. Subhadrā was married with her cousin Arjuna, and this system is still prevalent in some parts of India. Vasudeva was appointed minister of Ugrasena, and later on he married eight daughters of Ugrasena's brother Devaka. Devakī is only one of them. Kaṁsa was his brother-in-law, and Vasudeva accepted voluntary imprisonment by Kaṁsa on mutual agreement to deliver the eighth son of Devakī. This was foiled by the will of Kṛṣṇa. As maternal uncle of the Pāṇḍavas, he took active parts in the purificatory process of the Pāṇḍavas. He sent for the priest Kaśyapa at the Śatasṛṅga Parvata, and he executed the functions. When Kṛṣṇa appeared within the bars of Kaṁsa's prison house, He was transferred by Vasudeva to the house of Nanda Mahārāja, the foster father of Kṛṣṇa, at Gokula. Kṛṣṇa disappeared along with Baladeva prior to the disappearance of Vasudeva, and Arjuna (Vasudeva's nephew) undertook the charge of the funeral ceremony after Vasudeva's disappearance.
Akrūra:The commander in chief of the Vṛṣṇi dynasty and a great devotee of Lord Kṛṣṇa. Akrūra attained success in devotional service to the Lord by the one single process of offering prayers. He was the husband of Sūtanī, daughter of Ahūka. He supported Arjuna when Arjuna took Subhadrā forcibly away by the will of Kṛṣṇa. Both Kṛṣṇa and Akrūra went to see Arjuna after his successful kidnapping of Subhadrā. Both of them presented dowries to Arjuna after this incidence. Akrūra was present also when Abhimanyu, the son of Subhadrā, was married with Uttarā, mother of Mahārāja Parīkṣit. Ahūka, the father-in-law of Akrūra, was not on good terms with Akrūra. But both of them were devotees of the Lord.
Ugrasena:One of the powerful kings of the Vṛṣṇi dynasty and cousin of Mahārāja Kuntibhoja. His other name is Ahūka. His minister was Vasudeva, and his son was the powerful Kaṁsa. This Kaṁsa imprisoned his father and became the King of Mathurā. By the grace of Lord Kṛṣṇa and His brother, Lord Baladeva, Kaṁsa was killed, and Ugrasena was reinstalled on the throne. When Śālva attacked the city of Dvārakā, Ugrasena fought very valiantly and repulsed the enemy. Ugrasena inquired from Nāradajī about the divinity of Lord Kṛṣṇa. When the Yadu dynasty was to be vanquished, Ugrasena was entrusted with the iron lump produced from the womb of Sāmba. He cut the iron lump into pieces and then pasted it and mixed it up with the sea water on the coast of Dvārakā. After this, he ordered complete prohibition within the city of Dvārakā and the kingdom. He got salvation after his death.
Baladeva:He is the divine son of Vasudeva by his wife Rohiṇī. He is also known as Rohiṇī-nandana, the beloved son of Rohiṇī. He was also entrusted to Nanda Mahārāja along with His mother, Rohiṇī, when Vasudeva embraced imprisonment by mutual agreement with Kaṁsa. So Nanda Mahārāja is also the foster father of Baladeva along with Lord Kṛṣṇa. Lord Kṛṣṇa and Lord Baladeva were constant companions from Their very childhood, although They were stepbrothers. He is the plenary manifestation of the Supreme Personality of Godhead, and therefore He is as good and powerful as Lord Kṛṣṇa. He belongs to the viṣṇu-tattva (the principle of Godhead). He attended the svayaṁvara ceremony of Draupadī along with Śrī Kṛṣṇa. When Subhadrā was kidnapped by Arjuna by the organized plan of Śrī Kṛṣṇa, Baladeva was very angry with Arjuna and wanted to kill him at once. Śrī Kṛṣṇa, for the sake of His dear friend, fell at the feet of Lord Baladeva and implored Him not to be so angry. Śrī Baladeva was thus satisfied. Similarly, He was once very angry with the Kauravas, and He wanted to throw their whole city into the depths of the Yamunā. But the Kauravas satisfied Him by surrendering unto His divine lotus feet. He was actually the seventh son of Devakī prior to the birth of Lord Kṛṣṇa, but by the will of the Lord He was transferred to the womb of Rohiṇī to escape the wrath of Kaṁsa. His other name is therefore Saṅkarṣaṇa, who is also the plenary portion of Śrī Baladeva. Because He is as powerful as Lord Kṛṣṇa and can bestow spiritual power to the devotees, He is therefore known as Baladeva. In the Vedas also it is enjoined that no one can know the Supreme Lord without being favored by Baladeva. Bala means spiritual strength not physical. Some less intelligent persons interpret bala as the strength of the body. But no one can have spiritual realization by physical strength. Physical strength ends with the end of the physical body, but spiritual strength follows the spirit soul to the next transmigration, and therefore the strength obtained by Baladeva is never wasted. The strength is eternal, and thus Baladeva is the original spiritual master of all devotees.
Śrī Baladeva was also a class friend of Lord Śrī Kṛṣṇa as a student of Sāndīpani Muni. In His childhood He killed many asuras along with Śrī Kṛṣṇa, and specifically He killed the Dhenukāsura at Tālavana. During the Kurukṣetra battle, He remained neutral, and He tried His best not to bring about the fight. He was in favor of Duryodhana, but still He remained neutral. When there was a club-fight between Duryodhana and Bhīmasena, He was present on the spot. He was angry at Bhīmasena when the latter struck Duryodhana on the thigh or below the belt, and He wanted to retaliate the unfair action. Lord Śrī Kṛṣṇa saved Bhīma from His wrath. But He left the place at once, being disgusted at Bhīmasena, and after His departure Duryodhana fell to the ground to meet his death. The funeral ceremony of Abhimanyu, the son of Arjuna, was performed by Him, as He was the maternal uncle. It was impossible to be performed by any one of the Pāṇḍavas, who were all overwhelmed with grief. At the last stage, He departed from this world by producing a great white snake from His mouth, and thus He was carried by Śeṣanāga in the shape of a serpent.
Pradyumna:Incarnation of Kāmadeva or, according to others, incarnation of Sanat-kumāra, born as the son of the Personality of Godhead Lord Śrī Kṛṣṇa and Lakṣmīdevī Śrīmatī Rukmiṇī, the principal queen at Dvārakā. He was one of those who went to congratulate Arjuna upon his marrying Subhadrā. He was one of the great generals who fought with Śālva, and while fighting with him he became unconscious on the battlefield. His charioteer brought him back to the camp from the battlefield, and for this action he was very sorry and rebuked his charioteer. However, he fought again with Śālva and was victorious. He heard all about the different demigods from Nāradajī. He is one of the four plenary expansions of Lord Śrī Kṛṣṇa. He is the third one. He inquired from his father, Śrī Kṛṣṇa, about the glories of the brāhmaṇas. During the fratricidal war amongst the descendants of Yadu, he died at the hand of Bhoja, another king of the Vṛṣṇis. After his death, he was installed in his original position.
Cārudeṣṇa:Another son of Lord Śrī Kṛṣṇa and Rukmiṇīdevī. He was also present during the svayaṁvara ceremony of Draupadī. He was a great warrior like his brothers and father. He fought with Vivinidhaka and killed him in the fight.
Sāmba:One of the great heroes of the Yadu dynasty and the son of Lord Śrī Kṛṣṇa by His wife Jāmbavatī. He learned the military art of throwing arrows from Arjuna, and he became a member of parliament during the time of Mahārāja Yudhiṣṭhira. He was present during the Rājasūya-yajña of Mahārāja Yudhiṣṭhira. When all the Vṛṣṇis were assembled during the time of Prabhāsa-yajña, his glorious activities were narrated by Sātyaki before Lord Baladeva. He was also present along with his father, Lord Śrī Kṛṣṇa, during the Aśvamedha-yajña performed by Yudhiṣṭhira. He was presented before some ṛṣis falsely dressed as a pregnant woman by his brothers, and in fun he asked the ṛṣis what he was going to deliver. The ṛṣis replied that he would deliver a lump of iron, which would be the cause of fratricidal war in the family of Yadu. The next day, in the morning, Sāmba delivered a large lump of iron, which was entrusted with Ugrasena for necessary action. Actually later on there was the foretold fratricidal war, and Sāmba died in that war.
So all these sons of Lord Kṛṣṇa left their respective palaces and leaving aside all engagements, including lying down, sitting and dining, hastened toward their exalted father.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.16-17
Four verses are one sentence. The word preṣṭham can be taken either with conventional meaning of “husband” (for the queens) or with its etymological meaning “dear.” Out of joy they overlooked (ucchaśita) eating etc. The verb śaś means to jump up. Sādhvasam means zeal.
TEXT - SB 1.11.18
vāraṇendraṁ puraskṛtya
brāhmaṇaiḥ sasumaṅgalaiḥ
śaṅkha-tūrya-ninādena
brahma-ghoṣeṇa cādṛtāḥ
pratyujjagmū rathair hṛṣṭāḥ
praṇayāgata-sādhvasāḥ
SYNONYMS
vāraṇa-indram—elephants on the auspicious mission; puraskṛtya—putting in the front; brāhmaṇaiḥ—by the brāhmaṇas; sa-sumaṅgalaiḥ—with all-auspicious signs; śaṅkha—conchshell; tūrya—bugle; ninādena—by the sound of; brahma-ghoṣeṇa—by chanting the hymns of the Vedas; ca—and; ādṛtāḥ—glorified; prati—towards; ujjagmuḥ—proceeded hurriedly; rathaiḥ—on the chariots; hṛṣṭāḥ—in cheerfulness; praṇayāgata—saturated with affection; sādhvasāḥ—all-respectful.
TRANSLATION
They hastened toward the Lord on chariots with brāhmaṇas bearing flowers. Before them were elephants, emblems of good fortune. Conchshells and bugles were sounded, and Vedic hymns were chanted. Thus they offered their respects, which were saturated with affection.
PURPORT
The Vedic way of receiving a great personality creates an atmosphere of respect, which is saturated with affection and veneration for the person received. The auspicious atmosphere of such a reception depends on the paraphernalia described above, including conchshells, flowers, incense, decorated elephants, and the qualified brāhmaṇas reciting verses from the Vedic literatures. Such a program of reception is full of sincerity, on the part of both the receiver and the received.
TEXT - SB 1.11.19
vāramukhyāś ca śataśo
yānais tad-darśanotsukāḥ
lasat-kuṇḍala-nirbhāta-
kapola-vadana-śriyaḥ
SYNONYMS
vāramukhyāḥ—well-known prostitutes; ca—and; śataśaḥ—hundreds of; yānaiḥ—by vehicles; tat-darśana—for meeting Him (Lord Śrī Kṛṣṇa); utsukāḥ—very much anxious; lasat—hanging; kuṇḍala—earrings; nirbhāta—dazzling; kapola—forehead; vadana—face; śriyaḥ—beauty.
TRANSLATION
At the same time, many hundreds of well-known prostitutes began to proceed on various vehicles. They were all very eager to meet the Lord, and their beautiful faces were decorated with dazzling earrings, which enhanced the beauty of their foreheads.
PURPORT
We may not hate even the prostitutes if they are devotees of the Lord. Even to date there are many prostitutes in great cities of India who are sincere devotees of the Lord. By tricks of chance one may be obliged to adopt a profession which is not very adorable in society, but that does not hamper one in executing devotional service to the Lord. Devotional service to the Lord is uncheckable in all circumstances. It is understood herewith that even in those days, about five thousand years ago, there were prostitutes in a city like Dvārakā, where Lord Kṛṣṇa resided. This means that prostitutes are necessary citizens for the proper upkeep of society. The government opens wine shops, but this does not mean that the government encourages the drinking of wine. The idea is that there is a class of men who will drink at any cost, and it has been experienced that prohibition in great cities encouraged illicit smuggling of wine. Similarly, men who are not satisfied at home require such concessions, and if there is no prostitute, then such low men will induce others into prostitution. It is better that prostitutes be available in the marketplace so that the sanctity of society can be maintained. It is better to maintain a class of prostitutes than to encourage prostitutes within society. The real reformation is to enlighten all people to become devotees of the Lord, and that will check all kinds of deteriorating factors of life.
Śrī Bilvamaṅgala Ṭhākura, a great ācārya of the Viṣṇu Svāmī Vaiṣṇava sect, in his householder life was overly attached to a prostitute who happened to be a devotee of the Lord. One night when the Ṭhākura came to Cintāmaṇi's house in torrents of rain and thunder, Cintāmaṇi was astonished to see how the Ṭhākura could come on such a dreadful night after crossing a foaming river which was full of waves. She said to Ṭhākura Bilvamaṅgala that his attraction for the flesh and bone of an insignificant woman like her would be properly utilized if it could be diverted to the devotional service of the Lord to achieve attraction for the transcendental beauty of the Lord. It was a momentous hour for the Ṭhākura, and he took a turn towards spiritual realization by the words of a prostitute. Later on the Ṭhākura accepted the prostitute as his spiritual master, and in several places of his literary works he has glorified the name of Cintāmaṇi, who showed him the right path.
In the Bhagavad-gītā (9.32) the Lord says, "O son of Pṛthā, even the low-born caṇḍālas and those who are born in a family of unbelievers, and even the prostitutes, shall attain perfection of life if they take shelter of unalloyed devotional service to Me, because in the path of devotional service there are no impediments due to degraded birth and occupation. The path is open for everyone who agrees to follow it."
It appears that the prostitutes of Dvārakā, who were so eager to meet the Lord, were all His unalloyed devotees, and thus they were all on the path of salvation according to the above version of the Bhagavad-gītā. Therefore, the only reformation that is necessary in society is to make an organized effort to turn the citizens into devotees of the Lord, and thus all good qualities of the denizens of heaven will overtake them in their own way. On the other hand, those who are nondevotees have no good qualifications whatsoever, however they may be materially advanced. The difference is that the devotees of the Lord are on the path of liberation, whereas the nondevotees are on the path of further entanglement in material bondage. The criterion of advancement of civilization is whether the people are educated and advanced on the path of salvation.
TEXT - SB 1.11.20
naṭa-nartaka-gandharvāḥ
sūta-māgadha-vandinaḥ
gāyanti cottamaśloka-
caritāny adbhutāni ca
SYNONYMS
naṭa—dramatists; nartaka—dancers; gandharvāḥ—celestial singers; sūta—professional historians; māgadha—professional genealogists; vandinaḥ—professional learned speakers; gāyanti—chant; ca—respectively; uttamaśloka—the Supreme Lord; caritāni—activities; adbhutāni—all superhuman; ca—and.
TRANSLATION
Expert dramatists, artists, dancers, singers, historians, genealogists and learned speakers all gave their respective contributions, being inspired by the superhuman pastimes of the Lord. Thus they proceeded on and on.
PURPORT
It appears that five thousand years ago the society also needed the services of the dramatists, artists, dancers, singers, historians, genealogists, public speakers, etc. Dancers, singers and dramatic artists mostly hailed from the śūdra community, whereas the learned historians, genealogists and public speakers hailed from the brāhmaṇa community. All of them belonged to a particular caste, and they became so trained in their respective families. Such dramatists, dancers, singers, historians, genealogists and public speakers would dwell on the subject of the Lord's superhuman activities in different ages and millenniums, and not on ordinary events. Nor were they in chronological order. All the Purāṇas are historical facts described only in relation with the Supreme Lord in different ages and times as well as on different planets also. Therefore, we do not find any chronological order. The modern historians, therefore, cannot catch up the link, and thus they unauthoritatively remark that the Purāṇas are all imaginary stories only.
Even one hundred years ago in India, all dramatic performances were centered around the superhuman activities of the Supreme Lord. The common people would be verily entertained by the performances of dramas, and yātrā parties played wonderfully on the superhuman activities of the Lord, and thus even the illiterate agriculturist would be a participant in the knowledge of Vedic literature, despite a considerable lack of academic qualifications. Therefore, expert players in drama, dancers, singers, speakers, etc., are required for the spiritual enlightenment of the common man. The genealogists would give account completely of the descendants of a particular family. Even at the present moment the guides in the pilgrimage sites of India submit a complete account of genealogical tables before a newcomer. This wonderful act sometimes attracts more customers to receive such important information.
TEXT - SB 1.11.21
bhagavāṁs tatra bandhūnāṁ
paurāṇām anuvartinām
yathā-vidhy upasaṅgamya
sarveṣāṁ mānam ādadhe
SYNONYMS
bhagavān—Śrī Kṛṣṇa, the Personality of Godhead; tatra—in that place; bandhūnām—of the friends; paurāṇām—of the citizens; anuvartinām—those who approached Him to receive and welcome; yathā-vidhi—as it behooves; upasaṅgamya—going nearer; sarveṣām—for each and every one; mānam—honor and respects; ādadhe—offered.
TRANSLATION
Lord Kṛṣṇa, the Personality of Godhead, approached them and offered due honor and respect to each and every one of the friends, relatives, citizens and all others who came to receive and welcome Him.
PURPORT
The Supreme Lord Personality of Godhead is neither impersonal nor an inert object unable to reciprocate the feelings of His devotees. Here the word yathā-vidhi, or "just as it behooves" is significant. He reciprocates "just as it behooves" with His different types of admirers and devotees. Of course, the pure devotees are of one type only because they have no other object for service but the Lord, and therefore the Lord also reciprocates with such pure devotees just as it behooves, namely, He is always attentive to all the matters of His pure devotees. There are others who designate Him as impersonal, and so the Lord also does not take any personal interest. He satisfies everyone in terms of one's development of spiritual consciousness, and a sample of such reciprocation is exhibited here with His different welcomers.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.21
Naṭas (actors) are those who are skillful at portraying rasa. Nartakas (dancers) are those who dance to the rhythms of the songs. Gandharvās are singers. Sūtas recite Purāṇas. Māgadhas praise the lineage of families. Vandis of pure intelligence sing praises.
TEXT - SB 1.11.22
prahvābhivādanāśleṣa-
kara-sparśa-smitekṣaṇaiḥ
āśvāsya cāśvapākebhyo
varaiś cābhimatair vibhuḥ
SYNONYMS
prahvā—by bowing His head; abhivādana—by greeting with words; āśleṣa—embracing; kara-sparśa—shaking hands; smita-īkṣaṇaiḥ—by a glancing smile; āśvāsya—by encouragement; ca—and; āśvapākebhyaḥ—down to the lowest rank of dog-eaters; varaiḥ—by benedictions; ca—also; abhimataiḥ—as desired by; vibhuḥ—the Almighty.
TRANSLATION
The Almighty Lord greeted everyone present by bowing His head, exchanging greetings, embracing, shaking hands, looking and smiling, giving assurances and awarding benedictions, even to the lowest in rank.
PURPORT
To receive the Lord Śrī Kṛṣṇa there were all grades of population, beginning from Vasudeva, Ugrasena and Gargamuni—the father, grandfather and teacher—down to the prostitutes and caṇḍālas, who are accustomed to eat dogs. And every one of them was properly greeted by the Lord in terms of rank and position. As pure living entities, all are the separated parts and parcels of the Lord, and thus no one is alien by His eternal relation. Such pure living entities are graded differently in terms of contamination of the modes of material nature, but the Lord is equally affectionate to all His parts and parcels, despite material gradation. He descends only to recall these materialistic living beings back to His kingdom, and intelligent persons take advantage of this facility offered by the Personality of Godhead to all living beings. No one is rejected by the Lord from the kingdom of God, and it remains with the living being to accept this or not.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.22
Yathāvidhi means “as suitable.”
TEXT - SB 1.11.23
svayaṁ ca gurubhir vipraiḥ
sadāraiḥ sthavirair api
āśīrbhir yujyamāno 'nyair
vandibhiś cāviśat puram
SYNONYMS
svayam—Himself; ca—also; gurubhiḥ—by elderly relatives; vipraiḥ—by the brāhmaṇas; sadāraiḥ—with their wives; sthaviraiḥ—invalid; api—also; āśīrbhiḥ—by the blessing of; yujyamānaḥ—being praised by; anyaiḥ—by others; vandibhiḥ—admirers; ca—and; aviśat—entered; puram—the city.
TRANSLATION
Then the Lord personally entered the city accompanied by elderly relatives and invalid brāhmaṇas with their wives, all offering benedictions and singing the glories of the Lord. Others also praised the glories of the Lord.
PURPORT
The brāhmaṇas in society were never attentive to banking money for future retired life. When they were old invalids, they used to approach the assembly of the kings, and simply by praising the glorious deeds performed by the kings, along with their wives, they would be provided with all necessities of life. Such brāhmaṇas were not, so to speak, flatterers of the kings, but the kings were actually glorified by their actions, and they were sincerely still more encouraged in pious acts by such brāhmaṇas in a dignified way. Lord Śrī Kṛṣṇa is worthy of all glories, and the praying brāhmaṇas and others were glorified themselves by chanting the glories of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.23
Prahvā means to bow the head. He did this to fathers and other elder relatives and to sages like Garga. He greeted elders of the Yadu clan with words. Down to the outcastes he comforted all, giving them fearlessness. Varaiḥ means “by desirable gifts.”
TEXT - SB 1.11.24
rāja-mārgaṁ gate kṛṣṇe
dvārakāyāḥ kula-striyaḥ
harmyāṇy āruruhur vipra
tad-īkṣaṇa-mahotsavāḥ
SYNONYMS
rāja-mārgam—the public roads; gate—while passing over; kṛṣṇe—by Lord Kṛṣṇa; dvārakāyāḥ—of the city of Dvārakā; kula-striyaḥ—ladies of the respectable families; harmyāṇi—on the palaces; āruruhuḥ—got up; vipra—O brāhmaṇas; tat-īkṣaṇa—just to look upon Him (Kṛṣṇa); mahā-utsavāḥ—accepted as the greatest festival.
TRANSLATION
When Lord Kṛṣṇa passed over the public roads, all the ladies from the respectable families of Dvārakā went up to the roofs of their palaces just to have a look at the Lord. They considered this to be the greatest festival.
PURPORT
To have a look at the Lord is a great festive occasion undoubtedly, as it was considered by the metropolitan ladies of Dvārakā. This is still followed by the devout ladies of India. Especially during the days of the Jhulana and Janmāṣṭamī ceremonies, the ladies of India still throng up in the greatest number at the temple of the Lord, where His transcendental eternal form is worshiped. The transcendental form of the Lord installed in a temple is not different from the Lord personally. Such a form of the Lord is called arca-vigraha, or arcā incarnation, and is expanded by the Lord by His internal potency just to facilitate the devotional service of His innumerable devotees who are in the material world. The material senses cannot perceive the spiritual nature of the Lord, and therefore the Lord accepts the arca-vigraha, which is apparently made of material elements like earth, wood and stone but actually there is no material contamination. The Lord being kaivalya (one alone), there is no matter in Him. He is one without a second, and therefore the Almighty Lord can appear in any form without being contaminated by the material conception. Therefore, festivities in the temple of the Lord, as held generally, are like festivals performed during the manifestive days of the Lord of Dvārakā, about five thousand years ago. The authorized ācāryas, who know the science perfectly, install such temples of the Lord under regulative principles just to offer facilities to the common man, but persons who are less intelligent, without being conversant with the science, mistake this great attempt to be idol worship and poke their nose into that to which they have no access. Therefore, the ladies or men who observe festivals in the temples of the Lord just to have a look at the transcendental form are a thousand times more glorious than those who are nonbelievers in the transcendental form of the Lord.
It appears from the verse that the inhabitants of Dvārakā were all owners of big palaces. This indicates the prosperity of the city. The ladies got up on the roofs just to have a look at the procession and the Lord. The ladies did not mix with the crowd on the street, and thus their respectability was perfectly observed. There was no artificial equality with the man. Female respectability is preserved more elegantly by keeping the woman separate from the man. The sexes should not mix unrestrictedly.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.24
Gurubhiḥ means “by grandfathers and others.”
TEXT - SB 1.11.25
nityaṁ nirīkṣamāṇānāṁ
yad api dvārakaukasām
na vitṛpyanti hi dṛśaḥ
śriyo dhāmāṅgam acyutam
SYNONYMS
nityam—regularly, always; nirīkṣamāṇānām—of those who look at Him; yat—although; api—in spite of; dvārakā-okasām—the inhabitants of Dvārakā; na—never; vitṛpyanti—satisfied; hi—exactly; dṛśaḥ—sight; śriyaḥ—beauties; dhāma-aṅgam—the bodily reservoir; acyutam—the infallible.
TRANSLATION
The inhabitants of Dvārakā were regularly accustomed to look upon the reservoir of all beauty, the infallible Lord, yet they were never satiated.
PURPORT
When the ladies of the city of Dvārakā got up on the roofs of their palaces, they never thought that they had previously many times seen the beautiful body of the infallible Lord. This indicates that they had no satiation in desiring to see the Lord. Anything material seen for a number of times ultimately becomes unattractive by the law of satiation. The law of satiation acts materially, but there is no scope for it in the spiritual realm. The word infallible is significant here, because although the Lord has mercifully descended on earth, He is still infallible. The living entities are fallible because when they come in contact with the material world they lack their spiritual identity, and thus the body materially obtained becomes subjected to birth, growth, transformation, situation, deterioration and annihilation under the laws of nature. The Lord's body is not like that. He descends as He is and is never under the laws of the material modes. His body is the source of everything that be, the reservoir of all beauties beyond our experience. No one, therefore, is satiated by seeing the transcendental body of the Lord because there are always manifestations of newer and newer beauties. The transcendental name, form, qualities, entourage, etc., are all spiritual manifestations, and there is no satiation in chanting the holy name of the Lord, there is no satiation in discussing the qualities of the Lord, and there is no limitation of the entourage of the Lord. He is the source of all and is limitless.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.25
Viprāḥ means “O brāhmaṇas!” They went to the tops of the palaces because (yat) their eyes, even gazing at him constantly, were not satisfied. His limbs were the abode of beauty.
TEXT - SB 1.11.26
śriyo nivāso yasyoraḥ
pāna-pātraṁ mukhaṁ dṛśām
bāhavo loka-pālānāṁ
sāraṅgāṇāṁ padāmbujam
SYNONYMS
śriyaḥ—of the goddess of fortune; nivāsaḥ—residential place; yasya—one whose; uraḥ—chest; pāna-pātram—the drinking pot; mukham—face; dṛśām—of eyes; bāhavaḥ—the arms; loka-pālānām—of the administrative demigods; sāraṅgāṇām—of the devotees who talk and sing of the essence or substance; pada-ambujam—the lotus feet.
TRANSLATION
The Lord's chest is the abode of the goddess of fortune. His moonlike face is the drinking vessel for eyes which hanker after all that is beautiful. His arms are the resting places for the administrative demigods. And His lotus feet are the refuge of pure devotees who never talk or sing of any subject except His Lordship.
PURPORT
There are different classes of human beings, all seeking different enjoyments from different objects. There are persons who are seeking after the favor of the goddess of fortune, and for them the Vedic literatures give information that the Lord is always served with all reverence by thousands and thousands of goddesses of fortune at the cintāmaṇi-dhāma, the transcendental abode of the Lord where the trees are all desire trees and the buildings are made of touchstone. The Lord Govinda is engaged there in herding the surabhi cows as His natural occupation. These goddesses of fortune can be seen automatically if we are attracted by the bodily features of the Lord. The impersonalists cannot observe such goddesses of fortune because of their dry speculative habit. And those who are artists, overtaken by the beautiful creation, should better see to the beautiful face of the Lord for complete satisfaction. The face of the Lord is the embodiment of beauty. What they call beautiful nature is but His smile, and what they call the sweet songs of the birds are but specimens of the whispering voice of the Lord. There are administrative demigods in charge of departmental service of cosmic management, and there are tiny administrative gods in the state service. They are always afraid of other competitors, but if they take shelter of the arms of the Lord, the Lord can protect them always from the attacks of enemies. A faithful servant of the Lord engaged in the service of administration is the ideal executive head and can well protect the interest of the people in general. Other so-called administrators are symbols of anachronisms leading to the acute distress of the people who are governed by them. The administrators can remain safely under the protection of the arms of the Lord. The essence of everything is the Supreme Lord: He is called the sāram. And those who sing and talk about Him are called the sāraṅgas, or the pure devotees. The pure devotees are always hankering after the lotus feet of the Lord. The lotus has a kind of honey which is transcendentally relished by the devotees. They are like the bees who are always after the honey. Śrīla Rūpa Gosvāmī, the great devotee ācārya of the Gauḍīya-Vaiṣṇava-sampradāya, has sung a song about this lotus honey, comparing himself to the bee: "O my Lord Kṛṣṇa, I beg to offer my prayers unto You. My mind is like the bee, and it is after some honey. Kindly, therefore, give my bee-mind a place at Your lotus feet, which are the resources for all transcendental honey. I know that even big demigods like Brahmā do not see the rays of the nails of Your lotus feet, even though they are engaged in deep meditation for years together. Still, O infallible one, my ambition is such, for You are very merciful to your surrendered devotees. O Mādhava, I know also that I have no genuine devotion for the service of Your lotus feet, but because Your Lordship is inconceivably powerful, You can do what is impossible to be done. Your lotus feet can deride even the nectar of the heavenly kingdom, and therefore I am very much attracted by them. O supreme eternal, please, therefore, let my mind be fixed at Your lotus feet so that eternally I may be able to relish the taste of Your transcendental service." The devotees are satisfied with being placed at the lotus feet of the Lord and have no ambition to see His all-beautiful face or aspire for the protection of the strong arms of the Lord. They are humble by nature, and the Lord is always leaning towards such humble devotees.
TEXT - SB 1.11.27
sitātapatra-vyajanair upaskṛtaḥ
prasūna-varṣair abhivarṣitaḥ pathi
piśaṅga-vāsā vana-mālayā babhau
ghano yathārkoḍupa-cāpa-vaidyutaiḥ
SYNONYMS
sita-ātapatra—white umbrella; vyajanaiḥ—with a cāmara fan; upaskṛtaḥ—being served by; prasūna—flowers; varṣaiḥ—by the showers; abhivarṣitaḥ—thus being covered; pathi—on the road; piśaṅga-vāsāḥ—by the yellow garments; vana-mālayā—by the flower garlands; babhau—thus it became; ghanaḥ—cloud; yathā—as if; arka—the sun; uḍupa—the moon; cāpa—the rainbow; vaidyutaiḥ—by the lightning.
TRANSLATION
As the Lord passed along the public road of Dvārakā, His head was protected from the sunshine by a white umbrella. White feathered fans moved in semicircles, and showers of flowers fell upon the road. His yellow garments and garlands of flowers made it appear as if a dark cloud were surrounded simultaneously by sun, moon, lightning and rainbows.
PURPORT
The sun, moon, rainbow and lightning do not appear in the sky simultaneously. When there is sun, the moonlight becomes insignificant, and if there are clouds and a rainbow, there is no manifestation of lightning. The Lord's bodily hue is just like a new monsoon cloud. He is compared herein to the cloud. The white umbrella over His head is compared to the sun. The movement of the bunch-hair fan of flukes is compared to the moon. The showers of flowers are compared to the stars. His yellow garments are compared to the rainbow. So all these activities of the firmament, being impossible simultaneous factors, cannot be adjusted by comparison. The adjustment is possible only when we think of the inconceivable potency of the Lord. The Lord is all-powerful, and in His presence anything impossible can be made possible by His inconceivable energy. But the situation created at the time of His passing on the roads of Dvārakā was beautiful and could not be compared to anything besides the description of natural phenomena.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.27
His face, a cup full of sweet beauty, is the shelter for the eyes. His arms are the shelter for protectors of the planets such as Indra. Taking shelter of their strength, they become fearless of the demons and live comfortably. Sāraṅga can mean those who sing (ga) the glories of the Lord (sāram), the devotees. As a pun, it means a bee, which takes shelter of the lotus.
Jiva's tika ||1.11.27||
śriyo nivāso yasyoraḥ pāna-pātram mukham dṛśām |
bāhavo loka-pālānām sārangāṇām padāmbujam ||
TRANSLATION His chest is the shelter of Lakṣmī, his face, the drinking vessel, is the shelter for the eyes, his arms are the shelter of the protectors of the word, and his lotus feet are the shelter of the bee-like devotees.
Prīti Sandarbha 151:
His chest is the shelter of his beloved consort (śriyaḥ). His face is shelter for the eyes of all his beloveds (female). His arms are the shelter for the pālyas (sons, those protected by him). His feet are the shelter of all devotees. Each limb acts as an uddīpana for different types of devotees.
TEXT - SB 1.11.28
praviṣṭas tu gṛhaṁ pitroḥ
pariṣvaktaḥ sva-mātṛbhiḥ
vavande śirasā sapta
devakī-pramukhā mudā
SYNONYMS
praviṣṭaḥ—after entering; tu—but; gṛham—houses; pitroḥ—of the father; pariṣvaktaḥ—embraced; sva-mātṛbhiḥ—by His own mothers; vavande—offered obeisances; śirasā—His head; sapta—seven; devakī—Devakī; pramukhā—headed by; mudā—gladly.
TRANSLATION
After entering the house of His father, He was embraced by the mothers present, and the Lord offered His obeisances unto them by placing His head at their feet. The mothers were headed by Devakī [His real mother].
PURPORT
It appears that Vasudeva, the father of Lord Kṛṣṇa, had completely separate residential quarters where he lived with his eighteen wives, out of whom Śrīmatī Devakī is the real mother of Lord Kṛṣṇa. But in spite of this, all other stepmothers were equally affectionate to Him, as will be evident from the following verse. Lord Kṛṣṇa also did not distinguish His real mother from His stepmothers, and He equally offered His obeisances unto all the wives of Vasudeva present on the occasion. According to scriptures also, there are seven mothers: (1) the real mother, (2) the wife of the spiritual master, (3) the wife of a brāhmaṇa, (4) the wife of the king, (5) the cow, (6) the nurse, and (7) the earth. All of them are mothers. Even by this injunction of the śāstras, the stepmother, who is the wife of the father, is also as good as the mother because the father is also one of the spiritual masters. Lord Kṛṣṇa, the Lord of the universe, plays the part of an ideal son just to teach others how to treat their stepmothers.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.28
Vaidyutam is lightning. A comparison is made between Kṛṣṇa and a cloud. The umbrella is like the sun, and the waving of two cāmaras, with their circular movements, are like two moons. The showers of flowers are like stars. The flower garland is like two rainbows. His yellow cloth is like lightning. It is astonishing that the sun and two moons simultaneously shine on a cloud with the stars, two rainbows and stationary lightning. This is how the Lord appeared.
TEXT - SB 1.11.29
tāḥ putram aṅkam āropya
sneha-snuta-payodharāḥ
harṣa-vihvalitātmānaḥ
siṣicur netrajair jalaiḥ
SYNONYMS
tāḥ—all of them; putram—the son; aṅkam—the lap; āropya—having placed on; sneha-snuta—moistened by affection; payodharāḥ—breasts filled up; harṣa—delight; vihvalita-ātmānaḥ—overwhelmed by; siṣicuḥ—wet; netrajaiḥ—from the eyes; jalaiḥ—water.
TRANSLATION
The mothers, after embracing their son, sat Him on their laps. Due to pure affection, milk sprang from their breasts. They were overwhelmed with delight, and the tears from their eyes wetted the Lord.
PURPORT
When Lord Kṛṣṇa was at Vṛndāvana even the cows would become moistened by affection towards Him, and He would draw milk from the nipples of every affectionate living being, so what to speak of the stepmothers who were already as good as His own mother.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.29
This is mentioned to show that he greatly respected the seven because they were sisters of his mother Devakī. Vasudeva actually had eighteen wives and he offered respects to all of them as his mothers.
TEXT - SB 1.11.30
athāviśat sva-bhavanaṁ
sarva-kāmam anuttamam
prāsādā yatra patnīnāṁ
sahasrāṇi ca ṣoḍaśa
SYNONYMS
atha—thereafter; aviśat—entered; sva-bhavanam—personal palaces; sarva—all; kāmam—desires; anuttamam—perfect to the fullest extent; prāsādāḥ—palaces; yatra—where; patnīnām—of the wives numbering; sahasrāṇi—thousands; ca—over and above; ṣoḍaśa—sixteen.
TRANSLATION
Thereafter, the Lord entered His palaces, which were perfect to the fullest extent. His wives lived in them, and they numbered over sixteen thousand.
PURPORT
Lord Kṛṣṇa had 16,108 wives, and for each and every one of them there was a fully equipped palace complete with necessary compounds and gardens. Full description of these palaces is given in the Tenth Canto. All the palaces were made of the best marble stone. They were illuminated by jewels and decorated by curtains and carpets of velvet and silk, nicely bedecked and embroidered with gold lace. The Personality of Godhead means one who is full with all power, all energy, all opulences, all beauties, all knowledge and all renunciation. Therefore, in the palaces of the Lord there was nothing wanting for fulfilling all desires of the Lord. The Lord is unlimited, and therefore His desires are also unlimited, and the supply is also unlimited. Everything being unlimited, it is concisely described here as sama-kāmam, or full with all desirable equipment.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.30
Sva-bhavanam means his own quarters. Ca with sixteen thousand indicates an additional one hundred and eight.
TEXT - SB 1.11.31
patnyaḥ patiṁ proṣya gṛhānupāgataṁ
vilokya sañjāta-mano-mahotsavāḥ
uttasthur ārāt sahasāsanāśayāt
sākaṁ vratair vrīḍita-locanānanāḥ
SYNONYMS
patnyaḥ—the ladies (wives of Lord Śrī Kṛṣṇa); patim—husband; proṣya—who was away from home; gṛha-anupāgatam—now returned home; vilokya—thus seeing; sañjāta—having developed; manaḥ-mahā-utsavāḥ—a sense of joyful ceremony within the mind; uttasthuḥ—got up; ārāt—from a distance; sahasā—all of a sudden; āsanā—from the seats; āśayāt—from the state of meditation; sākam—along with; vrataiḥ—the vow; vrīḍita—looking coyly; locana—eyes; ānanāḥ—with such faces.
TRANSLATION
The queens of Lord Śrī Kṛṣṇa rejoiced within their minds to see their husband home after a long period abroad. The queens got up at once from their seats and meditations. As was socially customary, they covered their faces shyly and looked about coyly.
PURPORT
As mentioned above, the Lord entered His home palaces occupied by 16,108 queens. This means that the Lord at once expanded Himself in as many plenary expansions as there were queens and palaces and entered in each and every one of them simultaneously and separately. Here is another manifestation of the feature of His internal potency. He can expand Himself in as many forms of spiritual identity as He desires, even though He is one without a second. It is confirmed by the Śruti-mantra that the Absolute is one alone, and yet He becomes many as soon as He so desires. These manifold expansions of the Supreme Lord are manifested as plenary and separated portions. The separated portions are representations of His energy, and the plenary portions are manifestations of His Personality. Thus the Personality of Godhead manifested Himself in 16,108 plenary expansions and simultaneously entered into each and every one of the palaces of the queens. This is called vaibhava, or the transcendental potency of the Lord. And because He can do so, He is also known as Yogeśvara. Ordinarily, a yogī or mystic living being is able to expand himself at utmost to tenfold expansions of his body, but the Lord can do so to the extent of as many thousands or infinitely, as He likes. Unbelievers become astonished to learn that Lord Kṛṣṇa married more than 16,000 queens because they think of Lord Kṛṣṇa as one of them and measure the potency of the Lord by their own limited potency. One should know, therefore, that the Lord is never on the level of the living beings, who are but expansions of His marginal potency, and one should never equalize the potent and the potency, although there is very little difference of quality between the potent and the potency. The queens were also expansions of His internal potency, and thus the potent and potencies are perpetually exchanging transcendental pleasures, known as pastimes of the Lord. One should not, therefore, become astonished to learn that the Lord married so many wives. On the contrary, one should affirm that even if the Lord marries sixteen thousand million wives, He is not completely manifesting His unlimited and inexhaustible potency. He married only 16,000 wives and entered in each and every one of the different palaces just to impress in the history of the human beings on the surface of the earth that the Lord is never equal to or less than any human being, however powerful he may be. No one, therefore, is either equal to or greater than the Lord. The Lord is always great in all respects. "God is great" is eternal truth.
Therefore, as soon as the queens saw from a distance their husband, who was away from home for long periods due to the Battle of Kurukṣetra, they all arose from the slumber of meditation and prepared to receive their most beloved. According to Yājñavalkya's religious injunctions, a woman whose husband is away from home should not take part in any social functions, should not decorate her body, should not laugh and should not go to any relative's house in any circumstance. This is the vow of the ladies whose husbands are away from home. At the same time, it is also enjoined that a wife should never present herself before the husband in an unclean state. She must decorate herself with ornaments and good dress and should always be present before the husband in a happy and joyous mood. The queens of Lord Kṛṣṇa were all in meditation, thinking of the Lord's absence, and were always meditating upon Him. The Lord's devotees cannot live for a moment without meditating on the Lord, and what to speak of the queens, who were all goddesses of fortune incarnated as queens in the pastimes of the Lord at Dvārakā. They can never be separated from the Lord, either by presence or by trance. The gopīs at Vṛndāvana could not forget the Lord when the Lord was away in the forest cow herding. When the Lord boy Kṛṣṇa was absent from the village, the gopīs at home used to worry about Him traversing the rough ground with His soft lotus feet. By thinking thus, they were sometimes overwhelmed in trance and mortified in the heart. Such is the condition of the pure associates of the Lord. They are always in trance, and so the queens also were in trance during the absence of the Lord. Presently, having seen the Lord from a distance, they at once gave up all their engagements, including the vows of women as described above. According to Śrī Viśvanātha Carkavartī Ṭhākura, there was a regular psychological reaction on the occasion. First of all, rising from their seats, although they wanted to see their husband, they were deterred because of feminine shyness. But due to strong ecstasy, they overcame that stage of weakness and became caught up with the idea of embracing the Lord, and this thought factually made them unconscious of their surrounding environment. This prime state of ecstasy annihilated all other formalities and social conventions, and thus they escaped all stumbling blocks on the path of meeting the Lord. And that is the perfect stage of meeting the Lord of the soul, Śrī Kṛṣṇa.
Jiva's tika ||1.11.31||
patnyaḥ patim proṣya gṛhānupāgatam vilokya sanjāta-mano-mahotsavāḥ |
uttasthur ārāt sahasāsanāśayāt sākam vratair vrīdita-locanānanāḥ ||
TRANSLATION Seeing from a distance their husband arrive after absence, with great desire in their minds, with bend heads and shy glances, they quickly rose from their seats and their minds, along with their penances.
Seeing him, immediately they rose from the seats. Seeing him was the only action they could perform as they sat. They gave up (uttasthuḥ) their minds which were in samādhi (āśayāt). Thus they were embarrassed.
TEXT - SB 1.11.32
tam ātmajair dṛṣṭibhir antarātmanā
duranta-bhāvāḥ parirebhire patim
niruddham apy āsravad ambu netrayor
vilajjatīnāṁ bhṛgu-varya vaiklavāt
SYNONYMS
tam—Him (the Lord); ātma-jaiḥ—by the sons; dṛṣṭibhiḥ—by the sight; antara-ātmanā—by the innermost part of the heart; duranta-bhāvāḥ—insuperable ecstasy; parirebhire—embraced; patim—husband; niruddham—choked up; api—in spite of; āsravat—tears; ambu—like drops of water; netrayoḥ—from the eyes; vilajjatīnām—of those situated in shyness; bhṛgu-varya—O chief of the Bhṛgus; vaiklavāt—inadvertently.
TRANSLATION
The insuperable ecstasy was so strong that the queens, who were shy, first embraced the Lord in the innermost recesses of their hearts. Then they embraced Him visually, and then they sent their sons to embrace Him [which is equal to personal embracing]. But, O chief amongst the Bhṛgus, though they tried to restrain their feelings, they inadvertently shed tears.
PURPORT
Although due to feminine shyness there were many hindrances to embracing the dear husband, Lord Śrī Kṛṣṇa, the queens performed that act by seeing Him, by putting Him in the cores of their hearts, and by sending their sons to embrace Him. Still, the act remained unfinished, and tears rolled down their cheeks despite all endeavors to check them. One indirectly embraces the husband by sending the son to embrace him because the son is developed as part of the mother's body. The embrace of the son is not exactly the embrace of husband and wife from the sexual point of view, but the embrace is satisfaction from the affectionate point of view. The embrace of the eyes is more effective in the conjugal relation, and thus according to Śrīla Jīva Gosvāmī there is nothing wrong in such an exchange of feeling between husband and wife.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.32
Kṛṣṇa entered each of the palaces of the queens simultaneously in many forms. When each saw him, they thought “Kṛṣṇa has come to me first.” This verse describes the reactions of the queens. Their mind became filled with great joy (sañjāta-mano-mahotsavāḥ). This is the initial desire. Then they rose from their seats (āsanaā) and from their hearts (āśayāt). Then they glanced at him from the sides of their eyes with bent heads (vrīḍita-locanānanāḥ). This means that they first gave up their seats to embrace their Lord, using the body. They then noticed an obstacle in the form of their bashfulness. They therefore gave up their minds, which were the dwelling place of that bashfulness, and embraced him with their souls. They completely overlooked their bodies and minds. Seeing their beloved, suddenly they fainted out of the bliss of prema arising from desire to touch him, because in fainting, as with deep sleep and loss of consciousness, there is no obstruction of the mind. Yājñavalkya speaks of vratas:
krīḍāṁ śarīra-saṁskāraṁ samājotsava-darśanam
hāsyaṁ para-gṛhe yānaṁ tyajet proṣita-bhartṛkā ||
In absence from her husband the wife should give up recreation, cleaning the body, seeing festivals in society, laughing and going to other houses.
They rose along with their vratas. Though it was improper for them to be seen by their husband in a state of vrata, because they could not suddenly give up those vratas, they rose along with their vratas. Seeing them in an unkempt state because of separation, he became more affectionate to them.
Jiva's tika ||1.11.32||
tam ātmajair dṛṣṭibhir antarātmanā duranta-bhāvāḥ parirebhire patim |
niruddham apy āsravad ambu netrayor vilajjatīnām bhṛgu-varya vaiklavāt ||
TRANSLATION The queens first embraced the Lord with their eyes, full of desire, and then they embraced with their subtle bodies so that no one could see. O chief amongst the Bhṛgus, though they tried to restrain their tears because of embarrassment, they inadvertently shed some tears.
They had passionate bhāva (duranta). Though they tried to restrain tears, the tears flowed forth. Embracing through their sons (ātmā-jaiḥ) is an ābhāsa for kānta-bhāva since it is unsuitable to enjoy conjugal love through sons. However, they did this to nourish sāmānya prīti (general affection), not their kānta-bhāva. They nourished kānta-bhāva by their eyes and subtle body. Therefore there is no fault.
TEXT - SB 1.11.33
yadyapy asau pārśva-gato raho-gatas
tathāpi tasyāṅghri-yugaṁ navaṁ navam
pade pade kā virameta tat-padāc
calāpi yac chrīr na jahāti karhicit
SYNONYMS
yadi—although; api—certainly; asau—He (Lord Śrī Kṛṣṇa); pārśva-gataḥ—just by the side; rahaḥ-gataḥ—exclusively alone; tathāpi—still; tasya—His; aṅghri-yugam—the feet of the Lord; navam navam—newer and newer; pade—step; pade—in every step; kā—who; virameta—can be detached from; tat-padāt—from His feet; calāpi—moving; yat—whom; śrīḥ—the goddess of fortune; na—never; jahāti—quits; karhicit—at any time.
TRANSLATION
Although Lord Sri Kṛṣṇa was constantly by their sides, as well as exclusively alone, His feet appeared to them to be newer and newer. The goddess of fortune, although by nature always restless and moving, could not quit the Lord's feet. So what woman can be detached from those feet, having once taken shelter of them?
PURPORT
Conditioned living beings are always after the favor of the goddess of fortune, although by nature she is moving from one place to another. In the material world no one is permanently fortunate, however clever one may be. There have been so many big empires in different parts of the world, there have been so many powerful kings all over the world, and there have been so many fortunate men, but all of them have been liquidated gradually. This is the law of material nature. But spiritually it is different. According to Brahma-saṁhitā, the Lord is served very respectfully by hundreds and thousands of goddesses of fortune. They are always in a lonely place also with the Lord. But still the association of the Lord is so inspiringly newer and newer that they cannot quit the Lord for a moment, even though they are by nature very restless and are moving about. The spiritual relation with the Lord is so enlivening and resourceful that no one can leave the company of the Lord, once having taken shelter of Him.
The living beings are by constitution feminine by nature. The male or enjoyer is the Lord, and all manifestations of His different potencies are feminine by nature. In the Bhagavad-gītā, the living beings are designated as parā-prakṛti, or the superior potency. The material elements are aparā-prakṛti, or inferior potency. Such potencies are always employed for the satisfaction of the employer, or the enjoyer. The supreme enjoyer is the Lord Himself, as stated in the Bhagavad-gītā (5.29). The potencies, therefore, when engaged directly in the service of the Lord, revive the natural color, and thus there is no disparity in the relation of the potent and potency.
Generally people engaged in service are always seeking some post under the government or the supreme enjoyer of the state. Since the Lord is the supreme enjoyer of everything in or outside the universe, it is happiness to be employed by Him. Once engaged in the supreme governmental service of the Lord, no living being wishes to be relieved from the engagement. The highest perfection of human life is to seek some employment under the Lord's supreme service. That will make one extremely happy. One need not seek the moving goddess of fortune without the relation of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.33
This verse describes how they embraced Kṛṣṇa in spite of the obstacle of their shyness. Ātma-jaiḥ refers to Cupid born of the mind or conjugal desire. Amara-koṣa says makaradhvaja ātma-bhūḥ: ātma-bhūh means Cupid. They saw him with intense desire. First they embraced him with their eyes filled with desire. This is enjoyment through the eyes. Having him enter within the holes of their eyes, they embraced him with their subtle body (antar-ātmanā) because they did not want others to understand what they were doing. This method of women in love is described later
taṁ kācin netra-randhreṇa hṛdi kṛtvā nimīlya ca |
pulakāṅgy upaguhyāste yogīvānanda-samplutā ||
One gopī took the Lord through the aperture of her eyes and placed Him within her heart. Then, with her eyes closed and her bodily hairs standing on end, she continuously embraced him within. Thus immersed in transcendental ecstasy, she resembled a yogī meditating upon the Lord. SB 10.32.8
But seeing that their most clever husband understood what they were doing, they became embarrassed, and though they stopped the tears from flowing in their eyes, some tears flowed anyway beyond their control, O best of the Bhṛgu dynasty!
Jiva's tika ||1.11.33||
yadyapy asau pārśva-gato raho-gatas tathāpi tasyānghri-yugam navam navam |
pade pade kā virameta tat-padāc calāpi yac chrīr na jahāti karhicit ||
TRANSLATION Though Kṛṣṇa’s feet were next to them and in private, those feet appeared more and more beautiful at every moment. Which woman could give up those feet which Lakṣmī never gives up?
Such attraction after long separation is suitable for them. Another state is described with kaimutya.
Prīti Sandarbha 34:
Kṛṣṇa (asau) was near the queens. He was also situated alone (raho-gataḥ). At every moment his feet appeared newer. This was not astonishing since the queens had anurāga. Who could give up those feet? Who could be fully satisfied with tasting those feet? Kaimutya is used. In this world Lakṣmī (wealth), who is seen as fickle (calā), also cannot give up those feet. To nourish the example there is non-difference expressed between the material and spiritual Lakṣmīs. (Both cannot give up his feet.)
TEXT - SB 1.11.34
evaṁ nṛpāṇāṁ kṣiti-bhāra-janmanām
akṣauhiṇībhiḥ parivṛtta-tejasām
vidhāya vairaṁ śvasano yathānalaṁ
mitho vadhenoparato nirāyudhaḥ
SYNONYMS
evam—thus; nṛpāṇām—of the kings or administrators; kṣiti-bhāra—the burden of the earth; janmanām—born in that way; akṣauhiṇībhiḥ—empowered by a military strength of horses, elephants, chariots and infantry; parivṛtta—being puffed up by such surroundings; tejasām—prowess; vidhāya—having created; vairam—hostility; śvasanaḥ—interaction of the wind and the pipe plants; yathā—as it is; analam—fire; mithaḥ—with one another; vadhena—by killing them; uparataḥ—relieved; nirāyudhaḥ—by Himself without being a party to such fighting.
TRANSLATION
The Lord was pacified after killing those kings who were burdensome to the earth. They were puffed up with their military strength, their horses, elephants, chariots, infantry, etc. He Himself was not a party in the fight. He simply created hostility between the powerful administrators, and they fought amongst themselves. He was like the wind which causes friction between bamboos and so sparks a fire.
PURPORT
As stated above, the living beings are not factual enjoyers of things which are manifested as God's creation. The Lord is the genuine proprietor and enjoyer of everything manifested in His creation. Unfortunately, influenced by the deluding energy, the living being becomes a false enjoyer under the dictation of the modes of nature. Puffed up by such a false sense of becoming God, the deluded living being increases his material strength by so many activities and thus becomes the burden of the earth, so much so that the earth becomes completely uninhabitable by the sane. This state of affairs is called dharmasya glāṇi, or misuse of the energy of the human being. When such misuse of human energy is prominent, the saner living beings become perturbed by the awkward situation created by the vicious administrators, who are simply burdens of the earth, and the Lord appears by His internal potency just to save the saner section of humanity and to alleviate the burden due to the earthly administrators in different parts of the world. He does not favor either of the unwanted administrators, but by His potential power He creates hostility between such unwanted administrators, as the air creates fire in the forest by the friction of the bamboos. The fire in the forest takes place automatically by the force of the air, and similarly the hostility between different groups of politicians takes place by the unseen design of the Lord. The unwanted administrators, puffed up by false power and military strength, thus become engaged in fighting amongst themselves over ideological conflicts and so exhaust themselves of all powers. The history of the world reflects this factual will of the Lord, and it will continue to be enacted until the living beings are attached to the service of the Lord. In the Bhagavad-gītā this fact is very vividly described (Bg. 7.14). It is said, "The deluding energy is My potency, and thus it is not possible for the dependent living beings to supersede the strength of the material modes. But those who take shelter in Me [the Personality of Godhead Śrī Kṛṣṇa] can cross over the gigantic ocean of material energy." This means that no one can establish peace and prosperity in the world by fruitive activities or by speculative philosophy or ideology. The only way is to surrender unto the Supreme Lord and thus become free from the illusion of the deluding energy.
Unfortunately persons who are engaged in destructive work are unable to surrender to the Personality of Godhead. They are all fools of the first order; they are the lowest of the human species of life; they are robbed of their knowledge, although apparently they seem to be academically educated. They are all of the demoniac mentality, always challenging the supreme power of the Lord. Those who are very materialistic, always hankering after material power and strength, are undoubtedly fools of the first order because they have no information of the living energy, and being ignorant of that supreme spiritual science, they are absorbed in material science, which ends with the end of the material body. They are the lowest of human beings because the human life is especially meant for reestablishing the lost relation with the Lord, and they miss this opportunity by being engaged in material activities. They are robbed of their knowledge because even after prolonged speculation they cannot reach to the stage of knowing the Personality of Godhead, the summum bonum of everything. And all of them are men of demoniac principle, and they suffer the consequences, as did such materialistic heroes as Rāvaṇa, Hiraṇyakaśipu, Kaṁsa and others.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.34
At every moment (pade pade) the feet appeared newer and newer to them. If Lakṣmī who is fickle in nature, the embodiment of all beauty, finds those feet ever fresh, then what to speak of anyone else being able to give them up.
Jiva's tika ||1.11.34|| evam nṛpāṇām kṣiti-bhāra-janmanām akṣauhiṇībhiḥ parivṛtta-tejasām |
vidhāya vairam śvasano yathānalam mitho vadhenoparato nirāyudhaḥ ||
TRANSLATION The Lord, without weapons, by creating enmity between kings powerful with armies, who had created a burden on the earth, destroyed them by having them kill each other, just as the wind, by creating friction between bamboos, destroys them by fire.
When he came, he enjoyed with them without worries in order to show the excellent happiness of household life. That is shown in two verses.
TEXT - SB 1.11.35
sa eṣa nara-loke 'sminn
avatīrṇaḥ sva-māyayā
reme strī-ratna-kūṭastho
bhagavān prākṛto yathā
SYNONYMS
saḥ—He (the Supreme Personality of Godhead); eṣaḥ—all these; nara-loke—on this planet of human beings; asmin—on this; avatīrṇaḥ—having appeared; sva—personal, internal; māyayā—causeless mercy; reme—enjoyed; strī-ratna—woman who is competent to become a wife of the Lord; kūṭasthaḥ—among; bhagavān—the Personality of Godhead; prākṛtaḥ—mundane; yathā—as if it were.
TRANSLATION
That Supreme Personality of Godhead Śrī Kṛṣṇa, out of His causeless mercy, appeared on this planet by His internal potency and enjoyed Himself amongst competent women as if He were engaging in mundane affairs.
PURPORT
The Lord married and lived like a householder. This is certainly like a mundane affair, but when we learn that He married 16,108 wives and lived with them separately in each and every palace, certainly it is not mundane. Therefore, the Lord, living as a householder amongst His competent wives, is never mundane, and His behavior with them is never to be understood as mundane sex relation. The women who became the wives of the Lord are certainly not ordinary women, because to get the Lord as one's husband is the result of many, many millions of births' tapasya (austerity). When the Lord appears on different lokas, or planets, or on this planet of human beings, He displays His transcendental pastimes just to attract the conditioned souls to become His eternal servitors, friends, parents and lovers respectively in the transcendental world, where the Lord eternally reciprocates such exchanges of service. Service is pervertedly represented in the material world and broken untimely, resulting in sad experience. The illusioned living being conditioned by material nature cannot understand out of ignorance that all our relations here in the mundane world are temporary and full of inebrieties. Such relations cannot help us be happy perpetually, but if the same relation is established with the Lord, then we are transferred to the transcendental world after leaving this material body and become eternally related with Him in the relation we desire. The women amongst whom He lived as their husband are not, therefore, women of this mundane world, but are eternally related with Him as transcendental wives, a position which they attained by perfection of devotional service. That is their competency. The Lord is paraṁ brahma, or the Supreme Personality of Godhead. Conditioned souls seek after perpetual happiness in all places—not only on this earth but also on other planets throughout the universe—because constitutionally a spiritual spark, as he is, can travel to any part of God's creation. But being conditioned by the material modes, he tries to travel in space by spacecraft and so fails to reach his destination. The law of gravitation is binding upon him like the shackles of a prisoner. By other processes he can reach anywhere, but even if he reaches the highest planet, he cannot attain that perpetual happiness for which he is searching life after life. When he comes to his senses, however, he seeks after Brahman happiness, knowing it for certain that unlimited happiness, which he is seeking, is never attainable in the material world. As such, the Supreme Being, Parabrahman, certainly does not seek His happiness anywhere in the material world. Nor can His paraphernalia of happiness be found in the material world. He is not impersonal. Because He is the leader and Supreme Being amongst innumerable living beings, He cannot be impersonal. He is exactly like us, and He has all the propensities of an individual living being in fullness. He marries exactly like us, but His marriage is neither mundane nor limited by our experience in the conditioned state. His wives, therefore, appear like mundane women, but factually they are all transcendental liberated souls, perfect manifestations of internal energy.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.35
In order to express the unimpeded nature of his love for the queens another type of activity lacking that excitement is described. Just as wind produces fire by rubbing the bamboos together and then destroys them by burning, the Lord without weapons, by creating enmity between kings, who were powerful with their vast armies and who created a burden for the earth, destroyed them by having them kill each other.
Jiva's tika ||1.11.35||
sa eṣa nara-loke ’sminn avatīrṇaḥ sva-māyayā |
reme strī-ratna-kūṭastho bhagavān prākṛto yathā ||
TRANSLATION Having appeared on this earth the Lord enjoyed among the best of women by expanding himself through his yoga-māyā, according to his nature.
Prīti Sandarbha 135:
He appeared on earth by his mercy (māyayā)--prema filled with the desire for giving happiness to his own people. Since that mercy is the goal of all avatāras, as a jewel amidst women, he enjoyed using this mercy in the form of special prema which controls the enjoyer. He did not enjoy by material kāma. By the word ratna (jewel), it is indicated that the women were qualified, having similar prema. With such extraordinary bhāva, the activities were the same. Thus he enjoyed according to his nature (prākṛtaḥ yathā). This shows that the Lord is non-material, and thus refutes the idea that he is subject to material kāma.
TEXT - SB 1.11.36
uddāma-bhāva-piśunāmala-valgu-hāsa-
vrīḍāvaloka-nihato madano 'pi yāsām
sammuhya cāpam ajahāt pramadottamās tā
yasyendriyaṁ vimathituṁ kuhakair na śekuḥ
SYNONYMS
uddāma—very grave; bhāva—expression; piśuna—exciting; amala—spotless; valgu-hāsa—beautiful smiling; vrīḍa—corner of the eye; avaloka—looking; nihataḥ—conquered; madanaḥ—Cupid (or amadana—the greatly tolerant Śiva); api—also; yāsām—whose; sammuhya—being overpowered by; cāpam—bows; ajahāt—gave up; pramada—woman, who maddens; uttamāḥ—of high grade; tā—all; yasya—whose; indriyam—senses; vimathitum—to perturb; kuhakaiḥ—by magical feats; na—never; śekuḥ—was able.
TRANSLATION
Although the queens' beautiful smiles and furtive glances were all spotless and exciting, and although they could conquer Cupid himself by making him give up his bow in frustration, and although even the tolerant Śiva could fall victim to them, still, despite all their magical feats and attractions, they could not agitate the senses of the Lord.
PURPORT
The path of salvation or the path going back to Godhead always forbids the association of women, and the complete sanātana-dharma or varṇāśrama-dharma scheme forbids or restricts association with women. How, then, can one be accepted as the Supreme Personality of Godhead who is addicted to more than sixteen thousand wives? This question may be relevantly raised by inquisitive persons really anxious to know about the transcendental nature of the Supreme Lord. And to answer such questions, the sages at Naimiṣāraṇya have discussed the transcendental character of the Lord in this and in following verses. It is clear herein that the feminine attractive features which can conquer Cupid or even the supermost tolerant Lord Śiva could not conquer the senses of the Lord. Cupid's business is to invoke mundane lust. The whole universe is moving being agitated by Cupid's arrow. The activities of the world are being carried on by the central attraction of male and female. A male is searching after a mate to his liking, and the female is looking after a suitable male. That is the way of material stimulus. And as soon as a male is combined with a female, the material bondage of the living being is at once tightly interlocked by sex relation, and as a result of this, both the male's and female's attraction for sweet home, motherland, bodily offspring, society and friendship and accumulation of wealth becomes the illusory field of activities, and thus a false but indefatigable attraction for the temporary material existence, which is full of miseries, is manifest. Those who are, therefore, on the path of salvation for going back home back to Godhead, are especially advised by all scriptural instruction to become free from such paraphernalia of material attraction. And that is possible only by the association of the devotees of the Lord, who are called the mahātmās. Cupid throws his arrow upon the living beings to make them mad after the opposite sex, whether the party is actually beautiful or not. Cupid's provocations are going on, even among beastly societies who are all ugly-looking in the estimation of the civilized nations. Thus Cupid's influence is exerted even amongst the ugliest forms, and what to speak of the most perfect beauties. Lord Śiva, who is considered to be most tolerant, was also struck by Cupid's arrow because he also became mad after the Mohinī incarnation of the Lord and acknowledged himself to be defeated. Cupid, however, was himself captivated by the grave and exciting dealings of the goddesses of fortune, and he voluntarily gave up his bow and arrow in a spirit of frustration. Such was the beauty and attraction of the queens of Lord Kṛṣṇa. Yet they could not disturb the transcendental senses of the Lord. This is because the Lord is all-perfect ātmārāma, or self-sufficient. He does not require anyone's extraneous help for His personal satisfaction. Therefore, the queens could not satisfy the Lord by their feminine attractiveness, but they satisfied Him by their sincere affection and service. Only by unalloyed transcendental loving service could they satisfy the Lord, and the Lord was pleased to treat them as wives in reciprocation. Thus being satisfied by their unalloyed service only, the Lord reciprocated the service just like a devout husband. Otherwise He had no business becoming the husband of so many wives. He is the husband of everyone, but to one who accepts Him as such, He reciprocates. This unalloyed affection for the Lord is never to be compared to mundane lust. It is purely transcendental. And the grave dealings, which the queens displayed in natural feminine ways, were also transcendental because the feelings were expressed out of transcendental ecstasy. It is already explained in the previous verse that the Lord appeared like a mundane husband, but factually His relation with His wives was transcendental, pure and unconditioned by the modes of material nature.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.36
By his yoga-māyā (sva-māyayā) he resided with each of his many wives by expanding his form into many. Thus according to his nature (yathā prākṛtaḥ) the Lord enjoys. The causes of the Lord’s enjoyment, the desire to enjoy and the activities of enjoyment are all beyond the material guṇas because he is not material.
Jiva's tika ||1.11.36||
uddāma-bhāva-piśunāmala-valgu-hāsavrīdāvaloka-nihato madano ’pi yāsām |
sammuhya cāpam ajahāt pramadottamās tā yasyendriyam vimathitum kuhakair na śekuḥ ||
TRANSLATION Although the queens’ beautiful smiles and furtive glances were all spotless and exciting, and signified deep love, and although they could conquer Cupid himself by making him give up his bow in frustration, those who approached him with false smiles and glances could not agitate the senses of the Lord.
Prīti Sandarbha 136:
The queens’ love filled with intense prema also is not subject to material kāma. That is established by the extraordinary nature of that love. The queens conquered material Cupid by their smiles and shy glances which were attractive and pure and indicated their strong love. By seeing that greatness, Cupid’s weapons used for creating kāma lost their power. Being confused, Cupid gave up his bow. bhrū-pallavam dhanur apānga-tarangitāni bāṇā: her eyebrows were
bows and the waves of her glances were arrows. (Gīta-govinda 3.13).He could not use his weapons. The women were outstanding with the highest bliss of prema (pramadottamāḥ). Those among them with a desire to be equal to those in the group who had the highest prema could not disturb Kṛṣṇa’s senses in the same way as the others, by false aspects (kuhakaiḥ), by not having the same prema as the others. The Lord responded according to their actual prema. His love was different because it only responded to prema.
TEXT - SB 1.11.37
tam ayaṁ manyate loko
hy asaṅgam api saṅginam
ātmaupamyena manujaṁ
vyāpṛṇvānaṁ yato 'budhaḥ
SYNONYMS
tam—unto Lord Kṛṣṇa; ayam—all these (common men); manyate—do speculate within the mind; lokaḥ—the conditioned souls; hi—certainly; asaṅgam—unattached; api—in spite of; saṅginam—affected; ātma—self; aupamyena—by comparison with the self; manujam—ordinary man; vyāpṛṇvānam—being engaged in; yataḥ—because; abudhaḥ—foolish because of ignorance.
TRANSLATION
The common materialistic conditioned souls speculate that the Lord is one of them. Out of their ignorance they think that the Lord is affected by matter, although He is unattached.
PURPORT
The word abudhaḥ is significant here. Due to ignorance only, the foolish mundane wranglers misunderstand the Supreme Lord and spread their foolish imaginations amongst innocent persons by propaganda. The Supreme Lord Śrī Kṛṣṇa is the original primeval Personality of Godhead, and when He was personally present before the eyes of everyone, He displayed full-fledged divine potency in every field of activities. As we have already explained in the first verse of Śrīmad-Bhāgavatam, He is completely independent to act however He likes, but all His actions are full of bliss, knowledge and eternity. Only the foolish mundaners misunderstand Him, unaware of His eternal form of knowledge and bliss, which is confirmed in the Bhagavad-gītā and Upaniṣads. His different potencies work in a perfect plan of natural sequence, and doing everything by the agency of His different potencies, He remains eternally the supreme independent. When He descends on the material world by His causeless mercy to different living beings, He does so by His own potency. He is not subject to any condition of the material modes of nature, and He descends as He is originally. The mental speculators misunderstand Him as the Supreme Person, and they consider His impersonal features as inexplicable Brahman to be all. Such a conception is also the product of conditioned life because they cannot go beyond their own personal capacity. Therefore, one who considers the Lord on the level of one's limited potency is only a common man. Such a man cannot be convinced that the Personality of Godhead is always unaffected by the modes of material nature. He cannot understand that the sun is always unaffected by infectious matter. The mental speculators compare everything from the standpoint of experimental knowledge of their own selves. Thus when the Lord is found to act like an ordinary person in matrimonial bondage, they consider Him to be like one of them, without considering that the Lord can at once marry sixteen thousand wives or more. Due to a poor fund of knowledge they accept one side of the picture while disbelieving the other. This means that due to ignorance only they always think of Lord Kṛṣṇa as like themselves and make their own conclusions, which are absurd and unauthentic from the version of the Śrīmad-Bhāgavatam.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.37
“How can Kṛṣṇa be beyond matter when he enjoys sense objects with his senses?” This verse answers.
With their pure, beautiful smiles (amala-valgu-hāsa) and bashful glances (vrīḍāvaloka) indicating deep prema (uddāma-bhāva) directed towards Kṛṣṇa, which arose from their own pain of love, they defeated Cupid. Cupid first considered, “Hey, they are glancing at their beloved Kṛṣṇa with desire without even being struck by my arrows!” Then he became struck with wonder on seeing Kṛṣṇa’s sweetness. The material Cupid, who had come to bewilder Kṛṣṇa, himself became bewildered and threw down his bow. In the presence of their arched bow-like eyebrows and the arrows of their bashful glances, what is the use of my bow and arrows? Thus he gave them up.
Though they were the best of women, they could not disturb his senses with their beautiful smiles and glances endowed with deception (kuhakaiḥ) to bring him under control. However, if those glances were endowed with prema, then they could disturb his senses. Because they did possess the proper type of love, their glances and smiles were certainly endowed with prema, though it was conjugal prema. They are described in the verse as having prema (bhāva-piśuna) and others are described as having deception (kuhakaiḥ). In the first case, though the Lord is under the control of his wives, the Lord is still beyond prakṛti and the guṇas of matter, because he is under the control of prema, which is a function of the cit-śakti (not material māyā), and because their glances and smiles are composed of prema, the love that appears in them, and the pastimes of love that arise from that love are all spiritual. It is therefore impossible to say that the Lord has enjoyment of material sense objects, such as material sound and touch. In the second case, because it is impossible for a person without prema to control the Lord, the verse says that his senses cannot at all be disturbed by deception. Therefore the previous statement reme strī-ratna-kūṭa-stho bhagavān prākṛto yathā cannot mean that the Lord is attracted to material enjoyment.
One cannot say that the queens are material if sometimes their love-filled glances do not bring the Lord under control, because all the queens belong to the cit-śakti and none of their glances or smiles can ever be material. Nor should one say that the Lord is controlled by the general cit-śakti, arising from his svarūpa. He is actually controlled by prema alone which is a special function of the cit-śakti. From this conclusion, there are no more objections.
Jiva's tika ||1.11.37||
tam ayam manyate loko hy asangam api sanginam |
ātmaupamyena manujam vyāpṛṇvānam yato ’budhaḥ ||
TRANSLATION Ignorant people think of the Lord, though uncontaminated by matter, as a human being, one of themselves, contaminated by matter because of seeing unappealing behavior such as his compliance with Satyabhāmā’s attachment to getting the Pārijāta tree.
Prīti Sandarbha 137:
Some do not understand his real nature. Ordinary people (ayam) think that Kṛṣṇa, though unattached to the guṇas of matter, is attached, because they think he is endowed with material desire (vyāpṛṇvānam) like humans, by comparing him to themselves (ātmaupamyena). “Just as I am a material person, so is the Lord.” These people are unintelligent.
TEXT - SB 1.11.38
etad īśanam īśasya
prakṛti-stho 'pi tad-guṇaiḥ
na yujyate sadātma-sthair
yathā buddhis tad-āśrayā
SYNONYMS
etat—this; īśanam—divinity; īśasya—of the Personality of Godhead; prakṛti-sthaḥ—being in contact with material nature; api—in spite of; tat-guṇaiḥ—by the qualities; na—never; yujyate—is affected; sadā ātma-sthaiḥ—by those who are situated in eternity; yathā—as is; buddhiḥ—intelligence; tat—the Lord; āśrayā—those who are under the shelter of.
TRANSLATION
This is the divinity of the Personality of Godhead: He is not affected by the qualities of material nature, even though He is in contact with them. Similarly, the devotees who have taken shelter of the Lord do not become influenced by the material qualities.
PURPORT
In the Vedas and Vedic literatures (Śruti and Smṛti) it is affirmed that in the Divinity there is nothing material. He is transcendental (nirguṇa) only, the supreme cognizant. Hari, or the Personality of Godhead, is the supreme transcendental person situated beyond the range of material affection. These statements are also confirmed even by Ācārya Śaṅkara. One may argue that His relation with the goddesses of fortune may be transcendental, but what about His relation with the Yadu dynasty, being born in that family, or His killing the nonbelievers like Jarāsandha and other asuras directly in contact with the modes of material nature. The answer is that the divinity of the Personality of Godhead is never in contact with the qualities of material nature in any circumstances. Actually He is in contact with such qualities because He is the ultimate source of everything, yet He is above the actions of such qualities. He is known, therefore, as Yogeśvara, or the master of mystic power, or in other words the all-powerful. Even His learned devotees are not affected by the influence of the material modes. The great six Gosvāmīs of Vṛndāvana all came from greatly rich and aristocratic families, but when they adopted the life of mendicants at Vṛndāvana, superficially they appeared to be in wretched conditions of life, but factually they were the richest of all in spiritual values. Such mahā-bhāgavatas, or first-grade devotees, although moving amongst men, are not contaminated by honor or insult, hunger or satisfaction, sleep or wakefulness, which are all resultant actions of the three modes of material nature. Similarly, some of them are engaged in worldly dealings, yet are unaffected. Unless these neutralities of life are there, one cannot be considered situated in transcendence. The Divinity and His associates are on the same transcendental plane, and their glories are always sanctified by the action of yogamāyā, or the internal potency of the Lord. The devotees of the Lord are always transcendental, even if they are sometimes found to have fallen in their behavior. The Lord emphatically declares in the Bhagavad-gītā (9.30) that even if an unalloyed devotee is found to be fallen due to a previous material contamination, he is nevertheless to be accepted as fully transcendental because of his being engaged cent percent in the devotional service of the Lord. The Lord protects him always because of his rendering service unto Him, and the fallen conditions are to be considered accidental and temporary. They will vanish in no time.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.38
Though the Lord is without material contamination, ignorant people think that he is associated with matter by looking at externals. They think of him in terms of themselves (ātmaupamyena) because of unappealing behavior (vyāprṇvānam) such that related to Satyabhāmā’s attachment to getting the Pārijāta tree. The fool (abudhaḥ) devoid of discrimination of true and false thinks that prema is material attachment, just as a fool thinks that a sapphire is glass.
Jiva's tika ||1.11.38|| etad īśanam īśasya prakṛti-stho ’pi tad-guṇaiḥ |
na yujyate sadātma-sthair yathā buddhis tad-āśrayā ||
TRANSLATION This is the power of the Lord: though he is situated in prakṛti, his is not affected by the guṇas which are situated in him, just as the intelligence of the devotee remembering the Lord is not affected by the guṇas.
Prīti Sandarbha 138:
The cause of his not being attached to the guṇas is given. Though situated in the world made of guṇas of matter when the Lord descends as avatāra, he is never connected to the guṇas because of his power (īśanam). An example is given to show his separation. He is like the intelligence of the devotee. Uddhava says:
bhagavān api viśvātmāloka-veda-pathānugaḥ kāmān siṣeve dvārvatyāmasaktaḥ sānkhyam āsthitaḥ
Bhagavān, acting like the soul of the universe, following the path of Vedic and popular rules, fixed in discrimination, and unattached to all material objects, enjoyed in Dvārakā. (SB 3.3.19)
Thus end the Bhaktivedanta purports of the First Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Kṛṣṇa's Entrance into Dvārakā."
TEXT - SB 1.11.39
taṁ menire 'balā mūḍhāḥ
straiṇaṁ cānuvrataṁ rahaḥ
apramāṇa-vido bhartur
īśvaraṁ matayo yathā
SYNONYMS
tam—unto Lord Śrī Kṛṣṇa; menire—took it for granted; abalāḥ—delicate; mūḍhāḥ—because of simplicity; straiṇam—one who is dominated by his wife; ca—also; anuvratam—follower; rahaḥ—lonely place; apramāṇa-vidaḥ—unaware of the extent of glories; bhartuḥ—of their husband; īśvaram—the supreme controller; matayaḥ—thesis; yathā—as it is.
TRANSLATION
The simple and delicate women truly thought that Lord Sri Kṛṣṇa, their beloved husband, followed them and was dominated by them. They were unaware of the extent of the glories of their husband, as the atheists are unaware of Him as the supreme controller.
PURPORT
Even the transcendental wives of Lord Śrī Kṛṣṇa did not know completely the unfathomable glories of the Lord. This ignorance is not mundane because there is some action of the internal potency of the Lord in the exchange of feelings between Him and His eternal associates. The Lord exchanges transcendental relations in five ways, as proprietor, master, friend, son and lover, and in each of these pastimes He plays fully by the potency of yogamāyā, the internal potency. He plays exactly like an equal friend with the cowherd boys or even with friends like Arjuna. He plays exactly like a son in the presence of Yaśodāmātā, He plays exactly like a lover in the presence of the cowherd damsels, and He plays exactly like a husband in the presence of the queens of Dvārakā. Such devotees of the Lord never think of the Lord as the Supreme, but think of Him exactly as a common friend, a pet son, or a lover or husband very much dear to heart and soul. That is the relation between the Lord and His transcendental devotees, who act as His associates in the spiritual sky, where there are innumerable Vaikuṇṭha planets. When the Lord descends, He does so along with His entourage to display a complete picture of the transcendental world, where pure love and devotion for the Lord prevail without any mundane tinge of lording it over the creation of the Lord. Such devotees of the Lord are all liberated souls, perfect representations of the marginal or internal potency in complete negation of the influence of the external potency. The wives of Lord Kṛṣṇa were made to forget the immeasurable glories of the Lord by the internal potency so that there might not be any flaw of exchange, and they took it for granted that the Lord was a henpecked husband, always following them in lonely places. In other words, even the personal associates of the Lord do not know Him perfectly well, so what do the thesis writers or mental speculators know about the transcendental glories of the Lord? The mental speculators present different theses as to His becoming the causes of the creation, the ingredients of the creation, or the material and efficient cause of the creation, etc., but all this is but partial knowledge about the Lord. Factually they are as ignorant as the common man. The Lord can be known by the mercy of the Lord only, and by no other means. But since the dealings of the Lord with His wives are based on pure transcendental love and devotion, the wives are all on the transcendental plane without material contamination.
Srila Visvanatha Cakravarti Thakur Commentary - 1.11.39
“Well, let us agree that the Lord’s pastimes with women are non-material because the women belong to the cit-śakti. But he appeared in the material Yadu family in the material world and perceived with his senses material objects such as form and sound belonging to demons like Jarāsandha who are material. Therefore it cannot be denied that he is associated with the guṇas.” This verse answers.
The power (īśanam) of the Lord is this: though situated in prakṛti he has no contact with the guṇas of prakṛti. What are these guṇas? They are situated in him (ātma-sthaiḥ). He is situated in the guṇas, and the guṇas are also situated in him. But he has no contact with the guṇas. The Lord is said to be without guṇas though he is the basis of the whole material realm and the controller of it. Sākṣī cetā kevalo nirguṇaś ca: the Lord is the witness, the consciousness, and completely without guṇas. (Śvetāśvatara Upaniṣad 6.11) Sattvādayo na santīśe yatra ca prākṛtā guṇāḥ: the material guṇas of sattva, rajas and tamas do not exist in the Lord. (Viṣṇu Purāṇa 1.9.44) Harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ: the Lord is devoid of the guṇas, completely beyond prakṛti. (SB 10.88.5) It is just like the intelligence of the greatest devotees, which has as its object the Lord (tad-āśrayā buddhiḥ), and always remembers him. Though the intelligence is situated in prakṛti, and is situated in the guṇas of sattva, rajas and tamas while being contented, praising or criticizing, while being full or afflicted with hunger and thirst, and while waking, sleeping and in deep sleep, it is not connected to the guṇas because of its indifference to the guṇas. In the same way, though the Lord accepts the material objects of the senses, he is not affected by them at all because he is devoid of attachment to them
Then do the queens, to whom he is always attached, being full of knowledge, know everything about Kṛṣṇa? No. They also do not know him because perfect knowledge of those women, arising from his svarūpa, is covered by the yoga-māyā of the Lord in order to nourish rasa. That is explained in this verse. These women consider their husband (tam) to be controlled by their love (rahaḥ anuvratam), controlled by their womanly nature (straiṇam), because they have been bewildered (mūḍhāḥ) by the Lord to nourish mādhurya-rasa. Just as people playing in the ocean do not know the extent of the ocean, they do not know the extent (apramāṇam-vidaḥ) of their husband. The intellectual functions of those who write scriptures (matayaḥ), engaged in defining the Lord, know very little because of various opinions such as “the Lord is the material cause of the universe, the Lord is the controlling cause or efficient cause of the universe.” Thus such intelligent conclusions are actually ignorance. But one cannot consider those women material because they are endowed with prema and the Lord is controlled by their prema, since it has been said that they serve the Lord with prema.
Jiva's tika ||1.11.39|| tam menire ’balā mūdhāḥ straiṇam cānuvratam rahaḥ |
apramāṇa-vido bhartur īśvaram matayo yathā ||
TRANSLATION Those wives, bewildered by the Lord’s yoga-māyā, not capable of estimating the powers of their husband, considered the Lord to be under the control of their love and their womanly natures, just as intelligence by itself cannot know the Lord.
Prīti Sandarbha 139:
“Do they know his power? If they know, then that intense prema will be destroyed in the private pastimes.” The queens, devoid of knowledge of their husband’s (bhartuḥ) power (apramāṇa-vidaḥ), because of bewilderment of prema (mūdhāḥ) in private pastimes (rahaḥ), thought that the Lord was obedient (anuvratam), under their control (straiṇam). That was not incorrect. According to their impressions of prema (Matsya), this was so. Gītā says ye artha mom prapadyante: as they surrender, I respond accordingly. (BG 4.11)
By his will everything is revealed:
asyāpi deva vapuṣo mad-anugrahasya svecchā-mayasya tanu-bhūta-mayasya ko ’pi neśe mahi tv avasitum manasāntareṇa sākṣāt tavaiva kim utātma-sukhānubhūteḥ
Even by controlling the mind, no one can understand the greatness of this form of the Lord of the universe, which manifested in many four-armed forms, but which is actually you, the one form of Svayam Bhagavān, who gave me mercy by your own will, who spread through the universe in many spiritual forms and possess bliss which can be understood only by yourself. (SB 10.14.2)
12. Birth of Emperor Parīkṣit
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36
TEXT - SB 1.12.1
śaunaka uvāca
aśvatthāmnopasṛṣṭena
brahma-śīrṣṇoru-tejasā
uttarāyā hato garbha
īśenājīvitaḥ punaḥ
SYNONYMS
śaunakaḥ uvāca—the sage Śaunaka said; aśvatthāmna—of Aśvatthāmā (the son of Droṇa); upasṛṣṭena—by release of; brahma-śīrṣṇā—the invincible weapon, brahmāstra; uru-tejasā—by high temperature; uttarāyāḥ—of Uttarā (mother of Parīkṣit); hataḥ—being spoiled; garbhaḥ—womb; īśena—by the Supreme Lord; ājīvitaḥ—brought to life; punaḥ—again.
TRANSLATION
The sage Śaunaka said: The womb of Uttarā, mother of Mahārāja Parīkṣit, was spoiled by the dreadful and invincible brahmāstra weapon released by Aśvatthāmā. But Mahārāja Parīkṣit was saved by the Supreme Lord.
PURPORT
The sages assembled in the forest of Naimiṣāraṇya inquired from Sūta Gosvāmī about the birth of Mahārāja Parīkṣit, but in the course of the narration other topics like the release of the brahmāstra by the son of Droṇa, his punishment by Arjuna, Queen Kuntīdevī's prayers, the Pāṇḍavas' visit to the place where Bhīṣmadeva was lying, his prayers and thereafter the Lord's departure for Dvārakā were discussed. His arrival at Dvārakā and residing with the sixteen thousand queens, etc., were narrated. The sages were absorbed in hearing such descriptions, but now they wanted to turn to the original topic, and thus the inquiry was made by Śaunaka Ṛṣi. So the subject of the release of the brahmāstra weapon by Aśvatthāmā is renewed.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.1
The twelfth chapter describes how the King celebrated the birth of Parīkṣit, and heard his future life from the brāhmaṇas. No one had ever heard of such a devotional king, who saw Kṛṣṇa when he was in the womb and punished Kali.
Sūta had promised to tell about Parīkṣit’s birth, but was sidetracked in reciting the sweet topics of how Parīkṣit was protected in the womb, the prayers of Kuntī, the passing of Bhīṣma, the journey to and entrance into Dvārakā, and Kṛṣṇa’s pastimes with the queens there. Śaunaka, desiring to hear about Parīkṣit’s birth, again asks about this specifically. Upasṛṣtena means “being thrown.”
TEXT - SB 1.12.2
tasya janma mahā-buddheḥ
karmāṇi ca mahātmanaḥ
nidhanaṁ ca yathaivāsīt
sa pretya gatavān yathā
SYNONYMS
tasya—his (of Mahārāja Parīkṣit); janma—birth; mahā-buddheḥ—of great intelligence; karmāṇi—activities; ca—also; mahā-ātmanaḥ—of the great devotee; nidhanam—demise; ca—also; yathā—as it was; eva—of course; āsīt—happened; saḥ—he; pretya—destination after death; gatavān—achieved; yathā—as it were.
TRANSLATION
How was the great emperor Parīkṣit, who was a highly intelligent and great devotee, born in that womb? How did his death take place, and what did he achieve after his death?
PURPORT
The king of Hastināpura (now Delhi) used to be the emperor of the world, at least till the time of the son of Emperor Parīkṣit. Mahārāja Parīkṣit was saved by the Lord in the womb of his mother, so he could certainly be saved from an untimely death due to the ill will of the son of a brāhmaṇa. Because the age of Kali began to act just after the assumption of power by Mahārāja Parīkṣit, the first sign of misgivings was exhibited in the cursing of such a greatly intelligent and devoted king as Mahārāja Parīkṣit. The king is the protector of the helpless citizens, and their welfare, peace and prosperity depend on him. Unfortunately, by the instigation of the fallen age of Kali, an unfortunate brāhmaṇa's son was employed to condemn the innocent Mahārāja Parīkṣit, and so the King had to prepare himself for death within seven days. Mahārāja Parīkṣit is especially famous as one who is protected by Viṣṇu, and when he was unduly cursed by a brāhmaṇa's son, he could have invoked the mercy of the Lord to save him, but he did not want to because he was a pure devotee. A pure devotee never asks the Lord for any undue favor. Mahārāja Parīkṣit knew that the curse of the brāhmaṇa's son upon him was unjustified, as everyone else knew, but he did not want to counteract it because he knew also that the age of Kali had begun and that the first symptom of the age, namely degradation of the highly talented brāhmaṇa community, had also begun. He did not want to interfere with the current of the time, but he prepared himself to meet death very cheerfully and very properly. Being fortunate, he got at least seven days to prepare himself to meet death, and so he properly utilized the time in the association of Śukadeva Gosvāmī, the great saint and devotee of the Lord.
TEXT - SB 1.12.3
tad idaṁ śrotum icchāmo
gadituṁ yadi manyase
brūhi naḥ śraddadhānānāṁ
yasya jñānam adāc chukaḥ
SYNONYMS
tat—all; idam—this; śrotum—to hear; icchāmaḥ—all willing; gaditum—to narrate; yadi—if; manyase—you think; brūhi—please speak; naḥ—we; śraddadhānānām—who are very much respectful; yasya—whose; jñānam—transcendental knowledge; adāt—delivered; śukaḥ—Śrī Śukadeva Gosvāmī.
TRANSLATION
We all respectfully want to hear about him [Mahārāja Parīkṣit] to whom Śukadeva Gosvāmī imparted transcendental knowledge. Please speak on this matter.
PURPORT
Śukadeva Gosvāmī imparted transcendental knowledge to Mahārāja Parīkṣit during the remaining seven days of his life, and Mahārāja Parīkṣit heard him properly, just like an ardent student. The effect of such a bona fide hearing and chanting of Śrīmad-Bhāgavatam was equally shared by both the hearer and the chanter. Both of them were benefited. Out of the nine different transcendental means of devotional service to the Lord prescribed in the Bhāgavatam, either all of them, or some of them or even one of them are equally beneficial if properly discharged. Mahārāja Parīkṣit and Śukadeva Gosvāmī were serious performers of the first two important items, namely the process of chanting and the process of hearing, and therefore both of them were successful in their laudable attempt. Transcendental realization is attained by such serious hearing and chanting and not otherwise. There is a type of spiritual master and disciple much advertised in this age of Kali. It is said that the master injects spiritual force into the disciple by an electrical current generated by the master, and the disciple begins to feel the shock. He becomes unconscious, and the master weeps for his exhausting his store of so-called spiritual assets. Such bogus advertisement is going on in this age, and the poor common man is becoming the victim of such advertisement. We do not find such folk tales in the dealings of Śukadeva Gosvāmī and his great disciple Mahārāja Parīkṣit. The sage recited Śrīmad-Bhāgavatam in devotion, and the great King heard him properly. The King did not feel any shock of electrical current from the master, nor did he become unconscious while receiving knowledge from the master. One should not, therefore, become a victim of these unauthorized advertisements made by some bogus representative of Vedic knowledge. The sages of Naimiṣāraṇya were very respectful in hearing about Mahārāja Parīkṣit because of his receiving knowledge from Śukadeva Gosvāmī by means of ardent hearing. Ardent hearing from the bona fide master is the only way to receive transcendental knowledge, and there is no need for medical performances or occult mysticism for miraculous effects. The process is simple, but only the sincere party can achieve the desired result.
TEXT - SB 1.12.4
sūta uvāca
apīpalad dharma-rājaḥ
pitṛvad rañjayan prajāḥ
niḥspṛhaḥ sarva-kāmebhyaḥ
kṛṣṇa-pādānusevayā
SYNONYMS
sūtaḥ uvāca—Śrī Sūta Gosvāmī said; apīpalat—administered prosperity; dharma-rājaḥ—King Yudhiṣṭhira; pitṛ-vat—exactly like his father; rañjayan—pleasing; prajāḥ—all those who took birth; niḥspṛhaḥ—without personal ambition; sarva—all; kāmebhyaḥ—from sense gratification; kṛṣṇa-pāda—the lotus feet of Lord Śrī Kṛṣṇa; anusevayā—by dint of rendering continuous service.
TRANSLATION
Śrī Sūta Gosvāmī said: Emperor Yudhiṣṭhira administered generously to everyone during his reign. He was exactly like his father. He had no personal ambition and was freed from all sorts of sense gratification because of his continuous service unto the lotus feet of the Lord Śrī Kṛṣṇa.
PURPORT
As mentioned in our introduction, "There is a need for the science of Kṛṣṇa in human society for all the suffering humanity of the world, and we simply request the leading personalities of all nations to take to the science of Kṛṣṇa for their own good, for the good of society, and for the good of all the people of the world." So it is confirmed herein by the example of Mahārāja Yudhiṣṭhira, the personality of goodness. In India the people hanker after Rāma-rājya because the Personality of Godhead was the ideal king and all other kings or emperors in India controlled the destiny of the world for the prosperity of every living being who took birth on the earth. Herein the word prajāḥ is significant. The etymological import of the word is "that which is born." On the earth there are many species of life, from the aquatics up to the perfect human beings, and all are known as prajās. Lord Brahmā, the creator of this particular universe, is known as the prajāpati because he is the grandfather of all who have taken birth. Thus prajā is used in a broader sense than it is now used. The king represents all living beings, the aquatics, plants, trees, reptiles, birds, animals and man. Every one of them is a part and parcel of the Supreme Lord (Bg. 14.4), and the king, being the representative of the Supreme Lord, is duty-bound to give proper protection to every one of them. This is not the case with the presidents and dictators of this demoralized system of administration, where the lower animals are given no protection while the higher animals are given so-called protection. But this is a great science which can be learned only by one who knows the science of Kṛṣṇa. By knowing the science of Kṛṣṇa, one can become the most perfect man in the world, and unless one has knowledge in this science, all qualifications and doctorate diplomas acquired by academic education are spoiled and useless. Mahārāja Yudhiṣṭhira knew this science of Kṛṣṇa very well, for it is stated here that by continuous cultivation of this science, or by continuous devotional service to Lord Kṛṣṇa, he acquired the qualification of administering the state. The father is sometimes seemingly cruel to the son, but that does not mean that the father has lost the qualification to be a father. A father is always a father because he always has the good of the son at heart. The father wants every one of his sons to become a better man than himself. Therefore, a king like Mahārāja Yudhiṣṭhira, who was the personality of goodness, wanted everyone under his administration, especially human beings who have better developed consciousness, to become devotees of Lord Kṛṣṇa so that everyone can become free from the trifles of material existence. His motto of administration was all good for the citizens, for as personified goodness he knew perfectly well what is actually good for them. He conducted the administration on that principle, and not on the rākṣasi, demonic, principle of sense gratification. As an ideal king, he had no personal ambition, and there was no place for sense gratification because all his senses at all times were engaged in the loving service of the Supreme Lord, which includes the partial service to the living beings, who form the parts and parcels of the complete whole. Those who are busy rendering service to the parts and parcels, leaving aside the whole, only spoil time and energy, as one does when watering the leaves of a tree without watering the root. If water is poured on the root, the leaves are enlivened perfectly and automatically, but if water is poured on the leaves only, the whole energy is spoiled. Mahārāja Yudhiṣṭhira, therefore, was constantly engaged in the service of the Lord, and thus the parts and parcels of the Lord, the living beings under his careful administration, were perfectly attended with all comforts in this life and all progress in the next. That is the way of perfect management of state administration.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.4
Three verses describe Yudhiṣṭhira in order to indicate that the cause of attaining such a grandson was his attachment to Kṛṣṇa. Apīpalat means “he protected.”
TEXT - SB 1.12.5
sampadaḥ kratavo lokā
mahiṣī bhrātaro mahī
jambūdvīpādhipatyaṁ ca
yaśaś ca tri-divaṁ gatam
SYNONYMS
sampadaḥ—opulence; kratavaḥ—sacrifices; lokāḥ—future destination; mahiṣī—the queens; bhrātaraḥ—the brothers; mahī—the earth; jambū-dvīpa—the globe or planet of our residence; ādhipatyam—sovereignty; ca—also; yaśaḥ—fame; ca—and; tri-divam—celestial planets; gatam—spread over.
TRANSLATION
News even reached the celestial planets about Mahārāja Yudhiṣṭhira's worldly possessions, the sacrifices by which he would attain a better destination, his queen, his stalwart brothers, his extensive land, his sovereignty over the planet earth, and his fame, etc.
PURPORT
Only a rich and great man's name and fame are known all over the world, and the name and fame of Mahārāja Yudhiṣṭhira reached the higher planets because of his good administration, worldly possessions, glorious wife Draupadī, the strength of his brothers Bhīma and Arjuna, and his solid sovereign power over the world, known as Jambūdvīpa. Here the word lokāḥ is significant. There are different lokas or higher planets scattered all over the sky, both material and spiritual. A person can reach them by dint of his work in the present life, as stated in Bhagavad-gītā (9.25). No forceful entrance is allowed there. The tiny material scientists and engineers who have discovered vehicles to travel over a few thousand miles in outer space will not be allowed entrance. That is not the way to reach the better planets. One must qualify himself to enter into such happy planets by sacrifice and service. Those who are sinful in every step of life can expect only to be degraded into animal life to suffer more and more the pangs of material existence, and this is also stated in Bhagavad-gītā (16.19). Mahārāja Yudhiṣṭhira's good sacrifices and qualifications were so lofty and virtuous that even the residents of the higher celestial planets were already prepared to receive him as one of them.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.5
The wealth and other items were desired by the devatās. Spārhāḥ means desire, coming from spṛha, by adding the internal vowel “a”. Did these things create happiness for the King? No. The reason is given: he was thinking of Mukunda. “Other things” includes sandalwood and garlands offered in honor.
TEXT - SB 1.12.6
kiṁ te kāmāḥ sura-spārhā
mukunda-manaso dvijāḥ
adhijahrur mudaṁ rājñaḥ
kṣudhitasya yathetare
SYNONYMS
kim—what for; te—all those; kāmāḥ—objects of sense enjoyment; sura—of the denizens of heaven; spārhāḥ—aspirations; mukunda-manasaḥ—of one who is already God conscious; dvijāḥ—O brāhmaṇas; adhijahruḥ—could satisfy; mudam—pleasure; rājñaḥ—of the king; kṣudhitasya—of the hungry; yathā—as it is; itare—in other things.
TRANSLATION
O brāhmaṇas, the opulence of the King was so enchanting that the denizens of heaven aspired for it. But because he was absorbed in the service of the Lord, nothing could satisfy him except the Lord's service.
PURPORT
There are two things in the world which can satisfy living beings. When one is materially engrossed, he is satisfied only by sense gratification, but when one is liberated from the conditions of the material modes, he is satisfied only by rendering loving service for the satisfaction of the Lord. This means that the living being is constitutionally a servitor, and not one who is served. Being illusioned by the conditions of the external energy, one falsely thinks himself to be the served, but actually he is not served; he is servant of the senses like lust, desire, anger, avarice, pride, madness and intolerance. When one is in his proper senses by attainment of spiritual knowledge, he realizes that he is not the master of the material world, but is only a servant of the senses. At that time he begs for the service of the Lord and thus becomes happy without being illusioned by so-called material happiness. Mahārāja Yudhiṣṭhira was one of the liberated souls, and therefore for him there was no pleasure in a vast kingdom, good wife, obedient brothers, happy subjects and prosperous world. These blessings automatically follow for a pure devotee, even though the devotee does not aspire for them. The example set herein is exactly suitable. It is said that one who is hungry is never satisfied by anything other than food.
The whole material world is full of hungry living beings. The hunger is not for good food, shelter or sense gratification. The hunger is for the spiritual atmosphere. Due to ignorance only they think that the world is dissatisfied because there is not sufficient food, shelter, defense and objects of sense gratification. This is called illusion. When the living being is hungry for spiritual satisfaction, he is misrepresented by material hunger. But the foolish leaders cannot see that even the people who are most sumptuously materially satisfied are still hungry. And what is their hunger and poverty? This hunger is actually for spiritual food, spiritual shelter, spiritual defense and spiritual sense gratification. These can be obtained in the association of the Supreme Spirit, Lord Śrī Kṛṣṇa, and therefore one who has them cannot be attracted by the so-called food, shelter, defense and sense gratification of the material world, even if they are relished by the denizens of the heavenly planets. Therefore, in the Bhagavad-gītā (8.16) it is said by the Lord that even in the topmost planet of the universe, namely the Brahmaloka, where the duration of life is multiplied by millions of years by earth calculation, one cannot satisfy his hunger. Such hunger can be satisfied only when the living being is situated in immortality, which is attained in the spiritual sky, far, far above the Brahmaloka, in the association of Lord Mukunda, the Lord who awards His devotees the transcendental pleasure of liberation.
TEXT - SB 1.12.7
mātur garbha-gato vīraḥ
sa tadā bhṛgu-nandana
dadarśa puruṣaṁ kañcid
dahyamāno 'stra-tejasā
SYNONYMS
mātuḥ—mother; garbha—womb; gataḥ—being situated there; vīraḥ—the great fighter; saḥ—child Parīkṣit; tadā—at that time; bhṛgu-nandana—O son of Bhṛgu; dadarśa—could see; puruṣam—the Supreme Lord; kañcit—as someone else; dahyamānaḥ—suffering from being burned; astra—the brahmāstra; tejasā—temperature.
TRANSLATION
O son of Bhṛgu [Śaunaka], when the child Parīkṣit, the great fighter, was in the womb of his mother, Uttarā, and was suffering from the burning heat of the brahmāstra [thrown by Aśvatthāmā], he could observe the Supreme Lord coming to him.
PURPORT
Death generally involves remaining in trance for seven months. A living being, according to his own action, is allowed to enter into the womb of a mother by the vehicle of a father's semina, and thus he develops his desired body. This is the law of birth in specific bodies according to one's past actions. When he is awake from trance, he feels the inconvenience of being confined within the womb, and thus he wants to come out of it and sometimes fortunately prays to the Lord for such liberation. Mahārāja Parīkṣit, while in the womb of his mother, was struck by the brahmāstra released by Aśvatthāmā, and he was feeling the burning heat. But because he was a devotee of the Lord, the Lord at once appeared Himself within the womb by His all-powerful energy, and the child could see that someone else had come to save him. Even in that helpless condition, the child Parīkṣit endured the unbearable temperature due to his being a great fighter by nature. And for this reason the word vīraḥ has been used.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.7
The topic of discussion now begins. Because of his natural courage (vīraḥ), he was not afraid of the fire of the weapon. His first perception of objects by his mental eyes was the form of the Lord.
TEXT - SB 1.12.8
aṅguṣṭha-mātram amalaṁ
sphurat-puraṭa-maulinam
apīvya-darśanaṁ śyāmaṁ
taḍid vāsasam acyutam
SYNONYMS
aṅguṣṭha—by the measure of a thumb; mātram—only; amalam—transcendental; sphurat—blazing; puraṭa—gold; maulinam—helmet; apīvya—very beautiful; darśanam—to look at; śyāmam—blackish; taḍit—lightning; vāsasam—clothing; acyutam—the Infallible (the Lord).
TRANSLATION
He [the Lord] was only thumb high, but He was all transcendental. He had a very beautiful, blackish, infallible body, and He wore a dress of lightning yellow and a helmet of blazing gold. Thus He was seen by the child.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.8
Though the Lord extends in all directions, he arranged to become the size of the thumb simply because he became situated in the womb. Actually he saw the Lord of that size in that particular place only by the inconceivable power of the Lord. There is no other reason for this. Later one it is said:
sa eṣa loke vikhyātaḥ parīkṣid iti yat prabhuḥ |
pūrvaṁ dṛṣṭam anudhyāyan parīkṣeta nareṣv iha ||
Because he constantly remembered the Lord whom he had seen in the womb and searched for him among all men, he was famous Parīkṣit in this world. SB 1.12.39
He would not look among men to find that form if it had actually only been the size of a thumb.
The form he saw was most beautiful (apīvya-darśanam). He wore a gold crown. Maulin is formed from mauli (crown) in the class of words like vrīhī. He was dark in complexion and wearing cloth shining like lightning. This indicates that his form, like a rain cloud ornamented with lightning, had suddenly appeared in the sky of Uttarā’s womb to save the young elephant Parīkṣit who was being burned by the forest fire of the brahmāstra.
TEXT - SB 1.12.9
śrīmad-dīrgha-catur-bāhuṁ
tapta-kāñcana-kuṇḍalam
kṣatajākṣaṁ gadā-pāṇim
ātmanaḥ sarvato diśam
paribhramantam ulkābhāṁ
bhrāmayantaṁ gadāṁ muhuḥ
SYNONYMS
śrīmat—enriched; dīrgha—prolonged; catuḥ-bāhum—four-handed; tapta-kāñcana—molten gold; kuṇḍalam—earrings; kṣataja-akṣam—eyes with the redness of blood; gadā-pāṇim—hand with a club; ātmanaḥ—own; sarvataḥ—all; diśam—around; paribhramantam—loitering; ulkābhām—like shooting stars; bhrāmayantam—encircling; gadām—the club; muhuḥ—constantly.
TRANSLATION
The Lord was enriched with four hands, earrings of molten gold and eyes blood red with fury. As He loitered about, His club constantly encircled Him like a shooting star.
PURPORT
It is said in the Brahma-saṁhitā (Ch. 5) that the Supreme Lord Govinda, by His one plenary portion, enters into the halo of the universe and distributes himself as Paramātmā, or the Supersoul, not only within the heart of every living being, but also within every atom of the material elements. Thus the Lord is all-pervading by His inconceivable potency, and thus He entered the womb of Uttarā to save His beloved devotee Mahārāja Parīkṣit. In the Bhagavad-gītā (9.31) the Lord assured everyone that His devotees are never to be vanquished. No one can kill a devotee of the Lord because he is protected by the Lord, and no one can save a person whom the Lord desires to kill. The Lord is all-powerful, and therefore He can both save and kill as He likes. He became visible to His devotee Mahārāja Parīkṣit even in that awkward position (in the womb of his mother) in a shape just suitable for his vision. The Lord can become bigger than thousands of universes and can become smaller than an atom at the same time. Merciful as He is, He becomes just suitable to the vision of the limited living being. He is unlimited. He is not limited by any measurement of our calculation. He can become bigger than what we can think of, and He can become smaller than what we can conceive. But in all circumstances He is the same all-powerful Lord. There is no difference between the thumblike Viṣṇu in the womb of Uttarā and the full-fledged Nārāyaṇa in the Vaikuṇṭha-dhāma, the kingdom of Godhead. He accepts the form of arca-vigraha (worshipable Deity) just to accept service from His different incapable devotees. By the mercy of the arca-vigraha, the form of the Lord in material elements, the devotees who are in the material world can easily approach the Lord, although He is not conceivable by the material senses. The arca-vigraha is therefore an all-spiritual form of the Lord to be perceived by the material devotees; such an arca-vigraha of the Lord is never to be considered material. There is no difference between matter and spirit for the Lord, although there is a gulf of difference between the two in the case of the conditioned living being. For the Lord there is nothing but spiritual existence, and similarly there is nothing except spiritual existence for the pure devotee of the Lord in his intimate relation with the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.9
Kṣatajākṣam (blood eyes) means that his eyes became very red because of anger at the brahmaṣtra.
TEXT - SB 1.12.10
astra-tejaḥ sva-gadayā
nīhāram iva gopatiḥ
vidhamantaṁ sannikarṣe
paryaikṣata ka ity asau
SYNONYMS
astra-tejaḥ—radiation of the brahmāstra; sva-gadayā—by means of His own club; nīhāram—drops of dew; iva—like; gopatiḥ—the sun; vidhamantam—the act of vanishing; sannikarṣe—nearby; paryaikṣata—observing; kaḥ—who; iti asau—this body.
TRANSLATION
The Lord was thus engaged in vanquishing the radiation of the brahmāstra, just as the sun evaporates a drop of dew. He was observed by the child, who thought about who He was.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.10
Like the sun (gopatiḥ) destroys frost (nīhāram) he destroyed the brahmāstra. He considered (paryaikṣata) “Who has saved me by those martial stances, even though he is not related to me?”
Jiva's tika ||1.12.10||
astra-tejaḥ sva-gadayā nīhāram iva gopatiḥ |
vidhamantam sannikarṣe paryaikṣata ka ity asau ||
TRANSLATION Seeing that form nearby annihilate the brahmāstra with his club, just as the sun dissipates mist, Parīkṣit considered in his mind, “Who is that?”
He wonders about (paryaikṣata) that form which destroyed the brahmāstra like the sun dissipating mist “Who is that? (asau ka iti)”
TEXT - SB 1.12.11
vidhūya tad ameyātmā
bhagavān dharma-gub vibhuḥ
miṣato daśamāsasya
tatraivāntardadhe hariḥ
SYNONYMS
vidhūya—having completely washed off; tat—that; ameyātmā—the all-pervading Supersoul; bhagavān—the Personality of Godhead; dharma-gup—the protector of righteousness; vibhuḥ—the Supreme; miṣataḥ—while observing; daśamāsasya—of one who is dressed by all directions; tatra eva—then and there; antaḥ—out of sight; dadhe—became; hariḥ—the Lord.
TRANSLATION
While thus being observed by the child, the Supreme Lord Personality of Godhead, the Supersoul of everyone and the protector of the righteous, who stretches in all directions and who is unlimited by time and space, disappeared at once.
PURPORT
Child Parīkṣit was not observing a living being who is limited by time and space. There is a gulf of difference between the Lord and the individual living being. The Lord is mentioned herein as the supreme living being unlimited by time and space. Every living being is limited by time and space. Even though a living being is qualitatively one with the Lord, quantitatively there is a great difference between the Supreme Soul and the common individual soul. In the Bhagavad-gītā both the living beings and the Supreme Being are said to be all-pervading (yena sarvam idaṁ tatam), yet there is a difference between these two kinds of all-pervasiveness. A common living being or soul can be all-pervading within his own limited body, but the supreme living being is all-pervading in all space and all time. A common living being cannot extend its influence over another common living being by its all-pervasiveness, but the Supreme Supersoul, the Personality of Godhead, is unlimitedly able to exert His influence over all places and all times and over all living beings. And because He is all-pervasive, unlimited by time and space, He can appear even within the womb of the mother of child Parīkṣit. He is mentioned herein as the protector of the righteous. Anyone who is a surrendered soul unto the Supreme is righteous, and he is specifically protected by the Lord in all circumstances. The Lord is the indirect protector of the unrighteous also, for He rectifies their sins through His external potency. The Lord is mentioned herein as one who is dressed in the ten directions. This means dressed with garments on ten sides, up and down. He is present everywhere and can appear and disappear at His will from everywhere and anywhere. His disappearance from the sight of the child Parīkṣit does not mean that He appeared on the spot from any other place. He was present there, and even after His disappearance He was there, although invisible to the eyes of the child. This material covering of the effulgent firmament is also something like a womb of the mother nature, and we are all put into the womb by the Lord, the father of all living beings. He is present everywhere, even in this material womb of mother Durgā, and those who are deserving can see the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.11
Dharmagup means “the Lord who maintains his quality of being affectionate to his devotee.” He was seen by Parīkṣit who was just about to be born, being ten months in the womb (daśamāsasya). The Lord disappeared there, where he was situated, without going elsewhere, because he is all powerful (vibhuḥ). He entered the womb and, attracting Parīkṣit’s mind (hariḥ, attractor), he then disappeared. This is the quality of the thief: he enters in and then disappears. Like a deceitful night prowler, he had entered into the womb to steal Parīkṣit’s mind. This metaphor is implied.
TEXT - SB 1.12.12
tataḥ sarva-guṇodarke
sānukūla-grahodaye
jajñe vaṁśa-dharaḥ pāṇḍor
bhūyaḥ pāṇḍur ivaujasā
SYNONYMS
tataḥ—thereupon; sarva—all; guṇa—good signs; udarke—having gradually evolved; sa-anukūla—all favorable; grahodaye—constellation of stellar influence; jajñe—took birth; vaṁśa-dharaḥ—heir apparent; pāṇḍoḥ—of Pāṇḍu; bhūyaḥ—being; pāṇḍuḥ iva—exactly like Pāṇḍu; ojasā—by prowess.
TRANSLATION
Thereupon, when all the good signs of the zodiac gradually evolved, the heir apparent of Pāṇḍu, who would be exactly like him in prowess, took birth.
PURPORT
Astronomical calculations of stellar influences upon a living being are not suppositions, but are factual, as confirmed in Śrīmad-Bhāgavatam. Every living being is controlled by the laws of nature at every minute, just as a citizen is controlled by the influence of the state. The state laws are grossly observed, but the laws of material nature, being subtle to our gross understanding, cannot be experienced grossly. As stated in the Bhagavad-gītā (3.9), every action of life produces another reaction, which is binding upon us, and only those who are acting on behalf of Yajña (Viṣṇu) are not bound by reactions. Our actions are judged by the higher authorities, the agents of the Lord, and thus we are awarded bodies according to our activities. The law of nature is so subtle that every part of our body is influenced by the respective stars, and a living being obtains his working body to fulfill his terms of imprisonment by the manipulation of such astronomical influence. A man's destiny is therefore ascertained by the birthtime constellation of stars, and a factual horoscope is made by a learned astrologer. It is a great science, and misuse of a science does not make it useless. Mahārāja Parīkṣit or even the Personality of Godhead appear in certain constellations of good stars, and thus the influence is exerted upon the body thus born at an auspicious moment. The most auspicious constellation of stars takes place during the appearance of the Lord in this material world, and it is specifically called jayantī, a word not to be abused for any other purposes. Mahārāja Parīkṣit was not only a great kṣatriya emperor, but also a great devotee of the Lord. Thus he cannot take his birth at any inauspicious moment. As a proper place and time is selected to receive a respectable personage, so also to receive such a personality as Mahārāja Parīkṣit, who was especially cared for by the Supreme Lord, a suitable moment is chosen when all good stars assembled together to exert their influence upon the King. Thus he took his birth just to be known as the great hero of Śrīmad-Bhāgavatam. This suitable arrangement of astral influences is never a creation of man's will, but is the arrangement of the superior management of the agency of the Supreme Lord. Of course, the arrangement is made according to the good or bad deeds of the living being. Herein lies the importance of pious acts performed by the living being. Only by pious acts can one be allowed to get good wealth, good education and beautiful features. The saṁskāras of the school of sanātana-dharma (man's eternal engagement) are highly suitable for creating an atmosphere for taking advantage of good stellar influences, and therefore garbhādhāna-saṁskāra, or the first seedling purificatory process prescribed for the higher castes, is the beginning of all pious acts to receive a good pious and intelligent class of men in human society. There will be peace and prosperity in the world due to good and sane population only; there is hell and disturbance only because of the unwanted, insane populace addicted to sex indulgence.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.12
Sarva-guṇā udarakaḥ means in the future all good qualities would manifest. When he was born there was a conjunction of favorable planets in the ascendant.
TEXT - SB 1.12.13
tasya prīta-manā rājā
viprair dhaumya-kṛpādibhiḥ
jātakaṁ kārayām āsa
vācayitvā ca maṅgalam
SYNONYMS
tasya—his; prīta-manāḥ—satisfied; rājā—King Yudhiṣṭhira; vipraiḥ—by the learned brāhmaṇas; dhaumya—Dhaumya; kṛpa—Kṛpa; ādibhiḥ—and others also; jātakam—one of the purificatory processes performed just after the birth of a child; kārayām āsa—had them performed; vācayitvā—by recitation; ca—also; maṅgalam—auspicious.
TRANSLATION
King Yudhiṣṭhira, who was very satisfied with the birth of Mahārāja Parīkṣit, had the purificatory process of birth performed. Learned brāhmaṇas, headed by Dhaumya and Kṛpa, recited auspicious hymns.
PURPORT
There is a need for a good and intelligent class of brāhmaṇas who are expert in performing the purificatory processes prescribed in the system of varṇāśrama-dharma. Unless such purificatory processes are performed, there is no possibility of good population, and in the age of Kali the population all over the world is of śūdra quality or lower for want of this purificatory process. It is not possible, however, to revive the Vedic process of purification in this age, for want of proper facilities and good brāhmaṇas, but there is the Pāñcarātrika system also recommended for this age. The Pāñcarātrika system acts on the śūdra class of men, supposedly the population of the Kali-yuga, and it is the prescribed purificatory process suitable to the age and time. Such a purificatory process is allowed only for spiritual upliftment and not for any other purpose. Spiritual upliftment is never conditioned by higher or lower parentage.
After the garbhādhāna purificatory process, there are certain other saṁskāras like sīmantonnayana, sadhabhakṣaṇam, etc., during the period of pregnancy, and when the child is born the first purificatory process is jātakarman. This was performed duly by Mahārāja Yudhiṣṭhira with the help of good and learned brāhmaṇas like Dhaumya, the royal priest, and Kṛpācārya, who was not only a priest but also a great general. Both these learned and perfect priests, assisted by other good brāhmaṇas, were employed by Mahārāja Yudhiṣṭhira to perform the ceremony. Therefore all the saṁskāras, purificatory processes, are not mere formalities or social functions only, but they are all for practical purposes and can be successfully performed by expert brāhmaṇas like Dhaumya and Kṛpa. Such brāhmaṇas are not only rare, but also not available in this age, and therefore, for the purpose of spiritual upliftment in this fallen age, the Gosvāmīs prefer the purificatory processes under Pāñcarātrika formulas to the Vedic rites.
Kṛpācārya is the son of the great Ṛṣi Sardban and was born in the family of Gautama. The birth is said to be accidental. By chance, the great Ṛṣi Sardban met Janapadī, a famous society girl of heaven, and the Ṛṣi Sardban discharged semina in two parts. By one part immediately a male child and by the other part a female child were born as twins. The male child was later on known as Kṛpa, and the female child was known as Kṛpī. Mahārāja Śantanu, while engaged in chase in the jungle, picked up the children and brought them up to the brahminical status by the proper purificatory process. Kṛpācārya later became a great general like Droṇācārya, and his sister was married to Droṇācārya. Kṛpācārya later on took part in the Battle of Kurukṣetra and joined the party of Duryodhana. Kṛpācārya helped kill Abhimanyu, the father of Mahārāja Parīkṣit, but he was still held in esteem by the family of the Pāṇḍavas due to his being as great a brāhmaṇa as Droṇācārya. When the Pāṇḍavas were sent to the forest after being defeated in the gambling game with Duryodhana, Dhṛtarāṣṭra entrusted the Pāṇḍavas to Kṛpācārya for guidance. After the end of the battle, Kṛpācārya again became a member of the royal assembly, and he was called during the birth of Mahārāja Parīkṣit for recitation of auspicious Vedic hymns to make the ceremony successful. Mahārāja Yudhiṣṭhira, while quitting the palace for his great departure to the Himalayas, entrusted Kṛpācārya with Mahārāja Parīkṣit as his disciple, and he left home satisfied because of Kṛpācārya's taking charge of Mahārāja Parīkṣit. The great administrators, kings and emperors were always under the guidance of learned brāhmaṇas like Kṛpācārya and thus were able to act properly in the discharge of political responsibilities.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.13
Jātakam means the birth rites.
TEXT - SB 1.12.14
hiraṇyaṁ gāṁ mahīṁ grāmān
hasty-aśvān nṛpatir varān
prādāt svannaṁ ca viprebhyaḥ
prajā-tīrthe sa tīrthavit
SYNONYMS
hiraṇyam—gold; gām—cows; mahīm—land; grāmān—villages; hasti—elephants; aśvān—horses; nṛpatiḥ—the King; varān—rewards; prādāt—gave in charity; su-annam—good food grains; ca—and; viprebhyaḥ—unto the brāhmaṇas; prajā-tīrthe—on the occasion of giving in charity on the birthday of a son; saḥ—he; tīrtha-vit—one who knows how, when and where charity is to be given.
TRANSLATION
Upon the birth of a son, the King, who knew how, where and when charity should be given, gave gold, land, villages, elephants, horses and good food grains to the brāhmaṇas.
PURPORT
Only the brāhmaṇas and sannyāsīs are authorized to accept charity from the householders. In all the different occasions of saṁskāras, especially during the time of birth, marriage and death, wealth is distributed to the brāhmaṇas because the brāhmaṇas give the highest quality of service in regard to the prime necessity of humankind. The charity was substantial in the shape of gold, land, villages, horses, elephants and food grains, with other materials for cooking complete foodstuff. The brāhmaṇas were not, therefore, poor in the actual sense of the term. On the contrary, because they possessed gold, land, villages, horses, elephants and sufficient grains, they had nothing to earn for themselves. They would simply devote themselves to the well-being of the entire society.
The word tīrthavit is significant because the King knew well where and when charity has to be given. Charity is never unproductive or blind. In the śāstras charity was offered to persons who deserve to accept charity by dint of spiritual enlightenment. The so-called daridra-nārāyaṇa, a misconception of the Supreme Lord by unauthorized persons, is never to be found in the śāstras as the object of charity. Nor can a wretched poor man receive much munificent charity in the way of horses, elephants, land and villages. The conclusion is that the intelligent men, or the brāhmaṇas specifically engaged in the service of the Lord, were properly maintained without anxiety for the needs of the body, and the King and other householders gladly looked after all their comforts.
It is enjoined in the śāstras that as long as a child is joined with the mother by the navel pipe, the child is considered to be of one body with the mother, but as soon as the pipe is cut and the child is separated from the mother, the purificatory process of jātakarman is performed. The administrative demigods and past forefathers of the family come to see a newly born child, and such an occasion is specifically accepted as the proper time for distributing wealth to the right persons productively for the spiritual advancement of society.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.14
Prajā-tīrthe means “at the auspicious time of a son’s birth.” Putre jāte vyatīpāte dattaṁ bhavati cākṣayam: what is given at the birth of a son or during calamity has indestructible results.
TEXT - SB 1.12.15
tam ūcur brāhmaṇās tuṣṭā
rājānaṁ praśrayānvitam
eṣa hy asmin prajā-tantau
purūṇāṁ pauravarṣabha
SYNONYMS
tam—unto him; ūcuḥ—addressed; brāhmaṇāḥ—the learned brāhmaṇas; tuṣṭāḥ—very much satisfied; rājānam—unto the King; praśraya-anvitam—very much obliging; eṣaḥ—this; hi—certainly; asmin—in the chain of; prajā-tantau—descending line; purūṇām—of the Pūrus; paurava-ṛṣabha—the chief among the Pūrus.
TRANSLATION
The learned brāhmaṇas, who were very satisfied with the charities of the King, addressed him as the chief amongst the Pūrus and informed him that his son was certainly in the line of descent from the Pūrus.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.15
Though the pure (śukle) dynasty of the Purus was destroyed (upeyuṣi), this son was given (rātaḥ). The brāhmaṇas say “without doubt” to the King who did not believe that his son had such qualities.
TEXT - SB 1.12.16
daivenāpratighātena
śukle saṁsthām upeyuṣi
rāto vo 'nugrahārthāya
viṣṇunā prabhaviṣṇunā
SYNONYMS
daivena—by supernatural power; apratighātena—by what is irresistible; śukle—unto the pure; saṁsthām—destruction; upeyuṣi—having been enforced; rātaḥ—restored; vaḥ—for you; anugraha-arthāya—for the sake of obliging; viṣṇunā—by the all-pervasive Lord; prabhaviṣṇunā—by the all-powerful.
TRANSLATION
The brāhmaṇas said: This spotless son has been restored by the all-powerful and all-pervasive Lord Viṣṇu, the Personality of Godhead, in order to oblige you. He was saved when he was doomed to be destroyed by an irresistible supernatural weapon.
PURPORT
The child Parīkṣit was saved by the all-powerful and all-pervasive Viṣṇu (Lord Kṛṣṇa) for two reasons. The first reason is that the child in the womb of his mother was spotless due to his being a pure devotee of the Lord. The second reason is that the child was the only surviving male descendant of Puru, the pious forefather of the virtuous King Yudhiṣṭhira. The Lord wants to continue the line of pious kings to rule over the earth as His representatives for the actual progress of a peaceful and prosperous life. After the Battle of Kurukṣetra, even up to the next generation of Mahārāja Yudhiṣṭhira was annihilated, and there were none who could generate another son in the great royal family. Mahārāja Parīkṣit, the son of Abhimanyu, was the only surviving heir apparent in the family, and by the irresistible supernatural brahmāstra weapon of Aśvatthāmā, he was forced to be annihilated. Lord Kṛṣṇa is described herein as Viṣṇu, and this is also significant. Lord Kṛṣṇa, the original Personality of Godhead, does the work of protection and annihilation in His capacity of Viṣṇu. Lord Viṣṇu is the plenary expansion of Lord Kṛṣṇa. The all-pervasive activities of the Lord are executed by Him in His Viṣṇu feature. Child Parīkṣit is described here as spotlessly white because he is an unalloyed devotee of the Lord. Such unalloyed devotees of the Lord appear on the earth just to execute the mission of the Lord. The Lord desires the conditioned souls hovering in the material creation to be reclaimed to go back home, back to Godhead, and thus He helps them by preparing the transcendental literatures like the Vedas, by sending missionaries of saints and sages and by deputing His representative, the spiritual master. Such transcendental literatures, missionaries and representatives of the Lord are spotlessly white because the contamination of the material qualities cannot even touch them. They are always protected by the Lord when they are threatened with annihilation. Such foolish threats are made by the gross materialists. The brahmāstra, which was thrown by Aśvatthāmā at the child Parīkṣit, was certainly supernaturally powerful, and nothing of the material world could resist its force of penetration. But the all-powerful Lord, who is present everywhere, within and without, could counteract it by His all-powerful potency just to save a bona fide servant of the Lord and descendant of another devotee, Mahārāja Yudhiṣṭhira, who was always obliged by the Lord by His causeless mercy.
TEXT - SB 1.12.17
tasmān nāmnā viṣṇu-rāta
iti loke bhaviṣyati
na sandeho mahā-bhāga
mahā-bhāgavato mahān
SYNONYMS
tasmāt—therefore; nāmnā—by the name; viṣṇu-rātaḥ—protected by Viṣṇu, the Personality of Godhead; iti—thus; loke—in all the planets; bhaviṣyati—shall become well known; na—no; sandehaḥ—doubts; mahā-bhāga—most fortunate; mahā-bhāgavataḥ—the first-class devotee of the Lord; mahān—qualified by all good qualities.
TRANSLATION
For this reason this child will be well known in the world as one who is protected by the Personality of Godhead. O most fortunate one, there is no doubt that this child will become a first-class devotee and will be qualified with all good qualities.
PURPORT
The Lord gives protection to all living beings because He is their supreme leader. The Vedic hymns confirm that the Lord is the Supreme Person amongst all personalities. The difference between the two living beings is that the one, the Personality of Godhead, provides for all other living beings, and by knowing Him one can achieve eternal peace (Kaṭha Upaniṣad). Such protection is given by His different potencies to different grades of living beings. But as far as His unalloyed devotees are concerned, He gives the protection personally. Therefore, Mahārāja Parīkṣit is protected from the very beginning of his appearance in the womb of his mother. And because he is especially given protection by the Lord, the indication must be concluded that the child would be a first-grade devotee of the Lord with all good qualities. There are three grades of devotees, namely the mahā-bhāgavata, madhyam-adhikārī and the kaniṣṭha-adhikārī. Those who go to the temples of the Lord and offer worshipful respect to the Deity without sufficient knowledge in the theological science and therefore without any respect for the devotees of the Lord are called materialistic devotees, or kaniṣṭha-adhikārī, the third-grade devotees. Secondly, the devotees who have developed a mentality of genuine service to the Lord and who thus make friendships only with similar devotees, show favor to the neophytes and avoid the atheists are called the second-grade devotees. But those who see everything in the Lord or everything of the Lord and also see in everything an eternal relation of the Lord, so that there is nothing within their purview of sight except the Lord, are called the mahā-bhāgavatas, or the first-grade devotees of the Lord. Such first-grade devotees of the Lord are perfect in all respects. A devotee who may be in any of these categories is automatically qualified by all good qualities, and thus a mahā-bhāgavata devotee like Mahārāja Parīkṣit is certainly perfect in all respects. And because Mahārāja Parīkṣit took his birth in the family of Mahārāja Yudhiṣṭhira, he is addressed herein as the mahā-bhāgavata, or the greatest of the fortunates. The family in which a mahā-bhāgavata takes his birth is fortunate because due to the birth of a first-grade devotee the members of the family, past, present and future up to one hundred generations, become liberated by the grace of the Lord, out of respect for His beloved devotee. Therefore, the highest benefit is done to one's family simply by becoming an unalloyed devotee of the Lord.
TEXT - SB 1.12.18
śrī-rājovāca
apy eṣa vaṁśyān rājarṣīn
puṇya-ślokān mahātmanaḥ
anuvartitā svid yaśasā
sādhu-vādena sattamāḥ
SYNONYMS
śrī-rājā—the all-good king (Mahārāja Yudhiṣṭhira); uvāca—said; api—whether; eṣaḥ—this; vaṁśyān—family; rāja-ṛṣīn—of saintly kings; puṇya-ślokān—pious by the very name; mahā-ātmanaḥ—all great souls; anuvartitā—follower; svit—will it be; yaśasā—by achievements; sādhu-vādena—by glorification; sat-tamāḥ—O great souls.
TRANSLATION
The good King [Yudhiṣṭhira] inquired: O great souls, will he become as saintly a king, as pious in his very name and as famous and glorified in his achievements, as others who appeared in this great royal family?
PURPORT
The forefathers of King Yudhiṣṭhira were all great saintly kings, pious and glorified by their great achievements. They were all saints on the royal throne. And therefore all the members of the state were happy, pious, well behaved, prosperous and spiritually enlightened. Under strict guidance of the great souls and spiritual injunctions, such great saintly kings were trained up, and as a result the kingdom was full of saintly persons and was a happy land of spiritual life. Mahārāja Yudhiṣṭhira was himself a replica of his ancestors, and he desired that the next king after him become exactly like his great forefathers. He was happy to learn from the learned brāhmaṇas that by astrological calculations the child would be born a first-grade devotee of the Lord, and more confidentially he wanted to know whether the child was going to follow in the footsteps of his great forefathers. That is the way of the monarchical state. The reigning king should be a pious, chivalrous devotee of the Lord and fear personified for the upstarts. He must also leave an heir apparent equally qualified to rule over the innocent citizens. In the modern setup of the democratic states, the people themselves are fallen to the qualities of the śūdras or less, and the government is run by their representative, who is ignorant of the scriptural mode of administrative education. Thus the whole atmosphere is surcharged with śūdra qualities, manifested by lust and avarice. Such administrators quarrel every day among themselves. The cabinet of ministers changes often due to party and group selfishness. Everyone wants to exploit the state resources till he dies. No one retires from political life unless forced to do so. How can such low-grade men do good to the people? The result is corruption, intrigue and hypocrisy. They should learn from the Śrīmad-Bhāgavatam how ideal the administrators must be before they can be given charge of different posts.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.18
Having heard that Parīkṣit would be a great devotee, the astonished king inquired with reverence. Api svit indicates a question. Anuvartitā means “follow the qualities of.” Will he be like them or not?
Jiva's tika ||1.12.18||
śrī-rājovāca— apy eṣa vamśyān rājarṣīn puṇya-ślokān mahātmanaḥ |
anuvartitā svid yaśasā sādhu-vādena sattamāḥ ||
TRANSLATION The King said: O great souls! Will this son follow our lineage of reputed saintly kings with fame and good praise?
Śrīdhara Svāmī explains that the question is asked in joy, not because the previous statement was incomplete. Though that is so, actually the question is again asked in order to understand the greatness of the king.
TEXT - SB 1.12.19
brāhmaṇā ūcuḥ
pārtha prajāvitā sākṣād
ikṣvākur iva mānavaḥ
brahmaṇyaḥ satya-sandhaś ca
rāmo dāśarathir yathā
SYNONYMS
brāhmaṇāḥ—the good brāhmaṇas; ūcuḥ—said; pārtha—O son of Pṛthā (Kuntī); prajā—those who are born; avitā—maintainer; sākṣāt—directly; ikṣvākuḥ iva—exactly like King Ikṣvāku; mānavaḥ—son of Manu; brahmaṇyaḥ—followers and respectful to the brāhmaṇas; satya-sandhaḥ—truthful by promise; ca—also; rāmaḥ—the Personality of Godhead Rāma; dāśarathiḥ—the son of Mahārāja Daśaratha; yathā—like Him.
TRANSLATION
The learned brāhmaṇas said: O son of Pṛthā, this child shall be exactly like King Ikṣvāku, son of Manu, in maintaining all those who are born. And as for following the brahminical principles, especially in being true to his promise, he shall be exactly like Rāma, the Personality of Godhead, the son of Mahārāja Daśaratha.
PURPORT
Prajā means the living being who has taken his birth in the material world. Actually the living being has no birth and no death, but because of his separation from the service of the Lord and due to his desire to lord it over material nature, he is offered a suitable body to satisfy his material desires. In doing so, one becomes conditioned by the laws of material nature, and the material body is changed in terms of his own work. The living entity thus transmigrates from one body to another in 8,400,000 species of life. But due to his being the part and parcel of the Lord, he not only is maintained with all necessaries of life by the Lord, but also is protected by the Lord and His representatives, the saintly kings. These saintly kings give protection to all the prajās, or living beings, to live and to fulfill their terms of imprisonment. Mahārāja Parīkṣit was actually an ideal saintly king because while touring his kingdom he happened to see that a poor cow was about to be killed by the personified Kali, whom he at once took to task as a murderer. This means that even the animals were given protection by the saintly administrators, not from any sentimental point of view, but because those who have taken their birth in the material world have the right to live. All the saintly kings, beginning from the King of the sun globe down to the King of the earth, are so inclined by the influence of the Vedic literatures. The Vedic literatures are taught in higher planets also, as there is reference in the Bhagavad-gītā (4.1) about the teachings to the sun-god (Vivasvān) by the Lord, and such lessons are transferred by disciplic succession, as it was done by the sun-god to his son Manu, and from Manu to Mahārāja Ikṣvāku. There are fourteen Manus in one day of Brahmā, and the Manu referred to herein is the seventh Manu, who is one of the prajāpatis (those who create progeny), and he is the son of the sun-god. He is known as the Vaivasvata Manu. He had ten sons, and Mahārāja Ikṣvāku is one of them. Mahārāja Ikṣvāku also learned bhakti-yoga as taught in the Bhagavad-gītā from his father, Manu, who got it from his father, the sun-god. Later on the teaching of the Bhagavad-gītā came down by disciplic succession from Mahārāja Ikṣvāku, but in course of time the chain was broken by unscrupulous persons, and therefore it again had to be taught to Arjuna on the Battlefield of Kurukṣetra. So all the Vedic literatures are current from the very beginning of creation of the material world, and thus the Vedic literatures are known as apauruṣeya (not made by man). The Vedic knowledge was spoken by the Lord and first heard by Brahmā, the first created living being within the universe.
Mahārāja Ikṣvāku: One of the sons of Vaivasvata Manu. He had one hundred sons. He prohibited meat eating. His son Śaśāda became the next king after his death.
Manu: The Manu mentioned in this verse as the father of Ikṣvāku is the seventh Manu, of the name Vaivasvata Manu, the son of sun-god Vivasvān, to whom Lord Kṛṣṇa instructed the teachings of Bhagavad-gītā prior to His teaching them to Arjuna. Mankind is the descendant of Manu. This Vaivasvata Manu had ten sons, named Ikṣvāku, Nabhaga, Dhṛṣṭa, Śaryāti, Nariṣyanta, Nābhāga, Diṣṭa, Karūṣa, Pṛṣadhra and Vasumān. The Lord's incarnation Matsya (the gigantic fish) was advented during the beginning of Vaivasvata Manu's reign. He learned the principles of Bhagavad-gītā from his father, Vivasvān, the sun-god, and he reinstructed the same to his son Mahārāja Ikṣvāku. In the beginning of the Tretā-yuga the sun-god instructed devotional service to Manu, and Manu in his turn instructed it to Ikṣvāku for the welfare of the whole human society.
Lord Rāma:The Supreme Personality of Godhead incarnated Himself as Śrī Rāma, accepting the sonhood of His pure devotee Mahārāja Daśaratha, the King of Ayodhyā. Lord Rāma descended along with His plenary portions, and all of them appeared as His younger brothers. In the month of Caitra on the ninth day of the growing moon in the Tretā-yuga, the Lord appeared, as usual, to establish the principles of religion and to annihilate the disturbing elements. When He was just a young boy, He helped the great sage Viśvāmitra by killing Subahu and striking Mārīca, the she-demon, who was disturbing the sages in their daily discharge of duties. The brāhmaṇas and kṣatriyas are meant to cooperate for the welfare of the mass of people. The brāhmaṇa sages endeavor to enlighten the people by perfect knowledge, and the kṣatriyas are meant for their protection. Lord Rāmacandra is the ideal king for maintaining and protecting the highest culture of humanity, known as brahmaṇya-dharma. The Lord is specifically the protector of the cows and the brāhmaṇas, and hence He enhances the prosperity of the world. He rewarded the administrative demigods by effective weapons to conquer the demons through the agency of Viśvāmitra. He was present in the bow sacrifice of King Janaka, and by breaking the invincible bow of Śiva, He married Sītādevī, daughter of Mahārāja Janaka.
After His marriage He accepted exile in the forest for fourteen years by the order of His father, Mahārāja Daśaratha. To help the administration of the demigods, He killed fourteen thousand demons, and by the intrigues of the demons, His wife, Sītādevī, was kidnapped by Rāvaṇa. He made friendship with Sugrīva, who was helped by the Lord to kill Vali, brother of Sugrīva. By the help of Lord Rāma, Sugrīva became the king of the Vāṇaras (a race of gorillas). The Lord built a floating bridge of stones on the Indian Ocean and reached Laṅkā, the kingdom of Rāvaṇa, who had kidnapped Sītā. Later on Rāvaṇa was killed by Him, and Rāvaṇa's brother Vibhīṣaṇa was installed on the throne of Laṅkā. Vibhīṣaṇa was one of the brothers of Rāvaṇa, a demon, but Lord Rāma made him immortal by His blessings. On the expiry of fourteen years, after settling the affairs at Laṅkā, the Lord came back to His kingdom, Ayodhyā, by flower plane. He instructed His brother Śatrughna to attack Lavṇāsura, who reigned at Mathurā, and the demon was killed. He performed ten Aśvamedha sacrifices, and later on He disappeared while taking a bath in the Śarayu River. The great epic Rāmāyaṇa is the history of Lord Rāma's activities in the world, and the authoritative Rāmāyaṇa was written by the great poet Vālmīki.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.19
You asked if he would have fame like the previous great kings. All their qualities by which they became famous exist in this boy now, and as the occasion arises, they will manifest. Therefore they were not equal to him (since he has the qualities of all of them.) This is what we have observed. With this intention they speak. Prajā avitā means protector of the people. Satya-sandhaḥ means “true to one’s promise.”
TEXT - SB 1.12.20
eṣa dātā śaraṇyaś ca
yathā hy auśīnaraḥ śibiḥ
yaśo vitanitā svānāṁ
dauṣyantir iva yajvanām
SYNONYMS
eṣaḥ—this child; dātā—donor in charity; śaraṇyaḥ—protector of the surrendered; ca—and; yathā—as; hi—certainly; auśīnaraḥ—the country named Uśīnara; śibiḥ—Śibi; yaśaḥ—fame; vitanitā—disseminator; svānām—of the kinsmen; dauṣyantiḥ iva—like Bharata, the son of Duṣyanta; yajvanām—of those who have performed many sacrifices.
TRANSLATION
This child will be a munificent donor of charity and protector of the surrendered, like the famous King Śibi of the Uśīnara country. And he will expand the name and fame of his family like Bharata, the son of Mahārāja Duṣyanta.
PURPORT
A king becomes famous by his acts of charity, performances of yajñas, protection of the surrendered, etc. A kṣatriya king is proud to give protection to the surrendered souls. This attitude of a king is called īśvara-bhava, or factual power to give protection in a righteous cause. In the Bhagavad-gītā the Lord instructs living beings to surrender unto Him, and He promises all protection. The Lord is all-powerful and true to His word, and therefore He never fails to give protection to His different devotees. The king, being the representative of the Lord, must possess this attitude of giving protection to the surrendered souls at all risk. Mahārāja Śibi, the King of Uśīnara, was an intimate friend of Mahārāja Yayāti, who was able to reach the heavenly planets along with Mahārāja Śibi. Mahārāja Śibi was aware of the heavenly planet where he was to be transferred after his death, and the description of this heavenly planet is given in the Mahābhārata (Ādi-parva 96.6-9). Mahārāja Śibi was so charitably disposed that he wanted to give over his acquired position in the heavenly kingdom to Yayāti, but he did not accept it. Yayāti went to the heavenly planet along with great ṛṣis like Aṣṭaka and others. On inquiry from the ṛṣis, Yayāti gave an account of Śibi's pious acts when all of them were on the path to heaven. He has become a member of the assembly of Yamarāja, who has become his worshipful deity. As confirmed in the Bhagavad-gītā, the worshiper of the demigods goes to the planets of the demigods (yānti deva-vratā devān [Bg. 9.25]); so Mahārāja Śibi has become an associate of the great Vaiṣṇava authority Yamarāja on that particular planet. While he was on the earth he became very famous as a protector of surrendered souls and a donor of charities. The King of heaven once took the shape of a pigeon-hunter bird (eagle), and Agni, the fire-god, took the shape of a pigeon. The pigeon, while being chased by the eagle, took shelter on the lap of Mahārāja Śibi, and the hunter eagle wanted the pigeon back from the King. The King wanted to give it some other meat to eat and requested the bird not to kill the pigeon. The hunter bird refused to accept the King's offer, but it was settled later on that the eagle would accept flesh from the body of the King of the pigeon's equivalent weight. The King began to cut flesh from his body to weigh in the balance equivalent to the weight of the pigeon, but the mystic pigeon always remained heavier. The King then put himself on the balance to equate with the pigeon, and the demigods were pleased with him. The King of heaven and the fire-god disclosed their identity, and the King was blessed by them. Devarṣi Nārada also glorified Mahārāja Śibi for his great achievements, specifically in charity and protection. Mahārāja Śibi sacrificed his own son for the satisfaction of human beings in his kingdom. And thus child Parīkṣit was to become a second Śibi in charity and protection.
Dauṣyanti Bharata: There are many Bharatas in history, of which Bharata the brother of Lord Rāma, Bharata the son of King Ṛṣabha, and Bharata the son of Mahārāja Duṣyanta are very famous. And all these Bharatas are historically known to the universe. This earth planet is known as Bhārata, or Bhārata-varṣa, due to King Bharata the son of Ṛṣabha, but according to some this land is known as Bhārata due to the reign of the son of Duṣyanta. So far as we are convinced, this land's name Bhārata-varṣa was established from the reign of Bharata the son of King Ṛṣabha. Before him the land was known as Ilāvati-varṣa, but just after the coronation of Bharata, the son of Ṛṣabha, this land became famous as Bhārata-varṣa.
But despite all this, Bharata, the son of Mahārāja Duṣyanta was not less important. He is the son of the famous beauty Śakuntalā. Mahārāja Duṣyanta fell in love with Śakuntalā in the forest, and Bharata was conceived. After that, Mahārāja forgot his wife Śakuntalā by the curse of Kaṇva Muni, and the child Bharata was brought up in the forest by his mother. Even in his childhood he was so powerful that he challenged the lions and elephants in the forest and would fight with them as little children play with cats and dogs. Because of the boy's becoming so strong, more than the so-called modern Tarzan, the ṛṣis in the forest called him Sarvadaman, or one who is able to control everyone. A full description of Mahārāja Bharata is given in the Mahābhārata, Ādi-parva. The Pāṇḍavas, or the Kurus, are sometimes addressed as Bhārata due to being born in the dynasty of the famous Mahārāja Bharata, the son of King Duṣyanta.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.20
Śibi was the ruler of the province of Uśīnara. He protected a pigeon who had surrendered to him by offering his own flesh to a hawk. Bharata was the son of Duṣyanta (or Duṣmanta).
TEXT - SB 1.12.21
dhanvinām agraṇīr eṣa
tulyaś cārjunayor dvayoḥ
hutāśa iva durdharṣaḥ
samudra iva dustaraḥ
SYNONYMS
dhanvinām—of the great bowmen; agraṇīḥ—the foreman; eṣaḥ—this child; tulyaḥ—equally good; ca—and; arjunayoḥ—of the Arjunas; dvayoḥ—of the two; hutāśaḥ—fire; iva—like; durdharṣaḥ—irresistible; samudraḥ—ocean; iva—like; dustaraḥ—unsurpassable.
TRANSLATION
Amongst great bowmen, this child will be as good as Arjuna. He will be as irresistible as fire and as unsurpassable as the ocean.
PURPORT
In history there are two Arjunas. One is Kārttavīrya Arjuna, the King of Haihaya, and the other is the grandfather of the child. Both the Arjunas are famous for their bowmanship, and the child Parīkṣit is foretold to be equal to both of them, particularly in fighting. A short description of the Pāṇḍava Arjuna is given below:
Pāṇḍava Arjuna: The great hero of the Bhagavad-gītā. He is the kṣatriya son of Mahārāja Pāṇḍu. Queen Kuntīdevī could call for any one of the demigods, and thus she called Indra, and Arjuna was born by him. Arjuna is therefore a plenary part of the heavenly King Indra. He was born in the month of Phalguna (February-March), and therefore he is also called Phalguni. When he appeared as the son of Kuntī, his future greatness was proclaimed by air messages, and all the important personalities from different parts of the universe, such as the demigods, the Gandharvas, the Ādityas (from the sun globe), the Rudras, the Vasus, the Nāgas, the different ṛṣis (sages) of importance, and the Apsarās (the society girls of heaven), all attended the ceremony. The Apsarās pleased everyone by their heavenly dances and songs. Vasudeva, the father of Lord Kṛṣṇa and the maternal uncle of Arjuna, sent his priest representative Kaśyapa to purify Arjuna by all the prescribed saṁskāras, or reformatory processes. His saṁskāra of being given a name was performed in the presence of the ṛṣis, residents of Śatasṛṅga. He married four wives, Draupadī, Subhadrā, Citrāṅgadā and Ulūpī, from whom he got four sons of the names Śrutakīrti, Abhimanyu, Babhruvāhana and Irāvān respectively.
During his student life he was entrusted to study under the great professor Droṇācārya, along with other Pāṇḍavas and the Kurus. But he excelled everyone by his studious intensity, and Droṇācārya was especially attracted by his disciplinary affection. Droṇācārya accepted him as a first-grade scholar and loved heartily to bestow upon him all the blessings of military science. He was so ardent a student that he used to practice bowmanship even at night, and for all these reasons Professor Droṇācārya was determined to make him the topmost bowman of the world. He passed very brilliantly the examination in piercing the target, and Droṇācārya was very pleased. Royal families at Maṇipur and Tripura are descendants of Arjuna's son Babhruvāhana. Arjuna saved Droṇācārya from the attack of a crocodile, and the Ācārya, being pleased with him, rewarded him with a weapon of the name brahmaśira. Mahārāja Drupada was inimical toward Droṇācārya, and thus when he attacked the Ācārya, Arjuna got him arrested and brought him before Droṇācārya. He besieged a city of the name Ahichhatra, belonging to Mahārāja Drupada, and after taking it over he gave it to Droṇācārya. The confidential treatment of the weapon brahmaśira was explained to Arjuna, and Droṇācārya was promised by Arjuna that he would use the weapon if necessary when he (Droṇācārya) personally became an enemy of Arjuna. By this, the Ācārya forecasted the future battle of Kurukṣetra, in which Droṇācārya was on the opposite side. Mahārāja Drupada, although defeated by Arjuna on behalf of his professor Droṇācārya, decided to hand over his daughter Draupadī to his young combatant, but he was disappointed when he heard the false news of Arjuna's death in the fire of a shellac house intrigued by Duryodhana. He therefore arranged for Draupadī's personal selection of a groom who could pierce the eye of a fish hanging on the ceiling. This trick was especially made because only Arjuna could do it, and he was successful in his desire to hand over his equally worthy daughter to Arjuna. Arjuna's brothers were at that time living incognito under agreement with Duryodhana, and Arjuna and his brothers attended the meeting of Draupadī's selection in the dress of brāhmaṇas. When all the kṣatriya kings assembled saw that a poor brāhmaṇa had been garlanded by Draupadī for her lord, Śrī Kṛṣṇa disclosed his identity to Balarāma.
He met Ulūpī at Haridvāra (Hardwar), and he was attracted by a girl belonging to Nāgaloka, and thus Iravān was born. Similarly, he met Citrāṅgadā, a daughter of the King of Maṇipura, and thus Babhruvāhana was born. Lord Śrī Kṛṣṇa made a plan to help Arjuna to kidnap Subhadrā, sister of Śrī Kṛṣṇa, because Baladeva was inclined to hand her over to Duryodhana. Yudhiṣṭhira also agreed with Śrī Kṛṣṇa, and thus Subhadrā was taken by force by Arjuna and then married to him. Subhadrā's son is Abhimanyu, the father of Parīkṣit Mahārāja, the posthumous child. Arjuna satisfied the fire-god by setting fire to the Khāṇḍava Forest, and thus the fire-god gave him one weapon. Indra was angry when the fire was set in the Khāṇḍava Forest, and thus Indra, assisted by all other demigods, began fighting with Arjuna for his great challenge. They were defeated by Arjuna, and Indradeva returned to his heavenly kingdom. Arjuna also promised all protection to one Mayāsura, and the latter presented him one valuable conchshell celebrated as the Devadatta. Similarly, he received many other valuable weapons from Indradeva when he was satisfied to see his chivalry.
When Mahārāja Yudhiṣṭhira was disappointed in defeating the King of Magadha, Jarāsandha, it was Arjuna only who gave King Yudhiṣṭhira all kinds of assurances, and thus Arjuna, Bhīma and Lord Kṛṣṇa started for Magadha to kill Jarāsandha. When he went out to bring all other kings of the world under the subjection of the Pāṇḍavas, as was usual after the coronation of every emperor, he conquered the country named Kelinda and brought in subjugation King Bhagdutt. Then he traveled through countries like Antagiri, Ulukpur and Modapur and brought under subjugation all the rulers.
Sometimes he underwent severe types of penances, and later on he was rewarded by Indradeva. Lord Śiva also wanted to try the strength of Arjuna, and in the form of an aborigine, Lord Śiva met him. There was a great fight between the two, and at last Lord Śiva was satisfied with him and disclosed his identity. Arjuna prayed to the lord in all humbleness, and the lord, being pleased with him, presented him the paśupata weapon. He acquired many other important weapons from different demigods. He received daṇḍāstra from Yamarāja, paśāstra from Varuṇa, and antardhana-astra from Kuvera, the treasurer of the heavenly kingdom. Indra wanted him to come to the heavenly kingdom, the Indraloka planet beyond the moon planet. In that planet he was cordially received by the local residents, and he was awarded reception in the heavenly parliament of Indradeva. Then he met Indradeva, who not only presented him with his vajra weapon, but also taught him the military and musical science as used in the heavenly planet. In one sense, Indra is the real father of Arjuna, and therefore indirectly he wanted to entertain Arjuna with the famous society girl of heaven, Urvaśī, the celebrated beauty. The society girls of heaven are lusty, and Urvaśī was very eager to contact Arjuna, the strongest human being. She met him in his room and expressed her desires but Arjuna sustained his unimpeachable character by closing his eyes before Urvaśī, addressing her as mother of the Kuru dynasty and placing her in the category of his mothers Kuntī, Mādrī and Śacīdevī, wife of Indradeva. Disappointed, Urvaśī cursed Arjuna and left. In the heavenly planet he also met the great celebrated ascetic Lomasa and prayed to him for the protection of Mahārāja Yudhiṣṭhira.
When his inimical cousin Duryodhana was under the clutches of the Gandharvas, he wanted to save him and requested the Gandharvas to release Duryodhana, but the Gandharvas refused, and thus he fought with them and got Duryodhana released. When all the Pāṇḍavas lived incognito, he presented himself in the court of King Virāṭa as a eunuch and was employed as the musical teacher of Uttarā, his future daughter-in-law, and was known in the Virāṭa court as the Bṛhannala. As Bṛhannala, he fought on behalf of Uttara, the son of King Virāṭa, and thus defeated the Kurus in the fight incognito. His secret weapons were safely kept in the custody of a somi tree, and he ordered Uttara to get them back. His identity and his brothers' identity were later on disclosed to Uttara. Droṇācārya was informed of Arjuna's presence in the fight of the Kurus and the Virāṭas. Later, on the Battlefield of Kurukṣetra, Arjuna killed many great generals like Karṇa and others. After the Battle of Kurukṣetra, he punished Aśvatthāmā, who had killed all the five sons of Draupadī. Then all the brothers went to Bhīṣmadeva.
It is due to Arjuna only that the great philosophical discourses of the Bhagavad-gītā were again spoken by the Lord on the Battlefield of Kurukṣetra. His wonderful acts on the Battlefield of Kurukṣetra are vividly described in the Mahābhārata. Arjuna was defeated, however, by his son Babhruvāhana at Maṇipura and fell unconscious when Ulūpī saved him. After the disappearance of Lord Kṛṣṇa, the message was brought by Arjuna to Mahārāja Yudhiṣṭhira. Again, Arjuna visited Dvārakā, and all the widow wives of Lord Kṛṣṇa lamented before him. He took them all in the presence of Vasudeva and pacified all of them. Later on, when Vasudeva passed away, he performed his funeral ceremony in the absence of Kṛṣṇa. While Arjuna was taking all the wives of Kṛṣṇa to Indraprastha, he was attacked on the way, and he could not protect the ladies in his custody. At last, advised by Vyāsadeva, all the brothers headed for Mahāprasthan. On the way, at the request of his brother, he gave up all important weapons as useless, and he dropped them all in the water.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.21
The two Arjunas are the son of Pṛthā and Kārtavīrya-arjuna.
TEXT - SB 1.12.22
mṛgendra iva vikrānto
niṣevyo himavān iva
titikṣur vasudhevāsau
sahiṣṇuḥ pitarāv iva
SYNONYMS
mṛgendraḥ—the lion; iva—like; vikrāntaḥ—powerful; niṣevyaḥ—worthy of taking shelter; himavān—the Himalaya Mountains; iva—like; titikṣuḥ—forbearance; vasudhā iva—like the earth; asau—the child; sahiṣṇuḥ—tolerant; pitarau—parents; iva—like.
TRANSLATION
This child will be as strong as a lion, and as worthy a shelter as the Himalaya Mountains. He will be forbearing like the earth, and as tolerant as his parents.
PURPORT
One is compared to the lion when one is very strong in chasing an enemy. One should be a lamb at home and a lion in the chase. The lion never fails in the chase of an animal; similarly, the head of the state should never fail in chasing an enemy. The Himalaya Mountains are famous for all richness. There are innumerable caves to live in, numberless trees of good fruits to eat, good springs to drink water from and profuse drugs and minerals to cure diseases. Any man who is not materially prosperous can take shelter of these great mountains, and he will be provided with everything required. Both the materialist and the spiritualist can take advantage of the great shelter of the Himalayas. On the surface of the earth there are so many disturbances caused by the inhabitants. In the modern age the people have begun to detonate atomic weapons on the surface of the earth, and still the earth is forbearing to the inhabitants, like a mother who excuses a little child. Parents are always tolerant to children for all sorts of mischievous acts. An ideal king may be possessed of all these good qualities, and the child Parīkṣit is foretold to have all these qualities in perfection.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.22
The earth, though all-enduring, does not experience the pain of others’ sharp words. But he, even though sometimes experiencing that pain, will still not react. The example for that is the patience or tolerance of the parents.
TEXT - SB 1.12.23
pitāmaha-samaḥ sāmye
prasāde giriśopamaḥ
āśrayaḥ sarva-bhūtānāṁ
yathā devo ramāśrayaḥ
SYNONYMS
pitāmaha—the grandfather, or Brahmā; samaḥ—equally good; sāmye—in the matter; prasāde—in charity or in munificence; giriśa—Lord Śiva; upamaḥ—comparison of equilibrium; āśrayaḥ—resort; sarva—all; bhūtānām—of the living beings; yathā—as; devaḥ—the Supreme Lord; ramā-āśrayaḥ—the Personality of Godhead.
TRANSLATION
This child will be like his grandfather Yudhiṣṭhira or Brahmā in equanimity of mind. He will be munificent like the lord of the Kailāsa Hill, Śiva. And he will be the resort of everyone, like the Supreme Personality of Godhead Nārāyaṇa, who is even the shelter of the goddess of fortune.
PURPORT
Mental equanimity refers both to Mahārāja Yudhiṣṭhira and to Brahmā, the grandfather of all living beings. According to Śrīdhara Svāmī, the grandfather referred to is Brahmā, but according to Viśvanātha Cakravartī, the grandfather is Mahārāja Yudhiṣṭhira himself. But in both cases the comparison is equally good because both of them are recognized representatives of the Supreme Lord, and thus both of them have to maintain mental equanimity, being engaged in welfare work for the living being. Any responsible executive agent at the top of administration has to tolerate different types of onslaughts from the very persons for whom he works. Brahmājī was criticized even by the gopīs, the highest perfectional devotees of the Lord. The gopīs were dissatisfied with the work of Brahmājī because Lord Brahmā, as creator of this particular universe, created eyelids which obstructed their seeing Lord Kṛṣṇa. They could not tolerate a moment's blinking of the eyes, for it kept them from seeing their beloved Lord Kṛṣṇa. So what to speak of others, who are naturally very critical of every action of a responsible man? Similarly, Mahārāja Yudhiṣṭhira had to cross over many difficult situations created by his enemies, and he proved to be the most perfect maintainer of mental equanimity in all critical circumstances. Therefore the example of both grandfathers for maintaining equanimity of mind is quite fitting.
Lord Śiva is a celebrated demigod who awards gifts to beggars. His name is therefore Āśutoṣa, or one who is pleased very easily. He is also called the Bhūtanātha, or the lord of the common folk, who are mainly attached to him because of his munificent gifts, even without consideration of the aftereffects. Rāvaṇa was very attached to Lord Śiva, and by easily pleasing him, Rāvaṇa became so powerful that he wanted to challenge the authority of Lord Rāma. Of course, Rāvaṇa was never helped by Lord Śiva when he fought with Rāma, the Supreme Personality of Godhead and the Lord of Lord Śiva. To Vṛkāsura, Lord Śiva awarded a benediction which was not only awkward, but also disturbing. Vṛkāsura became empowered, by the grace of Lord Śiva, to vanish anyone's head simply by touching it. Although this was awarded by Lord Śiva, the cunning fellow wanted to make an experiment of the power by touching the head of Lord Śiva. Thus the lord had to take shelter of Viṣṇu to save himself from trouble, and the Lord Viṣṇu, by His illusory potency, asked Vṛkāsura to make an experiment with his own head. The fellow did it and was finished himself, and so the world was saved from all sorts of trouble by such a cunning beggar of the demigods. The excellent point is that Lord Śiva never denies anyone any sort of gift. He is therefore the most generous, although sometimes some kind of a mistake is made.
Ramāmeans the goddess of fortune. And her shelter is Lord Viṣṇu. Lord Viṣṇu is the maintainer of all living beings. There are innumerable living beings, not only on the surface of this planet but also in all other hundreds of thousands of planets. All of them are provided with all necessities of life for the progressive march towards the end of self-realization, but on the path of sense gratification they are put into difficulty by the agency of māyā, the illusory energy, and so travel the path of a false plan of economic development. Such economic development is never successful because it is illusory. These men are always after the mercy of the illusory goddess of fortune, but they do not know that the goddess of fortune can live only under the protection of Viṣṇu. Without Viṣṇu, the goddess of fortune is an illusion. We should therefore seek the protection of Viṣṇu instead of directly seeking the protection of the goddess of fortune. Only Viṣṇu and the devotees of Viṣṇu can give protection to all, and because Mahārāja Parīkṣit was himself protected by Viṣṇu, it was quite possible for him to give complete protection to all who wanted to live under his rule.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.23
Pitāmaha is Yudhiṣṭhira. Sāmye means that he has hatred for no one. Ramāśrayaḥ (shelter of Lakṣmī) means Nārāyaṇa.
TEXT - SB 1.12.24
sarva-sad-guṇa-māhātmye
eṣa kṛṣṇam anuvrataḥ
rantideva ivodāro
yayātir iva dhārmikaḥ
SYNONYMS
sarva-sat-guṇa-māhātmye—glorified by all godly attributes; eṣaḥ—this child; kṛṣṇam—like Lord Kṛṣṇa; anuvrataḥ—a follower in His footsteps; rantidevaḥ—Rantideva; iva—like; udāraḥ—in the matter of magnanimity; yayātiḥ—Yayāti; iva—like; dhārmikaḥ—concerning religion.
TRANSLATION
This child will be almost as good as Lord Śrī Kṛṣṇa by following in His footsteps. In magnanimity he will become as great as King Rantideva. And in religion he will be like Mahārāja Yayāti.
PURPORT
The last instruction of Lord Śrī Kṛṣṇa in the Bhagavad-gītā is that one should give up everything and should follow in the footsteps of the Lord alone. Less intelligent persons do not agree to this great instruction of the Lord, as ill luck would have it, but one who is actually intelligent catches up this sublime instruction and is immensely benefited. Foolish people do not know that association is the cause of acquiring qualities. Association with fire makes an object hot, even in the material sense. Therefore, association with the Supreme Personality of Godhead makes one qualified like the Lord. As we have discussed previously, one can achieve seventy-eight percent of the godly qualities by the Lord's intimate association. To follow the instructions of the Lord is to associate with the Lord. The Lord is not a material object whose presence one has to feel for such association. The Lord is present everywhere and at all times. It is quite possible to have His association simply by following His instruction because the Lord and His instruction and the Lord and His name, fame, attributes and paraphernalia are all identical with Him, being absolute knowledge. Mahārāja Parīkṣit associated with the Lord even from the womb of his mother up to the last day of his valuable life, and thus he acquired all the essential good qualities of the Lord in all perfection.
Rantideva:An ancient king prior to the Mahābhārata period, referred to by Nārada Muni while instructing Sañjaya, as mentioned in Mahābhārata (Droṇa-parva 67). He was a great king, liberal for hospitality and distribution of foodstuff. Even Lord Śrī Kṛṣṇa praised his acts of charity and hospitality. He was blessed by the great Vasiṣṭha Muni for supplying him cold water, and thus he achieved the heavenly planet. He used to supply fruits, roots and leaves to the ṛṣis, and thus he was blessed by them with fulfillment of his desires. Although a kṣatriya by birth, he never ate flesh in his life. He was especially hospitable to Vasiṣṭha Muni, and by his blessings only he attained the higher planetary residence. He is one of those pious kings whose names are remembered in the morning and evening.
Yayāti:The great emperor of the world and the original forefather of all great nations of the world who belong to the Āryan and Indo-European stock. He is the son of Mahārāja Nabuṣa, and he became the emperor of the world due to his elder brother's becoming a great and liberated saintly mystic. He ruled over the world for several thousands of years and performed many sacrifices and pious activities recorded in history, although his early youth was very lustful and full of romantic stories. He fell in love with Devayānī, the most beloved daughter of Śukrācārya. Devayānī wished to marry him, but at first he refused to accept her because of her being a daughter of a brāhmaṇa. According to śāstras, a brāhmaṇa could marry the daughter of a kṣatriya but a kṣatriya could not marry the daughter of a brāhmaṇa. They were very much cautious about varṇa-saṅkara population in the world. Śukrācārya amended this law of forbidden marriage and induced Emperor Yayāti to accept Devayānī. Devayānī had a girl friend named Śarmiṣṭhā, who also fell in love with the emperor and thus went with her friend Devayānī. Śukrācārya forbade Emperor Yayāti to call Śarmiṣṭhā into his bedroom, but Yayāti could not strictly follow his instruction. He secretly married Śarmiṣṭhā also and begot sons by her. When this was known by Devayānī, she went to her father and lodged a complaint. Yayāti was much attached to Devayānī, and when he went to his father-in-law's place to call her, Śukrācārya was angry with him and cursed him to become impotent. Yayāti begged his father-in-law to withdraw his curse, but the sage asked Yayāti to ask youthfulness from his sons and let them become old as the condition of his becoming potent. He had five sons, two from Devayānī and three from Śarmiṣṭhā. From his five sons, namely (1) Yadu, (2) Turvasu, (3) Druhyu, (4) Anu and (5) Pūru, five famous dynasties, namely (1) the Yadu dynasty, (2) the Yavana (Turk) dynasty, (3) the Bhoja dynasty, (4) the Mleccha dynasty (Greek) and (5) the Paurava dynasty, all emanated to spread all over the world. He reached the heavenly planets by dint of his pious acts, but he fell down from there because of his self-advertisement and criticizing other great souls. After his fall, his daughter and grandson bestowed upon him their accumulated virtues, and by the help of his grandson and friend Śibi, he was again promoted to the heavenly kingdom, becoming one of the assembly members of Yamarāja, with whom he is staying as a devotee. He performed more than one thousand different sacrifices, gave in charity very liberally and was a very influential king. His majestic power was felt all over the world. His youngest son agreed to award him his youthfulness when he was troubled with lustful desires, even for one thousand years. Finally he became detached from worldly life and returned the youthfulness again to his son Pūru. He wanted to hand over the kingdom to Pūru, but his noblemen and the subjects did not agree. But when he explained to his subjects the greatness of Pūru, they agreed to accept Pūru as the King, and thus Emperor Yayāti retired from family life and left home for the forest.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.24
In this verse they make one object of comparison with all the qualities. He is equal to Kṛṣṇa in being glorious with all good qualities
Jiva's tika ||1.12.24||
sarva-sad-guṇa-māhātmye eṣa kṛṣṇam anuvrataḥ |
rantideva ivodāro yayātir iva dhārmikaḥ ||
TRANSLATION He is famous for all good qualities like Kṛṣṇa, generous like Rantideva, and a follower of dharma like Yayāti.
In order to astonish ordinary people, we will say something more. Or there is no order intended in the listing the glories spoken by many people, freed from one person organizing his thoughts. He is generous like Rantideva. He gives and is thus merciful.
TEXT - SB 1.12.25
dhṛtyā bali-samaḥ kṛṣṇe
prahrāda iva sad-grahaḥ
āhartaiṣo 'śvamedhānāṁ
vṛddhānāṁ paryupāsakaḥ
SYNONYMS
dhṛtyā—by patience; bali-samaḥ—like Bali Mahārāja; kṛṣṇe—unto Lord Śrī Kṛṣṇa; prahrāda—Prahlāda Mahārāja; iva—like; sat-grahaḥ—devotee of; āhartā—performer; eṣaḥ—this child; aśvamedhānām—of Aśvamedha sacrifices; vṛddhānām—of the old and experienced men; paryupāsakaḥ—follower.
TRANSLATION
This child will be like Bali Mahārāja in patience, a staunch devotee of Lord Kṛṣṇa like Prahlāda Mahārāja, a performer of many Aśvamedha [horse] sacrifices and a follower of the old and experienced men.
PURPORT
Bali Mahārāja: One of the twelve authorities in the devotional service of the Lord. Bali Mahārāja is a great authority in devotional service because he sacrificed everything to please the Lord and relinquished the connection of his so-called spiritual master who obstructed him on the path of risking everything for the service of the Lord. The highest perfection of religious life is to attain to the stage of unqualified devotional service of the Lord without any cause or without being obstructed by any kind of worldly obligation. Bali Mahārāja was determined to give up everything for the satisfaction of the Lord, and he did not care for any obstruction whatsoever. He is the grandson of Prahlāda Mahārāja, another authority in the devotional service of the Lord. Bali Mahārāja and the history of his dealings with Viṣṇu Vāmanadeva are described in the Eighth Canto of Śrīmad-Bhāgavatam (Chapter 11-24).
Prahlāda Mahārāja: A perfect devotee of Lord Kṛṣṇa (Viṣṇu). His father, Hiraṇyakaśipu, chastised him severely when he was only five years old for his becoming an unalloyed devotee of the Lord. He was the first son of Hiraṇyakaśipu, and his mother's name was Kayādhu. Prahlāda Mahārāja was an authority in the devotional service of the Lord because he had his father killed by Lord Nṛsiṁhadeva, setting the example that even a father should be removed from the path of devotional service if such a father happens to be an obstacle. He had four sons, and the eldest son, Virocana, is the father of Bali Mahārāja, mentioned above. The history of Prahlāda Mahārāja's activities is described in the Seventh Canto of Śrīmad-Bhāgavatam.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.25
Sad-grahaḥ means “he accepts most excellent.” Having spoken of Parīkṣit’s qualities, they then describe his activities.
TEXT - SB 1.12.26
rājarṣīṇāṁ janayitā
śāstā cotpatha-gāminām
nigrahītā kaler eṣa
bhuvo dharmasya kāraṇāt
SYNONYMS
rāja-ṛṣīṇām—of kings as good as sages; janayitā—producer; śāstā—chastiser; ca—and; utpatha-gāminām—of the upstarts; nigrahītā—molester; kaleḥ—of the quarrelsome; eṣaḥ—this; bhuvaḥ—of the world; dharmasya—of religion; kāraṇāt—on account of.
TRANSLATION
This child will be the father of kings who will be like sages. For world peace and for the sake of religion, he will be the chastiser of the upstarts and the quarrelsome.
PURPORT
The wisest man in the world is a devotee of the Lord. The sages are called wise men, and there are different types of wise men for different branches of knowledge. Unless, therefore, the king or the head of the state is the wisest man, he cannot control all types of wise men in the state. In the line of royal succession in the family of Mahārāja Yudhiṣṭhira, all the kings, without exception, were the wisest men of their times, and so also it is foretold about Mahārāja Parīkṣit and his son Mahārāja Janamejaya, who was yet to be born. Such wise kings can become chastisers of upstarts and uprooters of Kali, or quarrelsome elements. As will be clear in the chapters ahead, Mahārāja Parīkṣit wanted to kill the personified Kali, who was attempting to kill a cow, the emblem of peace and religion. The symptoms of Kali are (1) wine, (2) women, (3) gambling and (4) slaughterhouses. Wise rulers of all states should take lessons from Mahārāja Parīkṣit in how to maintain peace and morality by subduing the upstarts and quarrelsome people who indulge in wine, illicit connection with women, gambling and meat-eating supplied by regularly maintained slaughterhouses. In this age of Kali, regular license is issued for maintaining all of these different departments of quarrel. So how can they expect peace and morality in the state? The state fathers, therefore, must follow the principles of becoming wiser by devotion to the Lord, by chastising the breaker of discipline and by uprooting the symptoms of quarrel, as mentioned above. If we want blazing fire, we must use dry fuel. Blazing fire and moist fuel go ill together. Peace and morality can prosper only by the principles of Mahārāja Parīkṣit and his followers.
TEXT - SB 1.12.27
takṣakād ātmano mṛtyuṁ
dvija-putropasarjitāt
prapatsyata upaśrutya
mukta-saṅgaḥ padaṁ hareḥ
SYNONYMS
takṣakāt—by the snake-bird; ātmanaḥ—of his personal self; mṛtyum—death; dvija-putra—the son of a brāhmaṇa; upasarjitāt—being sent by; prapatsyate—having taken shelter of; upaśrutya—after hearing; mukta-saṅgaḥ—freed from all attachment; padam—position; hareḥ—of the Lord.
TRANSLATION
After hearing about his death, which will be caused by the bite of a snake-bird sent by a son of a brāhmaṇa, he will get himself freed from all material attachment and surrender unto the Personality of Godhead, taking shelter of Him.
PURPORT
Material attachment and taking shelter of the lotus feet of the Lord go ill together. Material attachment means ignorance of transcendental happiness under the shelter of the Lord. Devotional service to the Lord, while existing in the material world, is a way to practice one's transcendental relation with the Lord, and when it is matured, one gets completely free from all material attachment and becomes competent to go back home, back to Godhead. Mahārāja Parīkṣit, being especially attached to the Lord from the beginning of his body in the womb of his mother, was continuously under the shelter of the Lord, and the so-called warning of his death within seven days from the date of the curse by the brāhmaṇa's son was a boon to him to enable him to prepare himself to go back home, back to Godhead. Since he was always protected by the Lord, he could have avoided the effect of such a curse by the grace of the Lord, but he did not take such undue advantage for nothing. Rather, he made the best use of a bad bargain. For seven days continuously he heard Śrīmad-Bhāgavatam from the right source, and thus he got shelter at the lotus feet of the Lord by that opportunity.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.27
Upasarjitāt means “being dispatched.”
Jiva's tika ||1.12.27||
takṣakād ātmano mṛtyum dvija-putropasarjitāt |
prapatsyata upaśrutya mukta-sangaḥ padam hareḥ ||
TRANSLATION Hearing that he will be killed by Takṣaka who was dispatched by a brāhmaṇa’s son, detached from all things, he will worship the feet of the Lord.
He will worship Kṛṣṇa’s lotus feet which give freedom from fear.
sa vai mahā-bhāgavataḥ parīkṣid yenāpavargākhyam adabhra-buddhiḥ |
jnānena vaiyāsaki-śabditena bheje khagendra-dhvaja-pāda-mūlam ||
Parīkṣit, the great devotee, with pure intelligence, attained liberation, in the form of the feet of the Lord having a flag marked with Garuda, through knowledge spoken by Śukadeva. (SB 1.18.16)
TEXT - SB 1.12.28
jijñāsitātma-yāthārthyo
muner vyāsa-sutād asau
hitvedaṁ nṛpa gaṅgāyāṁ
yāsyaty addhākutobhayam
SYNONYMS
jijñāsita—having inquired of; ātma-yāthārthyaḥ—right knowledge of one's own self; muneḥ—from the learned philosopher; vyāsa-sutāt—the son of Vyāsa; asau—he; hitvā—quitting; idam—this material attachment; nṛpa—O King; gaṅgāyām—on the bank of the Ganges; yāsyati—will go; addhā—directly; akutaḥ-bhayam—the life of fearlessness.
TRANSLATION
After inquiring about proper self-knowledge from the son of Vyāsadeva, who will be a great philosopher, he will renounce all material attachment and achieve a life of fearlessness.
PURPORT
Material knowledge means ignorance of the knowledge of one's own self. Philosophy means to seek after the right knowledge of one's own self, or the knowledge of self-realization. Without self-realization, philosophy is dry speculation or a waste of time and energy. Śrīmad-Bhāgavatam gives the right knowledge of one's own self, and by hearing Śrīmad-Bhāgavatam one can get free from material attachment and enter into the kingdom of fearlessness. This material world is fearfulness. Its prisoners are always fearful as within a prison house. In the prison house no one can violate the jail rules and regulations, and violating the rules means another term for extension of prison life. Similarly, we in this material existence are always fearful. This fearfulness is called anxiety. Everyone in the material life, in all species and varieties of life, is full of anxieties, either by breaking or without breaking the laws of nature. Liberation, or mukti, means getting relief from these constant anxieties. This is possible only when the anxiety is changed to the devotional service of the Lord. Śrīmad-Bhāgavatam gives us the chance to change the quality of anxiety from matter to spirit. This is done in the association of a learned philosopher like the self-realized Śukadeva Gosvāmī, the great son of Śrī Vyāsadeva. Mahārāja Parīkṣit, after receiving warning of his death, took advantage of this opportunity by association with Śukadeva Gosvāmī and achieved the desired result.
There is a sort of imitation of this reciting and hearing of Śrīmad-Bhāgavatam by professional men, and their foolish audience thinks that they will get free from the clutches of material attachment and attain the life of fearlessness. Such imitative hearing of Śrīmad-Bhāgavatam is a caricature only, and one should not be misled by such a performance of bhāgavatam saptāha undertaken by ridiculous greedy fellows to maintain an establishment of material enjoyment.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.28
Jijñāsitātma-yāthārthyaḥ means “he who had discerned the truth about the Lord.” Idam refers to the body.
Jiva's tika ||1.12.28||
jijnāsitātma-yāthārthyo muner vyāsa-sutād asau |
hitvedam nṛpa gangāyām yāsyaty addhākutobhayam ||
TRANSLATION O King! Having discerned the truth about the Lord from the son of Vyāsa, giving up his body on the bank of the Gangā, he will certainly attain the Lord.
Those feet give freedom from fear:
martyo mṛtyu-vyāla-bhītaḥ palāyan lokān sarvān nirbhayam nādhyagacchat tvat pādābjam prāpya yadṛcchayādya susthaḥ śete mṛtyur asmād apaiti
No one in this material world, fearful of the snake of time, has become free from fear, even by fleeing to various planets. But now that you have appeared, death is fleeing in fear of you, and the living entities, having obtained shelter at your lotus feet by your mercy, are fearless and tranquil. (SB 10.3.27)
He had inquired about Kṛṣṇa (ātmā).
TEXT - SB 1.12.29
iti rājña upādiśya
viprā jātaka-kovidāḥ
labdhāpacitayaḥ sarve
pratijagmuḥ svakān gṛhān
SYNONYMS
iti—thus; rājñe—unto the King; upādiśya—having advised; viprāḥ—persons well versed in the Vedas; jātaka-kovidāḥ—persons expert in astrology and in the performance of birth ceremonies; labdha-apacitayaḥ—those who had received sumptuously as remuneration; sarve—all of them; pratijagmuḥ—went back; svakān—their own; gṛhān—houses.
TRANSLATION
Thus those who were expert in astrological knowledge and in performance of the birth ceremony instructed King Yudhiṣṭhira about the future history of his child. Then, being sumptuously remunerated, they all returned to their respective homes.
PURPORT
The Vedas are the storehouse of knowledge, both material and spiritual. But such knowledge aims at perfection of self-realization. In other words, the Vedas are the guides for the civilized man in every respect. Since human life is the opportunity to get free from all material miseries, it is properly guided by the knowledge of the Vedas, in the matters of both material needs and spiritual salvation. The specific intelligent class of men who were devoted particularly to the knowledge of the Vedas were called the vipras, or the graduates of the Vedic knowledge. There are different branches of knowledge in the Vedas, of which astrology and pathology are two important branches necessary for the common man. So the intelligent men, generally known as the brāhmaṇas, took up all the different branches of Vedic knowledge to guide society. Even the department of military education (Dhanur-veda) was also taken up by such intelligent men, and the vipras were also teachers of this section of knowledge, as were Droṇācārya, Kṛpācārya, etc.
The word vipra mentioned herein is significant. There is a little difference between the vipras and the brāhmaṇas. The vipras are those who are expert in karma-kāṇḍa, or fruitive activities, guiding the society towards fulfilling the material necessities of life, whereas the brāhmaṇas are expert in spiritual knowledge of transcendence. This department of knowledge is called jñāna-kāṇḍa, and above this there is the upāsanā-kāṇḍa. The culmination of upāsanā-kāṇḍa is the devotional service of the Lord Viṣṇu, and when the brāhmaṇas achieve perfection, they are called Vaiṣṇavas. Viṣṇu worship is the highest of the modes of worship. Elevated brāhmaṇas are Vaiṣṇavas engaged in the transcendental loving service of the Lord, and thus Śrīmad-Bhāgavatam, which is the science of devotional service, is very dear to the Vaiṣṇavas. And as explained in the beginning of the Śrīmad-Bhāgavatam, it is the mature fruit of Vedic knowledge and is superior subject matter, above the three kāṇḍas, namely karma, jñāna and upāsanā.
Amongst the karma-kāṇḍa experts, the jātaka expert vipras were good astrologers who could tell all the future history of a born child simply by the astral calculations of the time (lagna). Such expert jātaka-vipras were present during the birth of Mahārāja Parīkṣit, and his grandfather, Mahārāja Yudhiṣṭhira, awarded the vipras sufficiently with gold, land, villages, grains and other valuable necessaries of life, which also include cows. There is a need of such vipras in the social structure, and it is the duty of the state to maintain them comfortably, as designed in the Vedic procedure. Such expert vipras, being sufficiently paid by the state, could give free service to the people in general, and thus this department of Vedic knowledge could be available for all.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.29
Labdhā apacitayaḥ means “those who were worshipped.”
TEXT - SB 1.12.30
sa eṣa loke vikhyātaḥ
parīkṣid iti yat prabhuḥ
pūrvaṁ dṛṣṭam anudhyāyan
parīkṣeta nareṣv iha
SYNONYMS
saḥ—he; eṣaḥ—in this; loke—world; vikhyātaḥ—famous; parīkṣit—one who examines; iti—thus; yat—what; prabhuḥ—O my King; pūrvam—before; dṛṣṭam—seen; anudhyāyan—constantly contemplating; parīkṣeta—shall examine; nareṣu—unto every man; iha—here.
TRANSLATION
So his son would become famous in the world as Parīkṣit [examiner] because he would come to examine all human beings in his search after that personality whom he saw before his birth. Thus he would come to constantly contemplate Him.
PURPORT
Mahārāja Parīkṣit, fortunate as he was, got the impression of the Lord even in the womb of his mother, and thus his contemplation on the Lord was constantly with him. Once the impression of the transcendental form of the Lord is fixed in one's mind, one can never forget Him in any circumstance. Child Parīkṣit, after coming out of the womb, was in the habit of examining everyone to see whether he was the same personality whom he first saw in the womb. But no one could be equal to or more attractive than the Lord, and therefore he never accepted anyone. But the Lord was constantly with him by such examination, and thus Mahārāja Parīkṣit was always engaged in the devotional service of the Lord by remembrance.
Śrīla Jīva Gosvāmī remarks in this connection that every child, if given an impression of the Lord from his very childhood, certainly becomes a great devotee of the Lord like Mahārāja Parīkṣit. One may not be as fortunate as Mahārāja Parīkṣit to have the opportunity to see the Lord in the womb of his mother, but even if he is not so fortunate, he can be made so if the parents of the child desire him to be so. There is a practical example in my personal life in this connection. My father was a pure devotee of the Lord, and when I was only four or five years old, my father gave me a couple of forms of Rādhā and Kṛṣṇa. In a playful manner, I used to worship these Deities along with my sister, and I used to imitate the performances of a neighboring temple of Rādhā-Govinda. By constantly visiting this neighboring temple and copying the ceremonies in connection with my own Deities of play, I developed a natural affinity for the Lord. My father used to observe all the ceremonies befitting my position. Later on, these activities were suspended due to my association in the schools and colleges, and I became completely out of practice. But in my youthful days, when I met my spiritual master, Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, again I revived my old habit, and the same playful Deities became my worshipful Deities in proper regulation. This was followed up until I left the family connection, and I am pleased that my generous father gave the first impression which was developed later into regulative devotional service by His Divine Grace. Mahārāja Prahlāda also advised that such impressions of a godly relation must be impregnated from the beginning of childhood, otherwise one may miss the opportunity of the human form of life, which is very valuable although it is temporary like others.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.30
The name Parīkṣit is explained. Remembering the person he had seen in the womb, he pondered “Is this the person or not?” in all the people he saw (nareṣu iha). Pūrva-dṛṣṭam instead of pūrvaṁ dṛṣṭam is also seen.
Jiva's tika ||1.12.30||
sa eṣa loke vikhyātaḥ parīkṣid iti yat prabhuḥ |
pūrvam dṛṣṭam anudhyāyan parīkṣeta nareṣv iha ||
TRANSLATION Because he constantly remembered the Lord whom he had seen in the womb and searched for him among all men, he was famous as Parīkṣit in this world.
He searched because, when he was very small, because of seeing Kṛṣṇa. Jiva's tika ||1.12.32|| yakṣyamāṇo ’śvamedhena jnāti-droha-jihāsayā |
rājā labdha-dhano dadhyau nānyatra kara-daṇdayoḥ ||
TRANSLATION Yudhiṣṭhira, desiring to rid himself of sin incurred by killing relatives by performing a horse sacrifice, began to consider whether there was an alternative to force or tax to attain wealth for the sacrifice.
Citsukha adds an extra verse here. He thought of performing a horse sacrifice to satisfy the Lord, on the instructions of Bhīṣma. Otherwise there would be disrespect to Bhīṣma.
TEXT - SB 1.12.31
sa rāja-putro vavṛdhe
āśu śukla ivoḍupaḥ
āpūryamāṇaḥ pitṛbhiḥ
kāṣṭhābhir iva so 'nvaham
SYNONYMS
saḥ—that; rāja-putraḥ—the royal prince; vavṛdhe—grew up; āśu—very soon; śukle—waxing moon; iva—like; uḍupaḥ—the moon; āpūryamāṇaḥ—luxuriantly; pitṛbhiḥ—by the parental guardians; kāṣṭhābhiḥ—plenary development; iva—like; saḥ—he; anvaham—day after day.
TRANSLATION
As the moon, in its waxing fortnight, develops day after day, so the royal prince [Parīkṣit] very soon developed luxuriantly under the care and full facilities of his guardian grandfathers.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.31
Just as the moon increases during the waxing phase and becomes full by the succeeding digits, being surrounded by the directions (kāsthābhiḥ), Parīkṣit grew by the care and affection, being surrounded by his parents.
TEXT - SB 1.12.32
yakṣyamāṇo 'śvamedhena
jñāti-droha-jihāsayā
rājā labdha-dhano dadhyau
nānyatra kara-daṇḍayoḥ
SYNONYMS
yakṣyamāṇaḥ—desiring to perform; aśvamedhena—by the horse sacrifice ceremony; jñāti-droha—fighting with kinsmen; jihāsayā—for getting free; rājā—King Yudhiṣṭhira; labdha-dhanaḥ—for getting some wealth; dadhyau—thought about it; na anyatra—not otherwise; kara-daṇḍayoḥ—taxes and fines.
TRANSLATION
Just at this time, King Yudhiṣṭhira was considering performing a horse sacrifice to get freed from sins incurred from fighting with kinsmen. But he became anxious to get some wealth, for there were no surplus funds outside of fines and tax collection.
PURPORT
As the brāhmaṇas and vipras had a right to be subsidized by the state, the state executive head had the right to collect taxes and fines from the citizens. After the Battle of Kurukṣetra the state treasury was exhausted, and therefore there was no surplus fund except the fund from tax collection and fines. Such funds were sufficient only for the state budget, and having no excess fund, the King was anxious to get more wealth in some other way in order to perform the horse sacrifice. Mahārāja Yudhiṣṭhira wanted to perform this sacrifice under the instruction of Bhīṣmadeva.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.32
He considered that there was no alternative to taxes or force, because it was necessary to have abundant wealth for the sacrifice.
TEXT - SB 1.12.33
tad abhipretam ālakṣya
bhrātaro 'cyuta-coditāḥ
dhanaṁ prahīṇam ājahrur
udīcyāṁ diśi bhūriśaḥ
SYNONYMS
tat—his; abhipretam—wishes of the mind; ālakṣya—observing; bhrātaraḥ—his brothers; acyuta—the infallible (Lord Śrī Kṛṣṇa); coditāḥ—being advised by; dhanam—riches; prahīṇam—to collect; ājahruḥ—brought about; udīcyām—northern; diśi—direction; bhūriśaḥ—sufficient.
TRANSLATION
Understanding the hearty wishes of the King, his brothers, as advised by the infallible Lord Kṛṣṇa, collected sufficient riches from the North [left by King Marutta].
PURPORT
Mahārāja Marutta: one of the great emperors of the world. He reigned over the world long before the reign of Mahārāja Yudhiṣṭhira. He was the son of Mahārāja Avikṣit and was a great devotee of the son of the sun-god, known as Yamarāja. His brother Samvarta was a rival priest of the great Bṛhaspati, the learned priest of the demigods. He conducted one sacrifice called Saṅkāra-yajña by which the Lord was so satisfied that He was pleased to hand over to him the charge of a mountain peak of gold. This peak of gold is somewhere in the Himalaya Mountains, and modern adventurers may try to find it there. He was so powerful an emperor that at the day's end of sacrifice, the demigods from the other planets like Indra, Candra and Bṛhaspati used to visit his palace. And because he had the gold peak at his disposal, he had sufficient gold in his possession. The canopy of the sacrificial altar was completely made of gold. in his daily performances of the sacrificial ceremonies, some of the inhabitants of the Vāyuloka (airy planets) were invited to expedite the cooking work of the ceremony. And the assembly of the demigods in the ceremony was led by Viśvadeva.
By his constant pious work he was able to drive out all kinds of diseases from the jurisdiction of his kingdom. All the inhabitants of higher planets like Devaloka and Pitṛloka were pleased with him for his great sacrificial ceremonies. Every day he used to give in charity to the learned brāhmaṇas such things as beddings, seats, conveyances and sufficient quantities of gold. Because of munificent charities and performances of innumerable sacrifices, the King of heaven, Indradeva, was fully satisfied with him and always wished for his welfare. Due to his pious activities, he remained a young man throughout his life and reigned over the world for one thousand years, surrounded by his satisfied subjects, ministers, legitimate wife, sons and brothers. Even Lord Śrī Kṛṣṇa praised his spirit of pious activities. He handed over his only daughter to Maharṣi Aṅgirā, and by his good blessings, he was elevated to the kingdom of heaven. First of all, he wanted to offer the priesthood of his sacrifices to learned Bṛhaspati, but the demigod refused to accept the post because of the King's being a human being, a man of this earth. He was very sorry for this, but on the advice of Nārada Muni he appointed Samvarta to the post, and he was successful in his mission.
The success of a particular type of sacrifice completely depends on the priest in charge. In this age, all kinds of sacrifice are forbidden because there is no learned priest amongst the so-called brāhmaṇas, who go by the false notion of becoming sons of brāhmaṇas without brahminical qualifications. In this age of Kali, therefore, only one kind of sacrifice is recommended, saṅkīrtana-yajña, as inaugurated by Lord Śrī Caitanya Mahāprabhu.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.33
They brought gold vessels cast off (prahīṇam) from Marutta’s performance of sacrifice.
TEXT - SB 1.12.34
tena sambhṛta-sambhāro
dharma-putro yudhiṣṭhiraḥ
vājimedhais tribhir bhīto
yajñaiḥ samayajad dharim
SYNONYMS
tena—with that wealth; sambhṛta—collected; sambhāraḥ—ingredients; dharma-putraḥ—the pious king; yudhiṣṭhiraḥ—Yudhiṣṭhira; vājimedhaiḥ—by horse sacrifices; tribhiḥ—three times; bhītaḥ—being greatly afraid after the Battle of Kurukṣetra; yajñaiḥ—sacrifices; samayajat—perfectly worshiped; harim—the Personality of Godhead.
TRANSLATION
By those riches, the King could procure the ingredients for three horse sacrifices. Thus the pious King Yudhiṣṭhira, who was very fearful after the Battle of Kurukṣetra, pleased Lord Hari, the Personality of Godhead.
PURPORT
Mahārāja Yudhiṣṭhira was the ideal and celebrated pious King of the world, and still he was greatly afraid after the execution of the Battle of Kurukṣetra because of the mass killing in the fight, all of which was done only to install him on the throne. He therefore took all the responsibility for sins committed in the warfare, and to get rid of all these sins, he wanted to perform three sacrifices in which horses are offered at the altar. Such a sacrifice is very costly. Even Mahārāja Yudhiṣṭhira had to collect the necessary heaps of gold left by Mahārāja Marutta and the brāhmaṇas who were given gold in charity by King Marutta. The learned brāhmaṇas could not take away all the loads of gold given by Mahārāja Marutta, and therefore they left behind the major portion of the gift. And Mahārāja Marutta also did not again collect such heaps of gold given away in charity. Besides that, all the golden plates and utensils which were used in the sacrifice were also thrown in the dustbins, and all such heaps of gold remained unclaimed property for a long time, till Mahārāja Yudhiṣṭhira collected them for his own purposes. Lord Śrī Kṛṣṇa advised the brothers of Mahārāja Yudhiṣṭhira to collect the unclaimed property because it belonged to the King. The more astonishing thing is that no subject of the state also collected such unclaimed gold for industrial enterprise or anything like that. This means that the state citizens were completely satisfied with all necessities of life and therefore not inclined to accept unnecessary productive enterprises for sense gratification. Mahārāja Yudhiṣṭhira also requisitioned the heaps of gold for performing sacrifices and for pleasing the Supreme Hari Personality of Godhead. Otherwise he had no desire to collect them for the state treasury.
One should take lessons from the acts of Mahārāja Yudhiṣṭhira. He was afraid of sins committed on the battlefield, and therefore he wanted to satisfy the supreme authority. This indicates that unintentional sins are also committed in our daily occupational discharge of duties, and to counteract even such unintentional crimes, one must perform sacrifices as they are recommended in the revealed scriptures. The Lord says in Bhagavad-gītā (yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]) that one must perform sacrifices recommended in the scriptures in order to get rid of commitments of all unauthorized work, or even unintentional crimes which we are apt to commit. By doing so, one shall be freed from all kinds of sins. And those who do not do so but work for self-interest or sense gratification have to undergo all tribulations accrued from committed sins. Therefore, the main purpose of performing sacrifices is to satisfy the Supreme Personality Hari. The process of performing sacrifices may be different in terms of different times, places and persons, but the aim of such sacrifices is one and the same at all times and in all circumstances, viz. , satisfaction of the Supreme Lord Hari. That is the way of pious life, and that is the way of peace and prosperity in the world at large. Mahārāja Yudhiṣṭhira did all these as the ideal pious king in the world.
If Mahārāja Yudhiṣṭhira is a sinner in his daily discharge of duties, in royal administration of state affairs, wherein killing of man and animals is a recognized art, then we can just imagine the amount of sins committed consciously or unconsciously by the untrained population of the Kali-yuga who have no way to perform sacrifice to please the Supreme Lord. The Bhāgavatam says, therefore, that the prime duty of the human being is to satisfy the Supreme Lord by the performance of one's occupational duty (SB 1.2.13).
Let any man of any place or community, caste or creed be engaged in any sort of occupational duty, but he must agree to perform sacrifices as it is recommended in the scriptures for the particular place, time and person. In the Vedic literatures it is recommended that in Kali-yuga people engage in glorifying the Lord by chanting the holy name of Kṛṣṇa (kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet [SB3.31.1]) without offense. By doing so one can be freed from all sins and thus can attain the highest perfection of life by returning home, back to Godhead. We have already discussed this more than once in this great literature in different places, especially in the introductory portion by sketching the life of Lord Śrī Caitanya Mahāprabhu, and still we are repeating the same with a view to bring about peace and prosperity in society.
The Lord has declared openly in Bhagavad-gītā how He becomes pleased with us, and the same process is practically demonstrated in the life and preaching work of Lord Śrī Caitanya Mahāprabhu. The perfect process of performing yajñas, or sacrifice, to please the Supreme Lord Hari (the Personality of Godhead, who gets us free from all miseries of existence) is to follow the ways of Lord Śrī Caitanya Mahāprabhu in this dark age of quarrel and dissension.
Mahārāja Yudhiṣṭhira had to collect heaps of gold to secure the paraphernalia for the horse sacrifice yajñas in days of sufficiency, so we can hardly think of such performance of yajñas in these days of insufficiency and complete scarcity of gold. At the present moment we have heaps of papers and promises of their being converted into gold by economic development of modern civilization, and still there is no possibility of spending riches like Mahārāja Yudhiṣṭhira, either individually or collectively or by state patronization. Just suitable, therefore, for the age, is the method recommended by Lord Śrī Caitanya Mahāprabhu in terms of the śāstra. Such a method requires no expenditure at all and yet can award more benefit than other expensive methods of yajña performances.
The horse sacrifice yajña or cow sacrifice yajña performed by the Vedic regulations shouldn't be misunderstood as a process of killing animals. On the contrary, animals offered for the yajña were rejuvenated to a new span of life by the transcendental power of chanting the Vedic hymns, which, if properly chanted, are different from what is understood by the common layman. The Veda-mantras are all practical, and the proof is rejuvenation of the sacrificed animal.
There is no possibility of such methodical chanting of the Vedic hymns by the so-called brāhmaṇas or priests of the present age. The untrained descendants of the twice-born families are no more like their forefathers, and thus they are counted amongst the śūdras, or once-born men. The once-born man is unfit to chant the Vedic hymns, and therefore there is no practical utility of chanting the original hymns.
And to save them all, Lord Śrī Caitanya Mahāprabhu propounded the saṅkīrtana movement or yajña for all practical purposes, and the people of the present age are strongly recommended to follow this sure and recognized path.
Srila Visvanatha Cakravarti Thakur Commentary - 1.12.34
Sambhṛta-sambhāraḥ means “having collected the ingredients of sacrifice.” Bhītaḥ means “fearing the killing of relatives.”
TEXT - SB 1.12.35
āhūto bhagavān rājñā
yājayitvā dvijair nṛpam
uvāsa katicin māsān
suhṛdāṁ priya-kāmyayā
SYNONYMS
āhūtaḥ—being called by; bhagavān—Lord Kṛṣṇa, the Personality of Godhead; rājñā—by the King; yājayitvā—causing to be performed; dvijaiḥ—by the learned brāhmaṇas; nṛpam—on behalf of the King; uvāsa—resided; katicit—a few; māsān—months; suhṛdām—for the sake of the relatives; priya-kāmyayā—for the pleasure.
TRANSLATION
Lord Śrī Kṛṣṇa, the Personality of Godhead, being invited to the sacrifices by Mahārāja Yudhiṣṭhira, saw to it that they were performed by qualified [twice-born] brāhmaṇas. After that, for the pleasure of the relatives, the Lord remained a few months.
PURPORT
Lord Śrī Kṛṣṇa was invited by Mahārāja Yudhiṣṭhira to look into the supervision of the performances of yajña, and the Lord, to abide by the orders of His elderly cousin, caused the performance of yajñas by learned twice-born brāhmaṇas. Simply taking birth in the family of a brāhmaṇa does not make one qualified to perform yajñas. One must be twice-born by proper training and initiation from the bona fide ācārya. The once-born scions of brāhmaṇa families are equal with the once-born śūdras, and such brahma-bandhus, or unqualified once-born scions, must be rejected for any purpose of religious or Vedic function. Lord Śrī Kṛṣṇa was entrusted to look after this arrangement, and perfect as He is, He caused the yajñas to be performed by the bona fide twice-born brāhmaṇas for successful execution.
Jiva's tika ||1.12.35||
āhūto bhagavān rājnā yājayitvā dvijair nṛpam |
uvāsa katicin māsān suhṛdām priya-kāmyayā ||
tato rājnābhyanujnātaḥ kṛṣṇayā saha-bandhubhiḥ |
yayau dvāravatīm brahman sārjuno yadubhir vṛtaḥ ||
TRANSLATION Kṛṣṇa, called there by Yudhiṣṭhira, had the King perform the sacrifice with brāhmaṇas, and stayed there for some months to satisfy his friends.
Taking the permission of the king, Draupadī and other friends, he then departed for Dvārakā with Arjuna, surrounded by the Yadus.
The above verse and the following are commented on in the Sambandhokti version:
tato rājnābhy anujnātaḥ kṛṣṇayā saha bandhubhiḥ yayau dvāravatīm kṛṣṇaḥ sārjjuno yadubhir-vvṛtaḥ
Kṛṣṇa along with his relatives gave the king permission. Then Kṛṣṇa with Arjuna, surrounded by the Yadus, went to Dvārakā.
TEXT - SB 1.12.36
tato rājñābhyanujñātaḥ
kṛṣṇayā saha-bandhubhiḥ
yayau dvāravatīṁ brahman
sārjuno yadubhir vṛtaḥ
SYNONYMS
tataḥ—thereafter; rājñā—by the King; abhyanujñātaḥ—being permitted; kṛṣṇayā—as well as by Draupadī; saha—along with; bandhubhiḥ—other relatives; yayau—went to; dvāravatīm—Dvārakādhāma; brahman—O brāhmaṇas; sa-arjunaḥ—along with Arjuna; yadubhiḥ—by the members of the Yadu dynasty; vṛtaḥ—surrounded.
TRANSLATION
O Śaunaka, thereafter the Lord, having bade farewell to King Yudhiṣṭhira, Draupadī and other relatives, started for the city of Dvārakā, accompanied by Arjuna and other members of the Yadu dynasty.
Thus end the Bhaktivedanta purports of the First Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "Birth of Emperor Parīkṣit."
13. Dhṛtarāṣṭra Quits Home
verses: 1, 2, 3-4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60
TEXT - SB 1.13.1
sūta uvāca
viduras tīrtha-yātrāyāṁ
maitreyād ātmano gatim
jñātvāgād dhāstinapuraṁ
tayāvāpta-vivitsitaḥ
SYNONYMS
sūtaḥ uvāca—Śrī Sūta Gosvāmī said; viduraḥ—Vidura; tīrtha-yātrāyām—while traveling to different places of pilgrimage; maitreyāt—from the great sage Maitreya; ātmanaḥ—of the self; gatim—destination; jñātvā—by knowing it; agāt—went back; hāstinapuram—the city of Hastināpura; tayā—by that knowledge; avāpta—sufficiently a gainer; vivitsitaḥ—being well versed in everything knowable.
TRANSLATION
Śrī Sūta Gosvāmī said: While traveling on a pilgrimage, Vidura received knowledge of the destination of the self from the great sage Maitreya and then returned to Hastināpura. He became as well versed in the subject as he desired.
PURPORT
Vidura: One of the prominent figures in the history of the Mahābhārata. He was conceived by Vyāsadeva in the womb of the maidservant of Ambikā, mother of Mahārāja Pāṇḍu. He is the incarnation of Yamarāja. Being cursed by Maṇḍūka Muni, he was to become a śūdra. The story is narrated as follows. Once upon a time the state police caught some thieves who had concealed themselves in the hermitage of Maṇḍūka Muni. The police constables, as usual, arrested all the thieves and Maṇḍūka Muni along with them. The magistrate specifically punished the muni to death by being pierced with a lance. When he was just to be pierced, the news reached the king, and he at once stopped the act on consideration of his being a great muni. The king personally begged the muni's pardon for the mistake of his men, and the saint at once went to Yamarāja, who prescribes the destiny of the living beings. Yamarāja, being questioned by the muni, replied that the muni in his childhood pierced an ant with a sharpened straw, and for that reason he was put into difficulty. The muni thought it unwise on the part of Yamarāja that he was punished for his childish innocence, and thus the muni cursed Yamarāja to become a śūdra, and this śūdra incarnation of Yamarāja was known as Vidura, the śūdra brother of Dhṛtarāṣṭra and Mahārāja Pāṇḍu. But this śūdra son of the Kuru dynasty was equally treated by Bhīṣmadeva, along with his other nephews, and in due course Vidura was married with a girl who was also born in the womb of a śūdrāṇī by a brāhmaṇa. Although Vidura did not inherit the property of his father (the brother of Bhīṣmadeva), still he was given sufficient state property by Dhṛtarāṣṭra, the elder brother of Vidura. Vidura was very much attached to his elder brother, and all along he tried to guide him on the right path. During the fratricidal war of Kurukṣetra, Vidura repeatedly implored his elder brother to do justice to the sons of Pāṇḍu, but Duryodhana did not like such interference by his uncle, and thus he practically insulted Vidura. This resulted in Vidura's leaving home for pilgrimage and taking instructions from Maitreya.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.1
Gatim means Kṛṣṇa. Tayā avāpta-vivitsitaḥ means “he who attained all that he desired by that knowledge.” Vivitsitaḥ comes from the verb vit, meaning “to attain,” in desiderative form.
The thirteenth chapter describes the arrival of Vidura, Dhṛtarāṣṭra leaving the palace on the instruction of Vidura, and Nārada’s instructions to allay the lamentation of Yudhiṣṭhira, in order to describe the coronation of Parīkṣit, just as the story of Aśvatthāmā throwing the brahmāstra was told in relation to Parīkṣit’s birth.
Having told about Parīkṣit’s birth, before telling about how Kali was punished by Parīkṣit, first the coronation will be described. But to describe the coronation, first the arrival of Vidura and the departure of Dhṛtarāṣṭra on the instruction of Vidura, the arrival of Arjuna, and the departure of the Pāṇḍavas are described in three chapters.
Jiva's tika ||1.13.1||
viduras tīrtha-yātrāyām maitreyād ātmano gatim |
jnātvāgād dhāstinapuram tayāvāpta-vivitsitaḥ ||
TRANSLATION Sūta said: Having learned about bhakti, the goal of the jīva, from Maitreya while on pilgrimage, Vidura came to Hastināpura, having understood everything by that knowledge.
According to the Third Canto, before the Kurukṣetra war, leaving Duryodhana, Vidura went there. Having learned about bhakti (ātmano gatim), he understood everything by that knowledge (tayāvāpta-vivitsitaḥ), since everything takes shelter of bhakti.
TEXT - SB 1.13.2
yāvataḥ kṛtavān praśnān
kṣattā kauṣāravāgrataḥ
jātaika-bhaktir govinde
tebhyaś copararāma ha
SYNONYMS
yāvataḥ—all that; kṛtavān—did he put; praśnān—questions; kṣattā—a name of Vidura; kauṣārava—a name of Maitreya; agrataḥ—in the presence of; jāta—having grown up; eka—one; bhaktiḥ—transcendental loving service; govinde—unto Lord Kṛṣṇa; tebhyaḥ—regarding further questions; ca—and; upararāma—retired from; ha—in the past.
TRANSLATION
After asking various questions and becoming established in the transcendental loving service of Lord Kṛṣṇa, Vidura retired from putting questions to Maitreya Muni.
PURPORT
Vidura retired from putting questions before Maitreya Muni when he was convinced by Maitreya Ṛṣi that the summum bonum of life is to be finally situated in the transcendental loving service of Lord Śrī Kṛṣṇa, who is Govinda, or one who satisfies His devotees in all respects. The conditioned soul, the living being in material existence, seeks happiness by employing his senses in the modes of materialism, but that cannot give him satisfaction. He then searches after the Supreme Truth by the empiric philosophic speculative method and intellectual feats. But if he does not find the ultimate goal, he again goes down to material activities and engages himself in various philanthropic and altruistic works, which all fail to give him satisfaction. So neither fruitive activities nor dry philosophical speculation can give one satisfaction because by nature a living being is the eternal servitor of the Supreme Lord Śrī Kṛṣṇa, and all the Vedic literatures give him direction towards that ultimate end. The Bhagavad-gītā (15.15) confirms this statement.
Like Vidura, an inquisitive conditioned soul must approach a bona fide spiritual master like Maitreya and by intelligent inquiries must try to know everything about karma (fruitive activities), jñāna (philosophical research for the Supreme Truth) and yoga (the linking process of spiritual realization). One who is not seriously inclined to put questions before a spiritual master need not accommodate a show-bottle spiritual master, nor should a person who may be a spiritual master for others pose to be so if he is unable to engage his disciple ultimately in the transcendental loving service of Lord Śrī Kṛṣṇa. Vidura was successful in approaching such a spiritual master like Maitreya, and he got the ultimate goal of life: bhakti unto Govinda. Thus there was nothing to be known further about spiritual progress.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.2
“He gave up questioning” means he did not have any more desires to hear further, because all other questions are useless once bhakti has appeared.
TEXT - SB 1.13.3-4
taṁ bandhum āgataṁ dṛṣṭvā
dharma-putraḥ sahānujaḥ
dhṛtarāṣṭro yuyutsuś ca
sūtaḥ śāradvataḥ pṛthā
gāndhārī draupadī brahman
subhadrā cottarā kṛpī
anyāś ca jāmayaḥ pāṇḍor
jñātayaḥ sasutāḥ striyaḥ
SYNONYMS
tam—him; bandhum—relative; āgatam—having arrived there; dṛṣṭvā—by seeing it; dharma-putraḥ—Yudhiṣṭhira; saha-anujaḥ—along with his younger brothers; dhṛtarāṣṭraḥ—Dhṛtarāṣṭra; yuyutsuḥ—Sātyaki; ca—and; sūtaḥ—Sañjaya; śāradvataḥ—Kṛpācārya; pṛthā—Kuntī; gāndhārī—Gāndhārī; draupadī—Draupadī; brahman—O brāhmaṇas; subhadrā—Subhadrā; ca—and; uttarā—Uttarā; kṛpī—Kṛpī; anyāḥ—others; ca—and; jāmayaḥ—wives of other family members; pāṇḍoḥ—of the Pāṇḍavas; jñātayaḥ—family members; sa-sutāḥ—along with their sons; striyaḥ—the ladies.
TRANSLATION
When they saw Vidura return to the palace, all the inhabitants—Mahārāja Yudhiṣṭhira, his younger brothers, Dhṛtarāṣṭra, Sātyaki, Sañjaya, Kṛpācārya, Kuntī, Gāndhārī, Draupadī, Subhadrā, Uttarā, Kṛpī, many other wives of the Kauravas, and other ladies with children—all hurried to him in great delight. It so appeared that they had regained their consciousness after a long period.
PURPORT
Gāndhārī: The ideal chaste lady in the history of the world. She was the daughter of Mahārāja Subala, the King of Gāndhāra (now Kandahar in Kabul), and in her maiden state she worshiped Lord Śiva. Lord Śiva is generally worshiped by Hindu maidens to get a good husband. Gāndhārī satisfied Lord Śiva, and by his benediction to obtain one hundred sons, she was betrothed to Dhṛtarāṣṭra, despite his being blind forever. When Gāndhārī came to know that her would-be husband was a blind man, to follow her life companion she decided to become voluntarily blind. So she wrapped up her eyes with many silk linens, and she was married to Dhṛtarāṣṭra under the guidance of her elder brother Śakuni. She was the most beautiful girl of her time, and she was equally qualified by her womanly qualities, which endeared every member of the Kaurava court. But despite all her good qualities, she had the natural frailties of a woman, and she was envious of Kuntī when the latter gave birth to a male child. Both the queens were pregnant, but Kuntī first gave birth to a male child. Thus Gāndhārī became angry and gave a blow to her own abdomen. As a result, she gave birth to a lump of flesh only, but since she was a devotee of Vyāsadeva, by the instruction of Vyāsadeva the lump was divided into one hundred parts, and each part gradually developed to become a male child. Thus her ambition to become the mother of one hundred sons was fulfilled, and she began to nourish all the children according to her exalted position. When the intrigue of the Battle of Kurukṣetra was going on, she was not in favor of fighting with the Pāṇḍavas; rather, she blamed Dhṛtarāṣṭra, her husband, for such a fratricidal war. She desired that the state be divided into two parts, for the sons of Pāṇḍu and her own. She was very affected when all her sons died in the Battle of Kurukṣetra, and she wanted to curse Bhīmasena and Yudhiṣṭhira, but she was checked by Vyāsadeva. Her mourning over the death of Duryodhana and Duḥśāsana before Lord Kṛṣṇa was very pitiful, and Lord Kṛṣṇa pacified her by transcendental messages. She was equally aggrieved on the death of Karṇa, and she described to Lord Kṛṣṇa the lamentation of Karṇa's wife. She was pacified by Śrīla Vyāsadeva when he showed her dead sons, then promoted to the heavenly kingdoms. She died along with her husband in the jungles of the Himalayas near the mouth of the Ganges; she burned in a forest fire. Mahārāja Yudhiṣṭhira performed the death ceremony of his uncle and aunt.
Pṛthā:Daughter of Mahārāja Śūrasena and sister of Vasudeva, Lord Kṛṣṇa's father. Later she was adopted by Mahārāja Kuntibhoja, and hence she is known as Kuntī. She is the incarnation of the success potency of the Personality of Godhead. The heavenly denizens from the upper planets used to visit the palace of King Kuntibhoja, and Kuntī was engaged for their reception. She also served the great mystic sage Durvāsā, and being satisfied by her faithful service, Durvāsā Muni gave her a mantra by which it was possible for her to call for any demigod she pleased. As a matter of inquisitiveness, she at once called for the sun-god, who desired couplement with her, but she declined. But the sun-god assured her immunity from virgin adulteration, and so she agreed to his proposal. As a result of this couplement, she became pregnant, and Karṇa was born by her. By the grace of the sun, she again turned into a virgin girl, but being afraid of her parents, she quitted the newly born child, Karṇa. After that, when she actually selected her own husband, she preferred Pāṇḍu to be her husband. Mahārāja Pāṇḍu later wanted to retire from family life and adopt the renounced order of life. Kuntī refused to allow her husband to adopt such life, but at last Mahārāja Pāṇḍu gave her permission to become a mother of sons by calling some other suitable personalities. Kuntī did not accept this proposal at first, but when vivid examples were set by Pāṇḍu she agreed. Thus by dint of the mantra awarded by Durvāsā Muni she called for Dharmarāja, and thus Yudhiṣṭhira was born. She called for the demigod Vāyu (air), and thus Bhīma was born. She called for Indra, the King of heaven, and thus Arjuna was born. The other two sons, namely Nakula and Sahadeva, were begotten by Pāṇḍu himself in the womb of Mādrī. Later on, Mahārāja Pāṇḍu died at an early age, for which Kuntī was so aggrieved that she fainted. Two co-wives, namely Kuntī and Mādrī, decided that Kuntī should live for the maintenance of the five minor children, the Pāṇḍavas, and Mādrī should accept the satī rituals by meeting voluntary death along with her husband. This agreement was endorsed by great sages like Śataśṛṅga and others present on the occasion.
Later on, when the Pāṇḍavas were banished from the kingdom by the intrigues of Duryodhana, Kuntī followed her sons, and she equally faced all sorts of difficulties during those days. During the forest life one demon girl, Hiḍimbā, wanted Bhīma as her husband. Bhīma refused, but when the girl approached Kuntī and Yudhiṣṭhira, they ordered Bhīma to accept her proposal and give her a son. As a result of this combination, Ghaṭotkaca was born, and he fought very valiantly with his father against the Kauravas. In their forest life they lived with a brāhmaṇa family that was in trouble because of one Bakāsura demon, and Kuntī ordered Bhīma to kill the Bakāsura to protect the brāhmaṇa family against troubles created by the demon. She advised Yudhiṣṭhira to start for the Pāñcāladeśa. Draupadī was gained in this Pāñcāladeśa by Arjuna, but by order of Kuntī all five of the Pāṇḍava brothers became equally the husbands of Pāñcālī, or Draupadī. She was married with five Pāṇḍavas in the presence of Vyāsadeva. Kuntīdevī never forgot her first child, Karṇa, and after Karṇa's death in the Battle of Kurukṣetra she lamented and admitted before her other sons that Karṇa was her eldest son prior to her marriage with Mahārāja Pāṇḍu. Her prayers for the Lord after the Battle of Kurukṣetra, when Lord Kṛṣṇa was going back home, are excellently explained. Later she went to the forest with Gāndhārī for severe penance. She used to take meals after each thirty days. She finally sat down in profound meditation and later burned to ashes in a forest fire.
Draupadī:The most chaste daughter of Mahārāja Drupada and partly an incarnation of goddess Śacī, the wife of Indra. Mahārāja Drupada performed a great sacrifice under the superintendence of the sage Yaja. By his first offering, Dhṛṣṭadyumna was born, and by the second offering, Draupadī was born. She is therefore the sister of Dhṛṣṭadyumna, and she is also named Pāñcālī. The five Pāṇḍavas married her as a common wife, and each of them begot a son in her. Mahārāja Yudhiṣṭhira begot a son named Pratibhit, Bhīmasena begot a son named Sutasoma, Arjuna begot Śrutakīrti, Nakula begot Śatānīka, and Sahadeva begot Śrutakarmā. She is described as a most beautiful lady, equal to her mother-in-law, Kuntī. During her birth there was an aeromessage that she should be called Kṛṣṇā. The same message also declared that she was born to kill many a kṣatriya. By dint of her blessings from Śaṅkara, she was awarded five husbands, equally qualified. When she preferred to select her own husband, princes and kings were invited from all the countries of the world. She was married with the Pāṇḍavas during their exile in the forest, but when they went back home Mahārāja Drupada gave them immense wealth as a dowry. She was well received by all the daughters-in-law of Dhṛtarāṣṭra. When she was lost in a gambling game, she was forcibly dragged into the assembly hall, and an attempt was made by Duḥśāsana to see her naked beauty, even though there were elderly persons like Bhīṣma and Droṇa present. She was a great devotee of Lord Kṛṣṇa, and by her praying, the Lord Himself became an unlimited garment to save her from the insult. A demon of the name Jaṭāsura kidnapped her, but her second husband, Bhīmasena, killed the demon and saved her. She saved the Pāṇḍavas from the curse of Maharṣi Durvāsā by the grace of Lord Kṛṣṇa. When the Pāṇḍavas lived incognito in the palace of Virāṭa, Kīcaka was attracted by her exquisite beauty, and by arrangement with Bhīma the devil was killed and she was saved. She was very much aggrieved when her five sons were killed by Aśvatthāmā. At the last stage, she accompanied her husband Yudhiṣṭhira and others and fell on the way. The cause of her falling was explained by Yudhiṣṭhira, but when Yudhiṣṭhira entered the heavenly planet he saw Draupadī gloriously present there as the goddess of fortune in the heavenly planet.
Subhadrā:Daughter of Vasudeva and sister of Lord Śrī Kṛṣṇa. She was not only a very dear daughter of Vasudeva, but also a very dear sister to both Kṛṣṇa and Baladeva. The two brothers and sister are represented in the famous Jagannātha temple of Purī, and the temple is still visited by thousands of pilgrims daily. This temple is in remembrance of the Lord's visit at Kurukṣetra during an occasion of solar eclipse and His subsequent meeting with the residents of Vṛndāvana. The meeting of Rādhā and Kṛṣṇa during this occasion is a very pathetic story, and Lord Śrī Caitanya, in the ecstasy of Rādhārāṇī, always pined for Lord Śrī Kṛṣṇa at Jagannātha Purī. While Arjuna was at Dvārakā, he wanted to have Subhadrā as his queen, and he expressed his desire to Lord Kṛṣṇa. Śrī Kṛṣṇa knew that His elder brother, Lord Baladeva, was arranging her marriage elsewhere, and since He did not dare to go against the arrangement of Baladeva, He advised Arjuna to kidnap Subhadrā. So when all of them were on a pleasure trip on the Raivata Hill, Arjuna managed to kidnap Subhadrā according to the plan of Śrī Kṛṣṇa. Śrī Baladeva was very angry at Arjuna, and He wanted to kill him, but Lord Kṛṣṇa implored His brother to excuse Arjuna. Then Subhadrā was duly married with Arjuna, and Abhimanyu was born of Subhadrā. At the premature death of Abhimanyu, Subhadrā was very mortified, but on the birth of Parīkṣit she was happy and solaced.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.3-4
Sūta means Sañjaya, Śāradvataḥ is Kṛpa. Kṛpī is the wife of Droṇācārya. Jāmayaḥ means wives of the relatives. The word yāmi is seen in dictionaries along with words starting with consonants and semi-vowels. When the life air goes, a person faints. When the life air returns, the person regains consciousness. Tanvaḥ means parts of the body like hands and feet. As if life airs had returned to the limbs, they revived their various actions.
TEXT - SB 1.13.5
pratyujjagmuḥ praharṣeṇa
prāṇaṁ tanva ivāgatam
abhisaṅgamya vidhivat
pariṣvaṅgābhivādanaiḥ
SYNONYMS
prati—towards; ujjagmuḥ—went; praharṣeṇa—with great delight; prāṇam—life; tanvaḥ—of the body; iva—like; āgatam—returned; abhisaṅgamya—approaching; vidhi-vat—in due form; pariṣvaṅga—embracing; abhivādanaiḥ—by obeisances.
TRANSLATION
With great delight they all approached him, as if life had returned to their bodies. They exchanged obeisances and welcomed each other with embraces.
PURPORT
In the absence of consciousness, the limbs of the body remain inactive. But when consciousness returns, the limbs and senses become active, and existence itself becomes delightful. Vidura was so dear to the members of the Kaurava family that his long absence from the palace was comparable to inactivity. All of them were feeling acute separation from Vidura, and therefore his return to the palace was joyful for all.
TEXT - SB 1.13.6
mumucuḥ prema-bāṣpaughaṁ
virahautkaṇṭhya-kātarāḥ
rājā tam arhayāṁ cakre
kṛtāsana-parigraham
SYNONYMS
mumucuḥ—emanated; prema—affectionate; bāṣpa-ogham—emotional tears; viraha—separation; autkaṇṭhya—anxiousness; kātarāḥ—being aggrieved; rājā—King Yudhiṣṭhira; tam—unto him (Vidura); arhayām cakre—offered; kṛta—performance of; āsana—sitting accommodations; parigraham—arrangement of.
TRANSLATION
Due to anxieties and long separation, they all cried out of affection. King Yudhiṣṭhira then arranged to offer sitting accommodations and a reception.
TEXT - SB 1.13.7
taṁ bhuktavantaṁ viśrāntam
āsīnaṁ sukham āsane
praśrayāvanato rājā
prāha teṣāṁ ca śṛṇvatām
SYNONYMS
tam—him (Vidura); bhuktavantam—after feeding him sumptuously; viśrāntam—and having taken rest; āsīnam—being seated; sukham āsane—on a comfortable seat; praśraya-avanataḥ—naturally very gentle and meek; rājā—King Yudhiṣṭhira; prāha—began to speak; teṣām ca—and by them; śṛṇvatām—being heard.
TRANSLATION
After Vidura ate sumptuously and took sufficient rest, he was comfortably seated. Then the King began to speak to him, and all who were present there listened.
PURPORT
King Yudhiṣṭhira was expert in reception also, even in the case of his family members. Vidura was well received by all the family members by exchange of embraces and obeisances. After that, bathing and arrangements for a sumptuous dinner were made, and then he was given sufficient rest. After finishing his rest, he was offered a comfortable place to sit, and then the King began to talk about all happenings, both family and otherwise. That is the proper way to receive a beloved friend, or even an enemy. According to Indian moral codes, even an enemy received at home should be so well received that he will not feel any fearful situation. An enemy is always afraid of his enemy, but this should not be so when he is received at home by his enemy. This means that a person, when received at home, should be treated as a relative, so what to speak of a family member like Vidura, who was a well-wisher for all the members of the family. Thus Yudhiṣṭhira Mahārāja began to speak in the presence of all the other members.
TEXT - SB 1.13.8
yudhiṣṭhira uvāca
api smaratha no yuṣmat-
pakṣa-cchāyā-samedhitān
vipad-gaṇād viṣāgnyāder
mocitā yat samātṛkāḥ
SYNONYMS
yudhiṣṭhiraḥ uvāca—Mahārāja Yudhiṣṭhira said; api—whether; smaratha—you remember; naḥ—us; yuṣmat—from you; pakṣa—partiality towards us like the wings of a bird; chāyā—protection; samedhitān—we who were brought up by you; vipat-gaṇāt—from various types of calamities; viṣa—by administration of poison; agni-ādeḥ—by setting on fire; mocitāḥ—released from; yat—what you have done; sa—along with; mātṛkāḥ—our mother.
TRANSLATION
Mahārāja Yudhiṣṭhira said: My uncle, do you remember how you always protected us, along with our mother, from all sorts of calamities? Your partiality, like the wings of a bird, saved us from poisoning and arson.
PURPORT
Due to Pāṇḍu's death at an early age, his minor children and widow were the object of special care by all the elderly members of the family, especially Bhīṣmadeva and Mahātmā Vidura. Vidura was more or less partial to the Pāṇḍavas due to their political position. Although Dhṛtarāṣṭra was equally careful for the minor children of Mahārāja Pāṇḍu, he was one of the intriguing parties who wanted to wash away the descendants of Pāṇḍu and replace them by raising his own sons to become the rulers of the kingdom. Mahātmā Vidura could follow this intrigue of Dhṛtarāṣṭra and company, and therefore, even though he was a faithful servitor of his eldest brother, Dhṛtarāṣṭra, he did not like his political ambition for the sake of his own sons. He was therefore very careful about the protection of the Pāṇḍavas and their widow mother. Thus he was, so to speak, partial to the Pāṇḍavas, preferring them to the sons of Dhṛtarāṣṭra, although both of them were equally affectionate in his ordinary eyes. He was equally affectionate to both the camps of nephews in the sense that he always chastised Duryodhana for his intriguing policy against his cousins. He always criticized his elder brother for his policy of encouragement to his sons, and at the same time he was always alert in giving special protection to the Pāṇḍavas. All these different activities of Vidura within the palace politics made him well-known as partial to the Pāṇḍavas. Mahārāja Yudhiṣṭhira has referred to the past history of Vidura before his going away from home for a prolonged pilgrim's journey. Mahārāja Yudhiṣṭhira reminded him that he was equally kind and partial to his grown-up nephews, even after the Battle of Kurukṣetra, a great family disaster.
Before the Battle of Kurukṣetra, Dhṛtarāṣṭra's policy was peaceful annihilation of his nephews, and therefore he ordered Purocana to build a house at Vāraṇāvata, and when the building was finished Dhṛtarāṣṭra desired that his brother's family live there for some time. When the Pāṇḍavas were going there in the presence of all the members of the royal family, Vidura tactfully gave instructions to the Pāṇḍavas about the future plan of Dhṛtarāṣṭra. This is specifically described in the Mahābhārata (Ādi-parva 114). He indirectly hinted, "A weapon not made of steel or any other material element can be more than sharp to kill an enemy, and he who knows this is never killed." That is to say, he hinted that the party of the Pāṇḍavas was being sent to Vāraṇāvata to be killed, and thus he warned Yudhiṣṭhira to be very careful in their new residential palace. He also gave indications of fire and said that fire cannot extinguish the soul but can annihilate the material body. But one who protects the soul can live. Kuntī could not follow such indirect conversations between Mahārāja Yudhiṣṭhira and Vidura, and thus when she inquired from her son about the purport of the conversation, Yudhiṣṭhira replied that from the talks of Vidura it was understood that there was a hint of fire in the house where they were proceeding. Later on, Vidura came in disguise to the Pāṇḍavas and informed them that the housekeeper was going to set fire to the house on the fourteenth night of the waning moon. It was an intrigue of Dhṛtarāṣṭra that the Pāṇḍavas might die all together with their mother. And by his warning the Pāṇḍavas escaped through a tunnel underneath the earth so that their escape was also unknown to Dhṛtarāṣṭra, so much so that after setting the fire, the Kauravas were so certain of the death of the Pāṇḍavas that Dhṛtarāṣṭra performed the last rites of death with great cheerfulness. And during the mourning period all the members of the palace became overwhelmed with lamentation, but Vidura did not become so, because of his knowledge that the Pāṇḍavas were alive somewhere. There are many such instances of calamities, and in each of them Vidura gave protection to the Pāṇḍavas on one hand, and on the other he tried to restrain his brother Dhṛtarāṣṭra from such intriguing policies. Therefore, he was always partial to the Pāṇḍavas, just as a bird protects its eggs by its wing.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.8
Just as birds raise their young with great affection under the shade of their wings, you raised us. Another meaning of pakṣa-cchāyā is “showing favor to us.” Yad mocitā means “because we were saved by you.”
TEXT - SB 1.13.9
kayā vṛttyā vartitaṁ vaś
caradbhiḥ kṣiti-maṇḍalam
tīrthāni kṣetra-mukhyāni
sevitānīha bhūtale
SYNONYMS
kayā—by which; vṛttyā—means; vartitam—maintained your livelihood; vaḥ—your good self; caradbhiḥ—while traveling; kṣiti-maṇḍalam—on the surface of the earth; tīrthāni—places of pilgrimage; kṣetra-mukhyāni—the principal holy places; sevitāni—served by you; iha—in this world; bhūtale—on this planet.
TRANSLATION
While traveling on the surface of the earth, how did you maintain your livelihood? At which holy places and pilgrimage sites did you render service?
PURPORT
Vidura went out from the palace to detach himself from household affairs, especially political intrigues. As referred to hereinbefore, he was practically insulted by Duryodhana's calling him a son of a śūdrāṇī, although it was not out of place to talk loosely in the case of one's grandmother. Vidura's mother, although a śūdrāṇī, was the grandmother of Duryodhana, and funny talks are sometimes allowed between grandmother and grandchildren. But because the remark was an actual fact, it was unpalatable talk to Vidura, and it was accepted as a direct insult. He therefore decided to quit his paternal house and prepare for the renounced order of life. This preparatory stage is called vānaprastha-āśrama, or retired life for traveling and visiting the holy places on the surface of the earth. In the holy places of India, like Vṛndāvana, Hardwar, Jagannātha Purī, and Prayāga, there are many great devotees, and there are still free kitchen houses for persons who desire to advance spiritually. Mahārāja Yudhiṣṭhira was inquisitive to learn whether Vidura maintained himself by the mercy of the free kitchen houses (chatras).
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.9
Vṛttyā means “by livelihood.” Vaḥ means “by you.”
TEXT - SB 1.13.10
bhavad-vidhā bhāgavatās
tīrtha-bhūtāḥ svayaṁ vibho
tīrthī-kurvanti tīrthāni
svāntaḥ-sthena gadābhṛtā
SYNONYMS
bhavat—your good self; vidhāḥ—like; bhāgavatāḥ—devotees; tīrtha—the holy places of pilgrimage; bhūtāḥ—converted into; svayam—personally; vibho—O powerful one; tīrthī-kurvanti—make into a holy place of pilgrimage; tīrthāni—the holy places; sva-antaḥ-sthena—having been situated in the heart; gadā-bhṛtā—the Personality of Godhead.
TRANSLATION
My Lord, devotees like your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage.
PURPORT
The Personality of Godhead is omnipresent by His diverse potencies everywhere, just as the power of electricity is distributed everywhere within space. Similarly, the Lord's omnipresence is perceived and manifested by His unalloyed devotees like Vidura, just as electricity is manifested in an electric bulb. A pure devotee like Vidura always feels the presence of the Lord everywhere. He sees everything in the potency of the Lord and the Lord in everything. The holy places all over the earth are meant for purifying the polluted consciousness of the human being by an atmosphere surcharged with the presence of the Lord's unalloyed devotees. If anyone visits a holy place, he must search out the pure devotees residing in such holy places, take lessons from them, try to apply such instructions in practical life and thus gradually prepare oneself for the ultimate salvation, going back to Godhead. To go to some holy place of pilgrimage does not mean only to take a bath in the Ganges or Yamunā or to visit the temples situated in those places. One should also find representatives of Vidura who have no desire in life save and except to serve the Personality of Godhead. The Personality of Godhead is always with such pure devotees because of their unalloyed service, which is without any tinge of fruitive action or utopian speculation. They are in the actual service of the Lord, specifically by the process of hearing and chanting. The pure devotees hear from the authorities and chant, sing and write of the glories of the Lord. Mahāmuni Vyāsadeva heard from Nārada, and then he chanted in writing; Śukadeva Gosvāmī studied from his father, and he described it to Parīkṣit; that is the way of Śrīmad-Bhāgavatam. So by their actions the pure devotees of the Lord can render any place into a place of pilgrimage, and the holy places are worth the name only on their account. Such pure devotees are able to rectify the polluted atmosphere of any place, and what to speak of a holy place rendered unholy by the questionable actions of interested persons who try to adopt a professional life at the cost of the reputation of a holy place.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.10
In this verse he says that Vidura’s going to the holy places is good fortune for those places. You make the holy places even greater, purifying the pure.
Jiva's tika ||1.13.10||
bhavad-vidhā bhāgavatās tīrtha-bhūtāḥ svayam vibho |
tīrthī-kurvanti tīrthāni svāntaḥ-sthena gadābhṛtā ||
TRANSLATION O master! Devotees like you are holy places incarnate. You purify the holy places because the Lord is situated within you.
For a person like you devoted to tīrthas, to go to tīrthas gives auspiciousness to the tīrthas.
TEXT - SB 1.13.11
api naḥ suhṛdas tāta
bāndhavāḥ kṛṣṇa-devatāḥ
dṛṣṭāḥ śrutā vā yadavaḥ
sva-puryāṁ sukham āsate
SYNONYMS
api—whether; naḥ—our; suhṛdaḥ—well-wishers; tāta—O my uncle; bāndhavāḥ—friends; kṛṣṇa-devatāḥ—those who are always rapt in the service of Lord Śrī Kṛṣṇa; dṛṣṭāḥ—by seeing them; śrutāḥ—or by hearing about them; vā—either; yadavaḥ—the descendants of Yadu; sva-puryām—along with their residential place; sukham āsate—if they are all happy.
TRANSLATION
My uncle, you must have visited Dvārakā. In that holy place are our friends and well-wishers, the descendants of Yadu, who are always rapt in the service of the Lord Śrī Kṛṣṇa. You might have seen them or heard about them. Are they all living happily in their abodes?
PURPORT
The particular word kṛṣṇa-devatāḥ, i.e., those who are always rapt in the service of Lord Kṛṣṇa, is significant. The Yādavas and the Pāṇḍavas, who were always rapt in the thought of the Lord Kṛṣṇa and His different transcendental activities, were all pure devotees of the Lord like Vidura. Vidura left home in order to devote himself completely to the service of the Lord, but the Pāṇḍavas and the Yādavas were always rapt in the thought of Lord Kṛṣṇa. Thus there is no difference in their pure devotional qualities. Either remaining at home or leaving home, the real qualification of a pure devotee is to become rapt in the thought of Kṛṣṇa favorably, i.e., knowing well that Lord Kṛṣṇa is the Absolute Personality of Godhead. Kaṁsa, Jarāsandha, Śiśupāla and other demons like them were also always rapt in the thought of Lord Kṛṣṇa, but they were absorbed in a different way, namely unfavorably, or thinking Him to be a powerful man only. Therefore, Kaṁsa and Śiśupāla are not on the same level as pure devotees like Vidura, the Pāṇḍavas and the Yādavas.
Mahārāja Yudhiṣṭhira was also always rapt in the thought of Lord Kṛṣṇa and His associates at Dvārakā. Otherwise he could not have asked all about them from Vidura. Mahārāja Yudhiṣṭhira was therefore on the same level of devotion as Vidura, although engaged in the state affairs of the kingdom of the world.
TEXT - SB 1.13.12
ity ukto dharma-rājena
sarvaṁ tat samavarṇayat
yathānubhūtaṁ kramaśo
vinā yadu-kula-kṣayam
SYNONYMS
iti—thus; uktaḥ—being asked; dharma-rājena—by King Yudhiṣṭhira; sarvam—all; tat—that; samavarṇayat—properly described; yathā-anubhūtam—as he experienced; kramaśaḥ—one after another; vinā—without; yadu-kula-kṣayam—annihilation of the Yadu dynasty.
TRANSLATION
Thus being questioned by Mahārāja Yudhiṣṭhira, Mahātmā Vidura gradually described everything he had personally experienced, except news of the annihilation of the Yadu dynasty.
TEXT - SB 1.13.13
nanv apriyaṁ durviṣahaṁ
nṛṇāṁ svayam upasthitam
nāvedayat sakaruṇo
duḥkhitān draṣṭum akṣamaḥ
SYNONYMS
nanu—as a matter of fact; apriyam—unpalatable; durviṣaham—unbearable; nṛṇām—of humankind; svayam—in its own way; upasthitam—appearance; na—did not; āvedayat—expressed; sakaruṇaḥ—compassionate; duḥkhitān—distressed; draṣṭum—to see; akṣamaḥ—unable.
TRANSLATION
Compassionate Mahātmā Vidura could not stand to see the Pāṇḍavas distressed at any time. Therefore he did not disclose this unpalatable and unbearable incident because calamities come of their own accord.
PURPORT
According to Nīti-śāstra (civic laws) one should not speak an unpalatable truth to cause distress to others. Distress comes upon us in its own way by the laws of nature, so one should not aggravate it by propaganda. For a compassionate soul like Vidura, especially in his dealings with the beloved Pāṇḍavas, it was almost impossible to disclose an unpalatable piece of news like the annihilation of the Yadu dynasty. Therefore he purposely refrained from it.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.13
This verse explains the scriptural reason why he did not tell them about the disappearance of the Yadus.
Jiva's tika ||1.13.13|| nanv apriyam durviṣaham nṛṇām svayam upasthitam |
nāvedayat sakaruṇo duḥkhitān draṣṭum akṣamaḥ ||
TRANSLATION A merciful person, unable to see others suffer, should not reveal an inauspicious event arising on its own which no human can tolerate.
Even others should not speak if it will cause suffering.
TEXT - SB 1.13.14
kañcit kālam athāvātsīt
sat-kṛto devavat sukham
bhrātur jyeṣṭhasya śreyas-kṛt
sarveṣāṁ sukham āvahan
SYNONYMS
kañcit—for a few days; kālam—time; atha—thus; avātsīt—resided; sat-kṛtaḥ—being well treated; deva-vat—just like a godly personality; sukham—amenities; bhrātuḥ—of the brother; jyeṣṭhasya—of the elder; śreyaḥ-kṛt—for doing good to him; sarveṣām—all others; sukham—happiness; āvahan—made it possible.
TRANSLATION
Thus Mahātmā Vidura, being treated just like a godly person by his kinsmen, remained there for a certain period just to rectify the mentality of his eldest brother and in this way bring happiness to all the others.
PURPORT
Saintly persons like Vidura must be treated as well as a denizen from heaven. In those days denizens of heavenly planets used to visit homes like that of Mahārāja Yudhiṣṭhira, and sometimes persons like Arjuna and others used to visit higher planets. Nārada is a spaceman who can travel unrestrictedly, not only within the material universes but also in the spiritual universes. Even Nārada used to visit the palace of Mahārāja Yudhiṣṭhira and what to speak of other celestial demigods. It is only the spiritual culture of the people concerned that makes interplanetary travel possible, even in the present body. Mahārāja Yudhiṣṭhira therefore received Vidura in the manner of reception offered to the demigods.
Mahātmā Vidura had already adopted the renounced order of life, and therefore he did not return to his paternal palace to enjoy some material comforts. He accepted out of his own mercy what was offered to him by Mahārāja Yudhiṣṭhira, but the purpose of living in the palace was to deliver his elder brother, Dhṛtarāṣṭra, who was too much materially attached. Dhṛtarāṣṭra lost all his state and descendants in the fight with Mahārāja Yudhiṣṭhira, and still, due to his sense of helplessness, he did not feel ashamed to accept the charity and hospitality of Mahārāja Yudhiṣṭhira. On the part of Mahārāja Yudhiṣṭhira, it was quite in order to maintain his uncle in a befitting manner, but acceptance of such magnanimous hospitality by Dhṛtarāṣṭra was not at all desirable. He accepted it because he thought that there was no alternative. Vidura particularly came to enlighten Dhṛtarāṣṭra and to give him a lift to the higher status of spiritual cognition. It is the duty of enlightened souls to deliver the fallen ones, and Vidura came for that reason. But talks of spiritual enlightenment are so refreshing that while instructing Dhṛtarāṣṭra, Vidura attracted the attention of all the members of the family, and all of them took pleasure in hearing him patiently. This is the way of spiritual realization. The message should be heard attentively, and if spoken by a realized soul, it will act on the dormant heart of the conditioned soul. And by continuously hearing, one can attain the perfect stage of self-realization.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.14
Śreyas-kṛt means “giving benefit.”
Jiva's tika ||1.13.14||
kancit kālam athāvātsīt sat-kṛto devavat sukham |
bhrātur jyeṣṭhasya śreyas-kṛt sarveṣām sukham āvahan ||
TRANSLATION Respected as a god, Vidura stayed there for some time, pleasing all and giving the highest benefit to Dhṛtarāṣṭra.
Śreyasa-kṛt means a giver of beneficial instructions.
TEXT - SB 1.13.15
abibhrad aryamā daṇḍaṁ
yathāvad agha-kāriṣu
yāvad dadhāra śūdratvaṁ
śāpād varṣa-śataṁ yamaḥ
SYNONYMS
abibhrat—administered; aryamā—Aryamā; daṇḍam—punishment; yathāvat—as it was suitable; agha-kāriṣu—unto persons who had committed sins; yāvat—as long as; dadhāra—accepted; śūdratvam—the tabernacle of a śūdra; śāpāt—as the result of a curse; varṣa-śatam—for one hundred years; yamaḥ—Yamarāja.
TRANSLATION
As long as Vidura played the part of a śūdra, being cursed by Maṇḍūka Muni, Aryamā officiated at the post of Yamarāja to punish those who committed sinful acts.
PURPORT
Vidura, born in the womb of a śūdra woman, was forbidden even to be a party of royal heritage along with his brothers Dhṛtarāṣṭra and Pāṇḍu. Then how could he occupy the post of a preacher to instruct such learned kings and kṣatriyas as Dhṛtarāṣṭra and Mahārāja Yudhiṣṭhira? The first answer is that even though it is accepted that he was a śūdra by birth, because he renounced the world for spiritual enlightenment by the authority of Ṛṣi Maitreya and was thoroughly educated by him in transcendental knowledge, he was quite competent to occupy the post of an ācārya, or spiritual preceptor. According to Śrī Caitanya Mahāprabhu, anyone who is conversant in the transcendental knowledge, or the science of Godhead, be he a brāhmaṇa or a śūdra, a householder or a sannyāsī, is eligible to become a spiritual master. Even in the ordinary moral codes (maintained by Cāṇakya Paṇḍita, the great politician and moralist) there is no harm in taking lessons from a person who may be by birth less than a śūdra. This is one part of the answer. The other is that Vidura was not actually a śūdra. He was to play the part of a so-called śūdra for one hundred years, being cursed by Maṇḍūka Muni. He was the incarnation of Yamarāja, one of the twelve mahājanas, on the level with such exalted personalities as Brahmā, Nārada, Śiva, Kapila, Bhīṣma, Prahlāda, etc. Being a mahājana, it is the duty of Yamarāja to preach the cult of devotion to the people of the world, as Nārada, Brahmā, and other mahājanas do. But Yamarāja is always busy in his plutonic kingdom punishing the doers of sinful acts. Yamarāja is deputed by the Lord to a particular planet, some hundreds of thousands of miles away from the planet of earth, to take away the corrupt souls after death and convict them in accordance with their respective sinful activities. Thus Yamarāja has very little time to take leave from his responsible office of punishing the wrongdoers. There are more wrongdoers than righteous men. Therefore Yamarāja has to do more work than other demigods who are also authorized agents of the Supreme Lord. But he wanted to preach the glories of the Lord, and therefore by the will of the Lord he was cursed by Maṇḍūka Muni to come into the world in the incarnation of Vidura and work very hard as a great devotee. Such a devotee is neither a śūdra nor a brāhmaṇa. He is transcendental to such divisions of mundane society, just as the Personality of Godhead assumes His incarnation as a hog, but He is neither a hog nor a Brahmā. He is above all mundane creatures. The Lord and His different authorized devotees sometimes have to play the role of many lower creatures to claim the conditioned souls, but both the Lord and His pure devotees are always in the transcendental position. When Yamarāja thus incarnated himself as Vidura, his post was officiated by Aryamā, one of the many sons of Kaśyapa and Aditi. The Ādityas are sons of Aditi, and there are twelve Ādityas. Aryamā is one of the twelve Ādityas, and therefore it was quite possible for him to take charge of the office of Yamarāja during his one hundred years' absence in the form of Vidura. The conclusion is that Vidura was never a śūdra, but was greater than the purest type of brāhmaṇa.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.15
One should consider that Vidura was inferior because of being lesser than Dhṛtarāṣṭra and others. Dharma-rāja, Yama, was born as a śūdra by the curse of Māṇḍavya in the form of Vidura. Who would carry out punishment while Yama had the śūdra body? Aryamā held the post. Abibhrat is poetic license for abibhaḥ. One time the soldiers of a king were chasing some thieves. They caught them near Māṇḍavya who was performing penance. Tying him up along with the thieves they brought him to the king. By the king’s order, they were all impaled. But the king recognized the sage, and had him taken down, and took care of him. The sage went to Yama and in anger spoke. “Why was I impaled?” Yama replied, “As a boy you pierced a grasshopper with the tip of a kuśa grass, as play.” Hearing this Māṇḍavya cursed Yama, “Since you punished so severely though I was an ignorant boy at the time, you should become a śūdra.”
Jiva's tika ||1.13.15||
abibhrad aryamā daṇdam yathāvad agha-kāriṣu |
yāvad dadhāra śūdratvam śāpād varṣa-śatam yamaḥ ||
TRANSLATION As long as Yama passed his life for a hundred years as a śūdra because of a curse, Aryamā performed his duties of punishing the sinful in an appropriate way.
Yama was born as Vidura and gave beneficial instructions to people in this world, and did not punish people in Yama-loka as Yamarāja. How was punishment undertake there at that time? This verse answers. He passed life as a śūdra for a little over a hundred years.
TEXT - SB 1.13.16
yudhiṣṭhiro labdha-rājyo
dṛṣṭvā pautraṁ kulan-dharam
bhrātṛbhir loka-pālābhair
mumude parayā śriyā
SYNONYMS
yudhiṣṭhiraḥ—Yudhiṣṭhira; labdha-rājyaḥ—possessing his paternal kingdom; dṛṣṭvā—by seeing; pautram—the grandson; kulam-dharam—just suitable for the dynasty; bhrātṛbhiḥ—by the brothers; loka-pālābhaiḥ—who were all expert administrators; mumude—enjoyed life; parayā—uncommon; śriyā—opulence.
TRANSLATION
Having won his kingdom and observed the birth of one grandson competent to continue the noble tradition of his family, Mahārāja Yudhiṣṭhira reigned peacefully and enjoyed uncommon opulence in cooperation with his younger brothers, who were all expert administrators to the common people.
PURPORT
Both Mahārāja Yudhiṣṭhira and Arjuna were unhappy from the beginning of the Battle of Kurukṣetra, but even though they were unwilling to kill their own men in the fight, it had to be done as a matter of duty, for it was planned by the supreme will of Lord Śrī Kṛṣṇa. After the battle, Mahārāja Yudhiṣṭhira was unhappy over such mass killings. Practically there was none to continue the Kuru dynasty after them, the Pāṇḍavas. The only remaining hope was the child in the womb of his daughter-in-law, Uttarā, and he was also attacked by Aśvatthāmā, but by the grace of the Lord the child was saved. So after the settlement of all disturbing conditions and reestablishment of the peaceful order of the state, and after seeing the surviving child, Parīkṣit, well satisfied, Mahārāja Yudhiṣṭhira felt some relief as a human being, although he had very little attraction for material happiness, which is always illusory and temporary.
TEXT - SB 1.13.17
evaṁ gṛheṣu saktānāṁ
pramattānāṁ tad-īhayā
atyakrāmad avijñātaḥ
kālaḥ parama-dustaraḥ
SYNONYMS
evam—thus; gṛheṣu—in the family affairs; saktānām—of persons who are too attached; pramattānām—insanely attached; tat-īhayā—engrossed in such thoughts; atyakrāmat—surpassed; avijñātaḥ—imperceptibly; kālaḥ—eternal time; parama—supremely; dustaraḥ—insurmountable.
TRANSLATION
Insurmountable, eternal time imperceptibly overcomes those who are too much attached to family affairs and are always engrossed in their thought.
PURPORT
"I am now happy; I have everything in order; my bank balance is quite enough; I can now give my children enough estate; I am now successful; the poor beggar sannyāsīs depend on God, but they come to beg from me; therefore I am more than the Supreme God." These are some of the thoughts which engross the insanely attached householder who is blind to the passing of eternal time. Our duration of life is measured, and no one is able to enhance it even by a second against the scheduled time ordained by the supreme will. Such valuable time, especially for the human being, should be cautiously spent because even a second passed away imperceptibly cannot be replaced, even in exchange for thousands of golden coins amassed by hard labor. Every second of human life is meant for making an ultimate solution to the problems of life, i.e. repetition of birth and death and revolving in the cycle of 8,400,000 different species of life. The material body, which is subject to birth and death, diseases and old age, is the cause of all sufferings of the living being, otherwise the living being is eternal; he is never born, nor does he ever die. Foolish persons forget this problem. They do not know at all how to solve the problems of life, but become engrossed in temporary family affairs not knowing that eternal time is passing away imperceptibly and that their measured duration of life is diminishing every second, without any solution to the big problem, namely repetition of birth and death, disease and old age. This is called illusion.
But such illusion cannot work on one who is awake in the devotional service of the Lord. Yudhiṣṭhira Mahārāja and his brothers the Pāṇḍavas were all engaged in the service of the Lord Śrī Kṛṣṇa, and they had very little attraction for the illusory happiness of this material world. As we have discussed previously, Mahārāja Yudhiṣṭhira was fixed in the service of the Lord Mukunda (the Lord, who can award salvation), and therefore he had no attraction even for such comforts of life as are available in the kingdom of heaven, because even the happiness obtained on the planet Brahmaloka is also temporary and illusory. Because the living being is eternal, he can be happy only in the eternal abode of the kingdom of God (paravyoma), from which no one returns to this region of repeated birth and death, disease and old age. Therefore, any comfort of life or any material happiness which does not warrant an eternal life is but illusion for the eternal living being. One who understands this factually is learned, and such a learned person can sacrifice any amount of material happiness to achieve the desired goal known as brahma-sukham, or absolute happiness. Real transcendentalists are hungry for this happiness, and as a hungry man cannot be made happy by all comforts of life minus foodstuff, so the man hungry for eternal absolute happiness cannot be satisfied by any amount of material happiness. Therefore, the instruction described in this verse cannot be applied to Mahārāja Yudhiṣṭhira or his brothers and mother. It was meant for persons like Dhṛtarāṣṭra, for whom Vidura came especially to impart lessons.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.17
This verse is a criticism of people other than Yudhiṣṭhira and his family present at that time. It has already been said that he was unattached to everything except the Lord kṣudhitasya yathetare: he was completely attached to the Lord and nothing else. (SB 1.12.6)
Jiva's tika ||1.13.17||
evam gṛheṣu saktānām pramattānām tad-īhayā |
atyakrāmad avijnātaḥ kālaḥ parama-dustaraḥ ||
TRANSLATION Insurmountable time overtook those attached to their houses and intoxicated with household affairs without their knowledge.
As Yudhiṣṭhira gained happiness from protecting the citizens, others were intoxicated with and attached to their houses, but not the Pāṇdavas. kim te kāmāḥ sura-spārhā mukunda-manaso dvijāḥ |
adhijahrur mudam rājnaḥ kṣudhitasya yathetare ||
Did these things give joy to the King, whose mind was only fixed on Mukunda without deviation and nothing else? (SB 1.12.6)
na vā idam rājarṣi-varya citram bhavatsu kṛṣṇam samanuvrateṣu| ye ’dhyāsanam rāja-kirīṭa-juṣṭam sadyo jahur bhagavat-pārśva-kāmāḥ ||
O best of kings! It is not surprising that those desiring to associate with the Lord, born in the Pāṇdava family and devoted solely to Kṛṣṇa, immediately gave up the royal throne served by kings’ crowns. (SB 1.19.20)
Thus Vidura gave instructions to Dhṛtarāṣtṛa, not to the Pāṇdavas.
TEXT - SB 1.13.18
viduras tad abhipretya
dhṛtarāṣṭram abhāṣata
rājan nirgamyatāṁ śīghraṁ
paśyedaṁ bhayam āgatam
SYNONYMS
viduraḥ—Mahātmā Vidura; tat—that; abhipretya—knowing it well; dhṛtarāṣṭram—unto Dhṛtarāṣṭra; abhāṣata—said; rājan—O King; nirgamyatām—please get out immediately; śīghram—without the least delay; paśya—just see; idam—this; bhayam—fear; āgatam—already arrived.
TRANSLATION
Mahātmā Vidura knew all this, and therefore he addressed Dhṛtarāṣṭra, saying: My dear King, please get out of here immediately. Do not delay. Just see how fear has overtaken you.
PURPORT
Cruel death cares for no one, be he Dhṛtarāṣṭra or even Mahārāja Yudhiṣṭhira; therefore spiritual instruction, as was given to old Dhṛtarāṣṭra, was equally applicable to younger Mahārāja Yudhiṣṭhira. As a matter of fact, everyone in the royal palace, including the King and his brothers and mother, was raptly attending the lectures. But it was known to Vidura that his instructions were especially meant for Dhṛtarāṣṭra, who was too materialistic. The word rājan is especially addressed to Dhṛtarāṣṭra significantly. Dhṛtarāṣṭra was the eldest son of his father, and therefore according to law he was to be installed on the throne of Hastināpura. But because he was blind from birth, he was disqualified from his rightful claim. But he could not forget the bereavement, and his disappointment was somewhat compensated after the death of Pāṇḍu, his younger brother. His younger brother left behind him some minor children, and Dhṛtarāṣṭra became the natural guardian of them, but at heart he wanted to become the factual king and hand the kingdom over to his own sons, headed by Duryodhana. With all these imperial ambitions, Dhṛtarāṣṭra wanted to become a king, and he contrived all sorts of intrigues in consultation with his brother-in-law Śakuni. But everything failed by the will of the Lord, and at the last stage, even after losing everything, men and money, he wanted to remain as king, being the eldest uncle of Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira, as a matter of duty, maintained Dhṛtarāṣṭra in royal honor, and Dhṛtarāṣṭra was happily passing away his numbered days in the illusion of being a king or the royal uncle of King Yudhiṣṭhira. Vidura, as a saint and as the duty-bound affectionate youngest brother of Dhṛtarāṣṭra, wanted to awaken Dhṛtarāṣṭra from his slumber of disease and old age. Vidura therefore sarcastically addressed Dhṛtarāṣṭra as the "King," which he was actually not. Everyone is the servant of eternal time, and therefore no one can be king in this material world. King means the person who can order. The celebrated English king wanted to order time and tide, but the time and tide refused to obey his order. Therefore one is a false king in the material world, and Dhṛtarāṣṭra was particularly reminded of this false position and of the factual fearful happenings which had already approached him at that time. Vidura asked him to get out immediately, if he wanted to be saved from the fearful situation which was approaching him fast. He did not ask Mahārāja Yudhiṣṭhira in that way because he knew that a king like Mahārāja Yudhiṣṭhira is aware of all the fearful situations of this flimsy world and would take care of himself, in due course, even though Vidura might not be present at that time.
TEXT - SB 1.13.19
pratikriyā na yasyeha
kutaścit karhicit prabho
sa eṣa bhagavān kālaḥ
sarveṣāṁ naḥ samāgataḥ
SYNONYMS
pratikriyā—remedial measure; na—there is none; yasya—of which; iha—in this material world; kutaścit—by any means; karhicit—or by anyone; prabho—O my lord; saḥ—that; eṣaḥ—positively; bhagavān—the Personality of Godhead; kālaḥ—eternal time; sarveṣām—of all; naḥ—of us; samāgataḥ—arrived.
TRANSLATION
This frightful situation cannot be remedied by any person in this material world. My lord, it is the Supreme Personality of Godhead as eternal time [kāla] that has approached us all.
PURPORT
There is no superior power which can check the cruel hands of death. No one wants to die, however acute the source of bodily sufferings may be. Even in the days of so-called scientific advancement of knowledge, there is no remedial measure either for old age or for death. Old age is the notice of the arrival of death served by cruel time, and no one can refuse to accept either summon calls or the supreme judgment of eternal time. This is explained before Dhṛtarāṣṭra because he might ask Vidura to find out some remedial measure for the imminent fearful situation, as he had ordered many times before. Before ordering, however, Vidura informed Dhṛtarāṣṭra that there was no remedial measure by anyone or from any source in this material world. And because there is no such thing in the material world, death is identical with the Supreme Personality of Godhead, as it is said by the Lord Himself in the Bhagavad-gītā (10.34).
Death cannot be checked by anyone or from any source within this material world. Hiraṇyakaśipu wanted to be immortal and underwent a severe type of penance by which the whole universe trembled, and Brahmā himself approached him to dissuade Hiraṇyakaśipu from such a severe type of penance. Hiraṇyakaśipu asked Brahmā to award him the blessings of immortality, but Brahmā said that he himself was subject to death, even in the topmost planet, so how could he award him the benediction of immortality? So there is death even in the topmost planet of this universe, and what to speak of other planets, which are far, far inferior in quality to Brahmaloka, the residing planet of Brahmā. Wherever there is the influence of eternal time, there is this set of tribulations, namely birth, disease, old age and death, and all of them are invincible.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.19
By saying “all” Vidura indicates that time had approached even those who should be able to prevent the actions of time.
TEXT - SB 1.13.20
yena caivābhipanno 'yaṁ
prāṇaiḥ priyatamair api
janaḥ sadyo viyujyeta
kim utānyair dhanādibhiḥ
SYNONYMS
yena—pulled by such time; ca—and; eva—certainly; abhipannaḥ—overtaken; ayam—this; prāṇaiḥ—with life; priya-tamaiḥ—which is most dear to everyone; api—even though; janaḥ—person; sadyaḥ—forthwith; viyujyeta—do give up; kim uta anyaiḥ—what to speak of any other thing; dhana-ādibhiḥ—such as wealth, honor, children, land and house.
TRANSLATION
Whoever is under the influence of supreme kāla [eternal time] must surrender his most dear life, and what to speak of other things, such as wealth, honor, children, land and home.
PURPORT
A great Indian scientist, busy in the planmaking business, was suddenly called by invincible eternal time while going to attend a very important meeting of the planning commission, and he had to surrender his life, wife, children, house, land, wealth, etc. During the political upsurge in India and its division into Pakistan and Hindustan, so many rich and influential Indians had to surrender life, property and honor due to the influence of time, and there are hundreds and thousands of examples like that all over the world, all over the universe, which are all effects of the influence of time. Therefore, the conclusion is that there is no powerful living being within the universe who can overcome the influence of time. Many poets have written verses lamenting the influence of time. Many devastations have taken place over the universes due to the influence of time, and no one could check them by any means. Even in our daily life, so many things come and go in which we have no hand, but we have to suffer or tolerate them without remedial measure. That is the result of time.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.20
Afflicted by time, in the form of death a person is separated from his life airs.
TEXT - SB 1.13.21
pitṛ-bhrātṛ-suhṛt-putrā
hatās te vigataṁ vayam
ātmā ca jarayā grastaḥ
para-geham upāsase
SYNONYMS
pitṛ—father; bhrātṛ—brother; suhṛt—well-wishers; putrāḥ—sons; hatāḥ—all dead; te—yours; vigatam—expended; vayam—age; ātmā—the body; ca—also; jarayā—by invalidity; grastaḥ—overcome; para-geham—another's home; upāsase—you do live.
TRANSLATION
Your father, brother, well-wishers and sons are all dead and passed away. You yourself have expended the major portion of your life, your body is now overtaken by invalidity, and you are living in the home of another.
PURPORT
The King is reminded of his precarious condition, influenced by cruel time, and by his past experience he should have been more intelligent to see what was going to happen to his own life. His father, Vicitravīrya, died long ago, when he and his younger brothers were all little children, and it was due to the care and kindness of Bhīṣmadeva that they were properly brought up. Then again his brother Pāṇḍu died also. Then in the Battlefield of Kurukṣetra his one hundred sons and his grandsons all died, along with all other well-wishers like Bhīṣmadeva, Droṇācārya, Karṇa and many other kings and friends. So he had lost all men and money, and now he was living at the mercy of his nephew, whom he had put into troubles of various types. And despite all these reverses, he thought that he would prolong his life more and more. Vidura wanted to point out to Dhṛtarāṣṭra that everyone has to protect himself by his action and the grace of the Lord. One has to execute his duty faithfully, depending for the result on the supreme authority. No friend, no children, no father, no brother, no state and no one else can protect a person who is not protected by the Supreme Lord. One should, therefore, seek the protection of the Supreme Lord, for the human form of life is meant for seeking that protection. He was warned of his precarious conditions more and more by the following words.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.21
In seven verses Vidura teaches renunciation.
TEXT - SB 1.13.22
andhaḥ puraiva vadhiro
manda-prajñāś ca sāmpratam
viśīrṇa-danto mandāgniḥ
sarāgaḥ kapham udvahan
SYNONYMS
andhaḥ—blind; purā—from the beginning; eva—certainly; vadhiraḥ—hard of hearing; manda-prajñāḥ—memory shortened; ca—and; sāmpratam—recently; viśīrṇa—loosened; dantaḥ—teeth; manda-agniḥ—liver action decreased; sa-rāgaḥ—with sound; kapham—coughing much mucus; udvahan—coming out.
TRANSLATION
You have been blind from your very birth, and recently you have become hard of hearing. Your memory is shortened, and your intelligence is disturbed. Your teeth are loose, your liver is defective, and you are coughing up mucus.
PURPORT
The symptoms of old age, which had already developed in Dhṛtarāṣṭra, were all one after another pointed out to him as warning that death was nearing very quickly, and still he was foolishly carefree about his future. The signs pointed out by Vidura in the body of Dhṛtarāṣṭra were signs of apakṣaya, or dwindling of the material body before the last stroke of death. The body is born, it develops, stays, creates other bodies, dwindles and then vanishes. But foolish men want to make a permanent settlement of the perishable body and think that their estate, children, society, country, etc., will give them protection. With such foolish ideas, they become overtaken by such temporary engagements and forget altogether that they must give up this temporary body and take a new one, again to arrange for another term of society, friendship and love, again to perish ultimately. They forget their permanent identity and become foolishly active for impermanent occupations, forgetting altogether their prime duty. Saints and sages like Vidura approach such foolish men to awaken them to the real situation, but they take such sādhus and saints as parasites of society, and almost all of them refuse to hear the words of such sādhus and saints, although they welcome show-bottle sādhus and so-called saints who can satisfy their senses. Vidura was not a sādhu to satisfy the ill-gotten sentiment of Dhṛtarāṣṭra. He was correctly pointing out the real situation of life, and how one can save oneself from such catastrophies.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.22
andhaḥ puraiva vadhiro manda-prajñāś ca sāmpratam |
viśīrṇa-danto mandāgniḥ sarāgaḥ kapham udvahan ||
TEXT - SB 1.13.23
aho mahīyasī jantor
jīvitāśā yathā bhavān
bhīmāpavarjitaṁ piṇḍam
ādatte gṛha-pālavat
SYNONYMS
aho—alas; mahīyasī—powerful; jantoḥ—of the living beings; jīvita-āśā—hope for life; yathā—as much as; bhavān—you are; bhīma—of Bhīmasena (a brother of Yudhiṣṭhira's); apavarjitam—remnants; piṇḍam—foodstuff; ādatte—eaten by; gṛha-pāla-vat—like a household dog.
TRANSLATION
Alas, how powerful are the hopes of a living being to continue his life. Verily, you are living just like a household dog and are eating remnants of food given by Bhīma.
PURPORT
A sādhu should never flatter kings or rich men to live comfortably at their cost. A sādhu is to speak to the householders about the naked truth of life so that they may come to their senses about the precarious life in material existence. Dhṛtarāṣṭra is a typical example of an attached old man in household life. He had become a pauper in the true sense, yet he wanted to live comfortably in the house of the Pāṇḍavas, of whom Bhīma especially is mentioned because personally he killed two prominent sons of Dhṛtarāṣṭra, namely Duryodhana and Duḥśāsana. These two sons were very much dear to him for their notorious and nefarious activities, and Bhīma is particularly pointed out because he killed these two pet sons. Why was Dhṛtarāṣṭra living there at the house of the Pāṇḍavas? Because he wanted to continue his life comfortably, even at the risk of all humiliation. Vidura, therefore, was astonished how powerful is the urge to continue life. This sense of continuing one's life indicates that a living being is eternally a living entity and does not want to change his bodily habitation. The foolish man does not know that a particular term of bodily existence is awarded to him to undergo a term of imprisonment, and the human body is awarded, after many, many births and deaths, as a chance for self-realization to go back home, back to Godhead. But persons like Dhṛtarāṣṭra try to make plans to live there in a comfortable position with profit and interest, for they do not see things as they are. Dhṛtarāṣṭra is blind and continues to hope to live comfortably in the midst of all kinds of reverses of life. A sādhu like Vidura is meant to awaken such blind persons and thus help them go back to Godhead, where life is eternal. Once going there, no one wants to come back to this material world of miseries. We can just imagine how responsible a task is entrusted to a sādhu like Mahātmā Vidura.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.23
Apavarjitam means given. Gṛha-pālaḥ is a dog.
TEXT - SB 1.13.24
agnir nisṛṣṭo dattaś ca
garo dārāś ca dūṣitāḥ
hṛtaṁ kṣetraṁ dhanaṁ yeṣāṁ
tad-dattair asubhiḥ kiyat
SYNONYMS
agniḥ—fire; nisṛṣṭaḥ—set; dattaḥ—given; ca—and; garaḥ—poison; dārāḥ—married wife; ca—and; dūṣitāḥ—insulted; hṛtam—usurped; kṣetram—kingdom; dhanam—wealth; yeṣām—of those; tat—their; dattaiḥ—given by; asubhiḥ—subsisting; kiyat—is unnecessary.
TRANSLATION
There is no need to live a degraded life and subsist on the charity of those whom you tried to kill by arson and poisoning. You also insulted one of their wives and usurped their kingdom and wealth.
PURPORT
The system of varṇāśrama religion sets aside a part of one's life completely for the purpose of self-realization and attainment of salvation in the human form of life. That is a routine division of life, but persons like Dhṛtarāṣṭra, even at their weary ripened age, want to stay home, even in a degraded condition of accepting charity from enemies. Vidura wanted to point this out and impressed upon him that it was better to die like his sons than accept such humiliating charity. Five thousand years ago there was one Dhṛtarāṣṭra, but at the present moment there are Dhṛtarāṣṭras in every home. Politicians especially do not retire from political activities unless they are dragged by the cruel hand of death or killed by some opposing element. To stick to family life to the end of one's human life is the grossest type of degradation and there is an absolute need for the Viduras to educate such Dhṛtarāṣṭras, even at the present moment.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.24
What is the use (kiyat) of life (asubhiḥ) attained by food given by them (tad-dattaiḥ).
TEXT - SB 1.13.25
tasyāpi tava deho 'yaṁ
kṛpaṇasya jijīviṣoḥ
paraity anicchato jīrṇo
jarayā vāsasī iva
SYNONYMS
tasya—of this; api—in spite of; tava—your; dehaḥ—body; ayam—this; kṛpaṇasya—of one who is miserly; jijīviṣoḥ—of you who desire life; paraiti—will dwindle; anicchataḥ—even unwilling; jīrṇaḥ—deteriorated; jarayā—old; vāsasī—garments; iva—like.
TRANSLATION
Despite your unwillingness to die and your desire to live even at the cost of honor and prestige, your miserly body will certainly dwindle and deteriorate like an old garment.
PURPORT
The words kṛpaṇasya jijīviṣoḥ are significant. There are two classes of men. One is called the kṛpaṇa, and the other is called the brāhmaṇa. The kṛpaṇa, or the miserly man, has no estimation of his material body, but the brāhmaṇa has a true estimation of himself and the material body. The kṛpaṇa, having a wrong estimation of his material body, wants to enjoy sense gratification with his utmost strength, and even in old age he wants to become a young man by medical treatment or otherwise. Dhṛtarāṣṭra is addressed herein as a kṛpaṇa because without any estimation of his material body he wants to live at any cost. Vidura is trying to open his eyes to see that he cannot live more than his term and that he must prepare for death. Since death is inevitable, why should he accept such a humiliating position for living? It is better to take the right path, even at the risk of death. Human life is meant for finishing all kinds of miseries of material existence, and life should be so regulated that one can achieve the desired goal. Dhṛtarāṣṭra, due to his wrong conception of life, had already spoiled eighty percent of his achieved energy, so it behooved him to utilize the remaining days of his miserly life for the ultimate good. Such a life is called miserly because one cannot properly utilize the assets of the human form of life. Only by good luck does such a miserly man meet a self-realized soul like Vidura and by his instruction gets rid of the nescience of material existence.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.25
Paraiti means “it is wasting away.” Two pieces of cloth indicate the upper and lower cloth. This indicates that both the gross and subtle bodies have become worn out. Blindness and deafness indicate decay of the subtle body (since the senses are subtle) and wrinkles and grey hair are the decay of the gross body.
TEXT - SB 1.13.26
gata-svārtham imaṁ dehaṁ
virakto mukta-bandhanaḥ
avijñāta-gatir jahyāt
sa vai dhīra udāhṛtaḥ
SYNONYMS
gata-sva-artham—without being properly utilized; imam—this; deham—material body; viraktaḥ—indifferently; mukta—being freed; bandhanaḥ—from all obligations; avijñāta-gatiḥ—unknown destination; jahyāt—one should give up this body; saḥ—such a person; vai—certainly; dhīraḥ—undisturbed; udāhṛtaḥ—is said to be so.
TRANSLATION
He is called undisturbed who goes to an unknown, remote place and, freed from all obligations, quits his material body when it has become useless.
PURPORT
Narottama dāsa Ṭhākura, a great devotee and ācārya of the Gauḍīya Vaiṣṇava sect, has sung: "My Lord, I have simply wasted my life. Having obtained the human body, I have neglected to worship Your Lordship, and therefore I have willingly drunk poison." In other words, the human body is especially meant for cultivating knowledge of devotional service to the Lord, without which life becomes full of anxieties and miserable conditions. Therefore, one who has spoiled his life without such cultural activities is advised to leave home without knowledge of friends and relatives and, being thus freed from all obligations of family, society, country, etc., give up the body at some unknown destination so that others may not know where and how he has met his death. Dhīra means one who is not disturbed, even when there is sufficient provocation. One cannot give up a comfortable family life due to his affectionate relation with wife and children. Self-realization is obstructed by such undue affection for family, and if anyone is at all able to forget such a relation, he is called undisturbed, or dhīra. This is, however, the path of renunciation based on a frustrated life, but stabilization of such renunciation is possible only by association with bona fide saints and self-realized souls by which one can be engaged in the loving devotional service of the Lord. Sincere surrender unto the lotus feet of the Lord is possible by awakening the transcendental sense of service. This is made possible by association with pure devotees of the Lord. Dhṛtarāṣṭra was lucky enough to have a brother whose very association was a source of liberation for his frustrated life.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.26
Gata-svārtham means “afflicted with lamentation, illusion and old age because of not having performed worship of Kṛṣṇa.” Mukta-bandhanaḥ means giving up wealth and sons. Avijñāta-gatiḥ means “going where no one knows.” The words “gives up’’ should mean “gives up the body at a holy place with devotion.” Such a person is wise.
Jiva's tika ||1.13.26||
gata-svārtham imam deham virakto mukta-bandhanaḥ |
avijnāta-gatir jahyāt sa vai dhīra udāhṛtaḥ ||
TRANSLATION He is called wise who gives up this body which has not been used to worship Kṛṣṇa, after rejecting wealth and sons and going where no one can find him, while practicing bhakti.
This verse describes a suffering sannyāsī. The next verse describes a sannyāsī who renounces because of surrender to the Lord with proper discrimination. That is the difference.
TEXT - SB 1.13.27
yaḥ svakāt parato veha
jāta-nirveda ātmavān
hṛdi kṛtvā hariṁ gehāt
pravrajet sa narottamaḥ
SYNONYMS
yaḥ—anyone who; svakāt—by his own awakening; parataḥ vā—or by hearing from another; iha—here in this world; jāta—becomes; nirvedaḥ—indifferent to material attachment; ātmavān—consciousness; hṛdi—within the heart; kṛtvā—having been taken by; harim—the Personality of Godhead; gehāt—from home; pravrajet—goes away; saḥ—he is; nara-uttamaḥ—the first-class human being.
TRANSLATION
He is certainly a first-class man who awakens and understands, either by himself or from others, the falsity and misery of this material world and thus leaves home and depends fully on the Personality of Godhead residing within his heart.
PURPORT
There are three classes of transcendentalists, namely, (1) the dhīra, or the one who is not disturbed by being away from family association, (2) one in the renounced order of life, a sannyāsī by frustrated sentiment, and (3) a sincere devotee of the Lord, who awakens God consciousness by hearing and chanting and leaves home depending completely on the Personality of Godhead, who resides in his heart. The idea is that the renounced order of life, after a frustrated life of sentiment in the material world, may be the stepping stone on the path of self-realization, but real perfection of the path of liberation is attained when one is practiced to depend fully on the Supreme Personality of Godhead, who lives in everyone's heart as Paramātmā. One may live in the darkest jungle alone out of home, but a steadfast devotee knows very well that he is not alone. The Supreme Personality of Godhead is with him, and He can protect His sincere devotee in any awkward circumstance. One should therefore practice devotional service at home, hearing and chanting the holy name, quality, form, pastimes, entourage, etc., in association with pure devotees, and this practice will help one awaken God consciousness in proportion to one's sincerity of purpose. One who desires material benefit by such devotional activities can never depend on the Supreme Personality of Godhead, although He sits in everyone's heart. Nor does the Lord give any direction to persons who worship Him for material gain. Such materialistic devotees may be blessed by the Lord with material benefits, but they cannot reach the stage of the first-class human being, as above mentioned. There are many examples of such sincere devotees in the history of the world, especially in India, and they are our guides on the path of self-realization. Mahātmā Vidura is one such great devotee of the Lord, and we should all try to follow in his lotus footsteps for self-realization.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.27
The best of men however prepares his remedy before old age. His qualities are described. Getting knowledge himself, or getting instructions from others, he develops discrimination (ātmavān). As the merchant turns his heart towards money, the devotee turns his heart towards the Lord, to achieve the Lord. He is the best of men. The austere sannyāsī is the wise man and the person understanding bhakti is the best of men.
TEXT - SB 1.13.28
athodīcīṁ diśaṁ yātu
svair ajñāta-gatir bhavān
ito 'rvāk prāyaśaḥ kālaḥ
puṁsāṁ guṇa-vikarṣaṇaḥ
SYNONYMS
atha—therefore; udīcīm—northern side; diśam—direction; yātu—please go away; svaiḥ—by your relatives; ajñāta—without knowledge; gatiḥ—movements; bhavān—of yourself; itaḥ—after this; arvāk—will usher in; prāyaśaḥ—generally; kālaḥ—time; puṁsām—of men; guṇa—qualities; vikarṣaṇaḥ—diminishing.
TRANSLATION
Please, therefore, leave for the North immediately, without letting your relatives know, for soon that time will approach which will diminish the good qualities of men.
PURPORT
One can compensate for a life of frustration by becoming a dhīra, or leaving home for good without communicating with relatives, and Vidura advised his eldest brother to adopt this way without delay because very quickly the age of Kali was approaching. A conditioned soul is already degraded by the material association, and still in the Kali-yuga the good qualities of a man will deteriorate to the lowest standard. He was advised to leave home before Kali-yuga approached because the atmosphere which was created by Vidura, his valuable instructions on the facts of life, would fade away due to the influence of the age which was fast approaching. To become narottama, or a first-class human being depending completely on the Supreme Lord Śrī Kṛṣṇa, is not possible for any ordinary man. It is stated in Bhagavad-gītā (7.28) that a person who is completely relieved of all taints of sinful acts can alone depend on the Supreme Lord Śrī Kṛṣṇa, the Personality of Godhead. Dhṛtarāṣṭra was advised by Vidura at least to become a dhīra in the beginning if it were impossible for him to become a sannyāsī or a narottama. Persistently endeavoring on the line of self-realization helps a person to rise to the conditions of a narottama from the stage of a dhīra. The dhīra stage is attained after prolonged practice of the yoga system, but by the grace of Vidura one can attain the stage immediately simply by willing to adopt the means of the dhīra stage, which is the preparatory stage for sannyāsa. The sannyāsa stage is the preparatory stage of paramahaṁsa, or the first-grade devotee of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.28
You have not become a narottama. Therefore become a dhīra. Arvāk kālaḥ means “time will come.” That time, the destroyer of man’s qualities like determination and mercy will come.
TEXT - SB 1.13.29
evaṁ rājā vidureṇānujena
prajñā-cakṣur bodhita ājamīḍhaḥ
chittvā sveṣu sneha-pāśān draḍhimno
niścakrāma bhrātṛ-sandarśitādhvā
SYNONYMS
evam—thus; rājā—King Dhṛtarāṣṭra; vidureṇa anujena—by his younger brother Vidura; prajñā—introspective knowledge; cakṣuḥ—eyes; bodhitaḥ—being understood; ājamīḍhaḥ—Dhṛtarāṣṭra, scion of the family of Ajamīḍha; chittvā—by breaking; sveṣu—regarding kinsmen; sneha-pāśān—strong network of affection; draḍhimnaḥ—because of steadfastness; niścakrāma—got out; bhrātṛ—by his brother; sandarśita—direction to; adhvā—the path of liberation.
TRANSLATION
Thus Mahārāja Dhṛtarāṣṭra, the scion of the family of Ajamīḍha, firmly convinced by introspective knowledge [prajñā], broke at once the strong network of familial affection by his resolute determination. Thus he immediately left home to set out on the path of liberation, as directed by his younger brother Vidura.
PURPORT
Lord Śrī Caitanya Mahāprabhu, the great preacher of the principles of Śrīmad-Bhāgavatam, has stressed the importance of association with sādhus, pure devotees of the Lord. He said that even by a moments association with a pure devotee, one can achieve all perfection. We are not ashamed to admit that this fact was experienced in our practical life. Were we not favored by His Divine Grace Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, by our first meeting for a few minutes only, it would have been impossible for us to accept this mighty task of describing Śrīmad-Bhāgavatam in English. Without seeing him at that opportune moment, we could have become a very great business magnate, but never would we have been able to walk the path of liberation and be engaged in the factual service of the Lord under instructions of His Divine Grace. And here is another practical example by the action of Vidura's association with Dhṛtarāṣṭra. Mahārāja Dhṛtarāṣṭra was tightly bound in a network of material affinities related to politics, economy and family attachment, and he did everything in his power to achieve so-called success in his planned projects, but he was frustrated from the beginning to the end so far as his material activities were concerned. And yet, despite his life of failure, he achieved the greatest of all success in self-realization by the forceful instructions of a pure devotee of the Lord, who is the typical emblem of a sādhu. The scriptures enjoin, therefore, that one should associate with sādhus only, rejecting all other kinds of association, and by doing so one will have ample opportunity to hear the sādhus, who can cut to pieces the bonds of illusory affection in the material world. It is a fact that the material world is a great illusion because everything appears to be a tangible reality but at the next moment evaporates like the dashing foam of the sea or a cloud in the sky. A cloud in the sky undoubtedly appears to be a reality because it rains, and due to rains so many temporary green things appear, but in the ultimate issue, everything disappears, namely the cloud, rain and green vegetation, all in due course. But the sky remains, and the varieties of sky or luminaries also remain forever. Similarly, the Absolute Truth, which is compared to the sky, remains eternally, and the temporary cloudlike illusion comes and goes away. Foolish living beings are attracted by the temporary cloud, but intelligent men are more concerned with the eternal sky with all its variegatedness.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.29
He was given teachings of bhakti-mīśra-jñāna, for liberation. He was born in the Ājamīḍha dynasty. Because of his mental determination he could leave. The path shown by his brother was the path of bondage and liberation.
TEXT - SB 1.13.30
patiṁ prayāntaṁ subalasya putrī
pati-vratā cānujagāma sādhvī
himālayaṁ nyasta-daṇḍa-praharṣaṁ
manasvinām iva sat-samprahāraḥ
SYNONYMS
patim—her husband; prayāntam—while leaving home; subalasya—of King Subala; putrī—the worthy daughter; pati-vratā—devoted to her husband; ca—also; anujagāma—followed; sādhvī—the chaste; himālayam—towards the Himalaya Mountains; nyasta-daṇḍa—one who has accepted the rod of the renounced order; praharṣam—object of delight; manasvinām—of the great fighters; iva—like; sat—legitimate; samprahāraḥ—good lashing.
TRANSLATION
The gentle and chaste Gāndhārī, who was the daughter of King Subala of Kandahar [or Gāndhāra], followed her husband, seeing that he was going to the Himalaya Mountains, which are the delight of those who have accepted the staff of the renounced order like fighters who have accepted a good lashing from the enemy.
PURPORT
Saubalinī, or Gāndhārī, daughter of King Subala and wife of King Dhṛtarāṣṭra, was ideal as a wife devoted to her husband. The Vedic civilization especially prepares chaste and devoted wives, of whom Gāndhārī is one amongst many mentioned in history. Lakṣmījī Sītādevī was also a daughter of a great king, but she followed her husband, Lord Rāmacandra, into the forest. Similarly, as a woman Gāndhārī could have remained at home or at her father's house, but as a chaste and gentle lady she followed her husband without consideration. Instructions for the renounced order of life were imparted to Dhṛtarāṣṭra by Vidura, and Gāndhārī was by the side of her husband. But he did not ask her to follow him because he was at that time fully determined, like a great warrior who faces all kinds of dangers in the battlefield. He was no longer attracted to so-called wife or relatives, and he decided to start alone, but as a chaste lady Gāndhārī decided to follow her husband till the last moment. Mahārāja Dhṛtarāṣṭra accepted the order of vānaprastha, and at this stage the wife is allowed to remain as a voluntary servitor, but in the sannyāsa stage no wife can stay with her former husband. A sannyāsī is considered to be a dead man civilly, and therefore the wife becomes a civil widow without connection with her former husband. Mahārāja Dhṛtarāṣṭra did not deny his faithful wife, and she followed her husband at her own risk.
The sannyāsīs accept a rod as the sign of the renounced order of life. There are two types of sannyāsīs. Those who follow the Māyāvādī philosophy, headed by Śrīpāda Śaṅkarācārya, accept only one rod (eka-daṇḍa), but those who follow the Vaiṣṇavite philosophy accept three combined rods (tri-daṇḍa). The Māyāvādī sannyāsīs are ekadaṇḍi-svāmīs, whereas the Vaiṣṇava sannyāsīs are known as tridaṇḍi-svāmīs, or more distinctly, tridaṇḍi-gosvāmīs, in order to be distinguished from the Māyāvādī philosophers. The ekadaṇḍi-svāmīs are mostly fond of the Himalayas, but the Vaiṣṇava sannyāsīs are fond of Vṛndāvana and Purī. The Vaiṣṇava sannyāsīs are narottamas, whereas the Māyāvādī sannyāsīs are dhīras. Mahārāja Dhṛtarāṣṭra was advised to follow the dhīras because at that stage it was difficult for him to become a narottama.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.30
Gāndhārī was the daughter of Subala. Sādhvī means “having good qualities.” How did she go to the Himālayas, which would give great hardship? Such sufferings are a cause of joy for those who have enthusiasm. An example is given. It is like a good (san) fight (samprahāraḥ) experienced by the warrior even if he is very young. Sat-samprahāram is also seen. The neuter case is poetic license. Amara-koṣa says samprahārābhisampāta-kali-saṁsphoṭa-saṁyugāḥ: samprahāra means war, quarrel, battle, conflict.
TEXT - SB 1.13.31
ajāta-śatruḥ kṛta-maitro hutāgnir
viprān natvā tila-go-bhūmi-rukmaiḥ
gṛhaṁ praviṣṭo guru-vandanāya
na cāpaśyat pitarau saubalīṁ ca
SYNONYMS
ajāta—never born; śatruḥ—enemy; kṛta—having performed; maitraḥ—worshiping the demigods; huta-agniḥ—and offering fuel in the fire; viprān—the brāhmaṇas; natvā—offering obeisances; tila-go-bhūmi-rukmaiḥ—along with grains, cows, land and gold; gṛham—within the palace; praviṣṭaḥ—having entered into; guru-vandanāya—for offering respect to the elderly members; na—did not; ca—also; apaśyat—see; pitarau—his uncles; saubalīm—Gāndhārī; ca—also.
TRANSLATION
Mahārāja Yudhiṣṭhira, whose enemy was never born, performed his daily morning duties by praying, offering fire sacrifice to the sun-god, and offering obeisances, grains, cows, land and gold to the brāhmaṇas. He then entered the palace to pay respects to the elderly. However, he could not find his uncles or aunt, the daughter of King Subala.
PURPORT
Mahārāja Yudhiṣṭhira was the most pious king because he personally practiced daily the pious duties for the householders. The householders are required to rise early in the morning, and after bathing they should offer respects to the Deities at home by prayers, by offering fuel in the sacred fire, by giving the brāhmaṇas in charity land, cows, grains, gold, etc., and at last offering to the elderly members due respects and obeisances. One who is not prepared to practice injunctions prescribed in the śāstras cannot be a good man simply by book knowledge. Modern householders are practiced to different modes of life, namely to rise late and then take bed tea without any sort of cleanliness and without any purificatory practices as mentioned above. The household children are taken to practice what the parents practice, and therefore the whole generation glides towards hell. Nothing good can be expected from them unless they associate with sādhus. Like Dhṛtarāṣṭra, the materialistic person may take lessons from a sādhu like Vidura and thus be cleansed of the effects of modern life.
Mahārāja Yudhiṣṭhira, however, could not find in the palace his two uncles, namely Dhṛtarāṣṭra and Vidura, along with Gāndhārī, the daughter of King Subala. He was anxious to see them and therefore asked Sañjaya, the private secretary of Dhṛtarāṣṭra.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.31
Kṛta-maitraḥ means “having performed sandhya rites.” He worshipped the brāhmaṇas with sesame and other items and entered. By using the word praviṣṭaḥ (sometimes associated with entering the funeral pyre) there is a hint at death rites offerings, which also use sesame The word ca indicates not only that he did not see them, but did not know where they had gone. Pitarau refers to Vidura and Dhṛtarāṣṭra.
TEXT - SB 1.13.32
tatra sañjayam āsīnaṁ
papracchodvigna-mānasaḥ
gāvalgaṇe kva nas tāto
vṛddho hīnaś ca netrayoḥ
SYNONYMS
tatra—there; sañjayam—unto Sañjaya; āsīnam—seated; papraccha—he inquired from; udvigna-mānasaḥ—filled with anxiety; gāvalgaṇe—the son of Gavalgaṇa, Sañjaya; kva—where is; naḥ—our; tātaḥ—uncle; vṛddhaḥ—old; hīnaḥ ca—and bereft of; netrayoḥ—the eyes.
TRANSLATION
Mahārāja Yudhiṣṭhira, full of anxiety, turned to Sañjaya, who was sitting there, and said: O Sañjaya, where is our uncle, who is old and blind?
TEXT - SB 1.13.33
ambā ca hata-putrārtā
pitṛvyaḥ kva gataḥ suhṛt
api mayy akṛta-prajñe
hata-bandhuḥ sa bhāryayā
āśaṁsamānaḥ śamalaṁ
gaṅgāyāṁ duḥkhito 'patat
SYNONYMS
ambā—mother aunt; ca—and; hata-putrā—who had lost all her sons; ārtā—in a sorry plight; pitṛvyaḥ—uncle Vidura; kva—where; gataḥ—gone; suhṛt—well-wisher; api—whether; mayi—unto me; akṛta-prajñe—ungrateful; hata-bandhuḥ—one who has lost all his sons; saḥ—Dhṛtarāṣṭra; bhāryayā—with his wife; āśaṁsamānaḥ—in doubtful mind; śamalam—offenses; gaṅgāyām—in the Ganges water; duḥkhitaḥ—in distressed mind; apatat—fell down.
TRANSLATION
Where is my well-wisher, uncle Vidura, and mother Gāndhārī, who is very afflicted due to all her sons' demise? My uncle Dhṛtarāṣṭra was also very mortified due to the death of all his sons and grandsons. Undoubtedly I am very ungrateful. Did he, therefore, take my offenses very seriously and, along with his wife, drown himself in the Ganges?
PURPORT
The Pāṇḍavas, especially Mahārāja Yudhiṣṭhira and Arjuna, anticipated the aftereffects of the Battle of Kurukṣetra, and therefore Arjuna declined to execute the fighting. The fight was executed by the will of the Lord, but the effects of family aggrievement, as they had thought of it before, had come to be true. Mahārāja Yudhiṣṭhira was always conscious of the great plight of his uncle Dhṛtarāṣṭra and aunt Gāndhārī, and therefore he took all possible care of them in their old age and aggrieved conditions. When, therefore, he could not find his uncle and aunt in the palace, naturally his doubts arose, and he conjectured that they had gone down to the water of the Ganges. He thought himself ungrateful because when the Pāṇḍavas were fatherless, Mahārāja Dhṛtarāṣṭra had given them all royal facilities to live, and in return he had killed all Dhṛtarāṣṭra's sons in the Battle of Kurukṣetra. As a pious man, Mahārāja Yudhiṣṭhira took into account all his unavoidable misdeeds, and he never thought of the misdeeds of his uncle and company. Dhṛtarāṣṭra had suffered the effects of his own misdeeds by the will of the Lord, but Mahārāja Yudhiṣṭhira was thinking only of his own unavoidable misdeeds. That is the nature of a good man and devotee of the Lord. A devotee never finds fault with others, but tries to find his own and thus rectify them as far as possible.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.33
Was Dhṛtarāṣṭra depressed (āśaṁsamānaḥ) with the thought of my offense, thinking, “Why should I live, when Yudhiṣṭhira did not leave even one of my sons?” or another meaning is: he desired (āśaṁsamānaḥ) as follows, “Let Yudhiṣṭhira also have the sin of killing me too.”
Jiva's tika ||1.13.33||
api mayy akṛta-prajne hata-bandhuḥ sa bhāryayā |
āśamsamānaḥ śamalam gangāyām duḥkhito ’patat ||
TRANSLATION Has he thrown himself in the Gangā along with his wife, out of sorrow, with all his children dead, while contemplating my sin?
Did he have the desire, “Let Yudhiṣṭhira bear the sin of killing me”?
TEXT - SB 1.13.34
pitary uparate pāṇḍau
sarvān naḥ suhṛdaḥ śiśūn
arakṣatāṁ vyasanataḥ
pitṛvyau kva gatāv itaḥ
SYNONYMS
pitari—upon my father; uparate—falling down; pāṇḍau—Mahārāja Pāṇḍu; sarvān—all; naḥ—of us; suhṛdaḥ—well-wishers; śiśūn—small children; arakṣatām—protected; vyasanataḥ—from all kinds of dangers; pitṛvyau—uncles; kva—where; gatau—have departed; itaḥ—from this place.
TRANSLATION
When my father, Pāṇḍu, fell down and we were all small children, these two uncles gave us protection from all kinds of calamities. They were always our good well-wishers. Alas, where have they gone from here?
TEXT - SB 1.13.35
sūta uvāca
kṛpayā sneha-vaiklavyāt
sūto viraha-karśitaḥ
ātmeśvaram acakṣāṇo
na pratyāhātipīḍitaḥ
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; kṛpayā—out of full compassion; sneha-vaiklavyāt—mental derangement due to profound affection; sūtaḥ—Sañjaya; viraha-karśitaḥ—distressed by separation; ātma-īśvaram—his master; acakṣāṇaḥ—having not seen; na—did not; pratyāha—replied; ati-pīḍitaḥ—being too aggrieved.
TRANSLATION
Sūta Gosvāmī said: Because of compassion and mental agitation, Sañjaya, not having seen his own master, Dhṛtarāṣṭra, was aggrieved and could not properly reply to Mahārāja Yudhiṣṭhira.
PURPORT
Sañjaya was the personal assistant of Mahārāja Dhṛtarāṣṭra for a very long time, and thus he had the opportunity to study the life of Dhṛtarāṣṭra. And when he saw at last that Dhṛtarāṣṭra had left home without his knowledge, his sorrows had no bound. He was fully compassionate toward Dhṛtarāṣṭra because in the game of the Battle of Kurukṣetra, King Dhṛtarāṣṭra had lost everything, men and money, and at last the King and the Queen had to leave home in utter frustration. He studied the situation in his own way because he did not know that the inner vision of Dhṛtarāṣṭra has been awakened by Vidura and that therefore he had left home in enthusiastic cheerfulness for a better life after departure from the dark well of home. Unless one is convinced of a better life after renunciation of the present life, one cannot stick to the renounced order of life simply by artificial dress or staying out of the home.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.35
Sañjaya was overcome with affection, thinking, “What will become of these two without protection?” He was disturbed by affection caused by his relationship which melted his heart.
TEXT - SB 1.13.36
vimṛjyāśrūṇi pāṇibhyāṁ
viṣṭabhyātmānam ātmanā
ajāta-śatruṁ pratyūce
prabhoḥ pādāv anusmaran
SYNONYMS
vimṛjya—smearing; aśrūṇi—tears of the eyes; pāṇibhyām—with his hands; viṣṭabhya—situated; ātmānam—the mind; ātmanā—by intelligence; ajāta-śatrum—unto Mahārāja Yudhiṣṭhira; pratyūce—began to reply; prabhoḥ—of his master; pādau—feet; anusmaran—thinking after.
TRANSLATION
First he slowly pacified his mind by intelligence, and wiping away his tears and thinking of the feet of his master, Dhṛtarāṣṭra, he began to reply to Mahārāja Yudhiṣṭhira.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.36
Viṣṭabhyātmānam ātmanā means “creating steadiness in the mind by intelligence.”
TEXT - SB 1.13.37
sañjaya uvāca
nāhaṁ veda vyavasitaṁ
pitror vaḥ kula-nandana
gāndhāryā vā mahā-bāho
muṣito 'smi mahātmabhiḥ
SYNONYMS
sañjayaḥ uvāca—Sañjaya said; na—not; aham—I; veda—know; vyavasitam—determination; pitroḥ—of your uncles; vaḥ—your; kula-nandana—O descendant of the Kuru dynasty; gāndhāryāḥ—of Gāndhārī; vā—or; mahā-bāho—O great King; muṣitaḥ—cheated; asmi—I have been; mahā-ātmabhiḥ—by those great souls.
TRANSLATION
Sañjaya said: My dear descendant of the Kuru dynasty, I have no information of the determination of your two uncles and Gāndhārī. O King, I have been cheated by those great souls.
PURPORT
That great souls cheat others may be astonishing to know, but it is a fact that great souls cheat others for a great cause. It is said that Lord Kṛṣṇa also advised Yudhiṣṭhira to tell a lie before Droṇācārya, and it was also for a great cause. The Lord wanted it, and therefore it was a great cause. Satisfaction of the Lord is the criterion of one who is bona fide, and the highest perfection of life is to satisfy the Lord by one's occupational duty. That is the verdict of Gītā and Bhāgavatam. Dhṛtarāṣṭra and Vidura, followed by Gāndhārī, did not disclose their determination to Sañjaya, although he was constantly with Dhṛtarāṣṭra as his personal assistant. Sañjaya never thought that Dhṛtarāṣṭra could perform any act without consulting him. But Dhṛtarāṣṭra's going away from home was so confidential that it could not be disclosed even to Sañjaya. Sanātana Gosvāmī also cheated the keeper of the prison house while going away to see Śrī Caitanya Mahāprabhu, and similarly Raghunātha dāsa Gosvāmī also cheated his priest and left home for good to satisfy the Lord. To satisfy the Lord, anything is good, for it is in relation with the Absolute Truth. We also had the same opportunity to cheat the family members and leave home to engage in the service of Śrīmad-Bhāgavatam. Such cheating was necessary for a great cause, and there is no loss for any party in such transcendental fraud.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.37
Veda should actually be vedmi. Muṣitaḥ means cheated. They left while he was sleeping.
Jiva's tika ||1.13.37||
sanjaya uvāca— nāham veda vyavasitam pitror vaḥ kula-nandana |
gāndhāryā vā mahā-bāho muṣito ’smi mahātmabhiḥ ||
TRANSLATION Sanjaya said: O joy of the dynasty! I certainly do not know about your uncles and Gāndhārī. O mighty-armed warrior! They have cheated me.
This text is not in some editions. Sometimes another version is found:
aham vyavasitam rājan pitros te kula-nandana |
na veda sādhvyā gāndhāryā muṣito’smi mahātmabhiḥ ||
O joy to the family! O king! I do not know what your uncles have done along with Gāndhārī. I have been cheated by them.
TEXT - SB 1.13.38
athājagāma bhagavān
nāradaḥ saha-tumburuḥ
pratyutthāyābhivādyāha
sānujo 'bhyarcayan munim
SYNONYMS
atha—thereafter; ājagāma—arrived; bhagavān—the godly personality; nāradaḥ—Nārada; saha-tumburuḥ—along with his tumburu (musical instrument); pratyutthāya—having gotten up from their seats; abhivādya—offering their due obeisances; āha—said; sa-anujaḥ—along with younger brothers; abhyarcayan—thus while receiving in a proper mood; munim—the sage.
TRANSLATION
While Sañjaya was thus speaking, Śrī Nārada, the powerful devotee of the Lord, appeared on the scene carrying his tumburu. Mahārāja Yudhiṣṭhira and his brothers received him properly by getting up from their seats and offering obeisances.
PURPORT
Devarṣi Nārada is described herein as bhagavān due to his being the most confidential devotee of the Lord. The Lord and His very confidential devotees are treated on the same level by those who are actually engaged in the loving service of the Lord. Such confidential devotees of the Lord are very much dear to the Lord because they travel everywhere to preach the glories of the Lord in different capacities and try their utmost to convert the nondevotees of the Lord into devotees in order to bring them to the platform of sanity. Actually a living being cannot be a nondevotee of the Lord because of his constitutional position, but when one becomes a nondevotee or nonbeliever, it is to be understood that the person concerned is not in a sound condition of life. The confidential devotees of the Lord treat such illusioned living beings, and therefore they are most pleasing in the eyes of the Lord. The Lord says in the Bhagavad-gītā that no one is dearer to Him than one who actually preaches the glories of the Lord to convert the nonbelievers and nondevotees. Such personalities as Nārada must be offered all due respects, like those offered to the Personality of Godhead Himself, and Mahārāja Yudhiṣṭhira, along with his noble brothers, were examples for others in receiving a pure devotee of the Lord like Nārada, who had no other business save and except singing the glories of the Lord along with his vīṇā, a musical stringed instrument.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.38
Out of lamentation, Yudhiṣṭhira worshipped him, but more important was the whereabouts of his uncles.
Jiva's tika ||1.13.38||
athājagāma bhagavān nāradaḥ saha-tumburuḥ |
pratyutthāyābhivādyāha sānujo ’bhyarcayan munim ||
TRANSLATION At that time, Lord Nārada, along with Tumburu, arrived. Standing up, Yudhiṣṭhira, along with his brothers, after welcoming and worshipping him, spoke to him.
Another version accepted by Puṇyāraṇya and Citsukha is as follows:
etasminn antare viprā nāradaḥ pratyadṛśyata |
vīṇām tritantrīm dhvanayan bhagavān saha-tumburuḥ |
rāja-dattopanītārdhyam pratyutthanābhinanditam |
paramāsana āsīnam pauravendraḥ sma bhāṣate ||
The brāhmaṇa Nārada along with Tumburu appeared in that room, playing his three-stringed vīṇā. The king spoke to him when he was seated on the best seat, after they rose up and greeted him with arghya given by the king.
TEXT - SB 1.13.39
yudhiṣṭhira uvāca
nāhaṁ veda gatiṁ pitror
bhagavan kva gatāv itaḥ
ambā vā hata-putrārtā
kva gatā ca tapasvinī
SYNONYMS
yudhiṣṭhiraḥ uvāca—Mahārāja Yudhiṣṭhira said; na—do not; aham—myself; veda—know it; gatim—departure; pitroḥ—of the uncles; bhagavan—O godly personality; kva—where; gatau—gone; itaḥ—from this place; ambā—mother aunt; vā—either; hata-putrā—bereft of her sons; ārtā—aggrieved; kva—where; gatā—gone; ca—also; tapasvinī—ascetic.
TRANSLATION
Mahārāja Yudhiṣṭhira said: O godly personality, I do not know where my two uncles have gone. Nor can I find my ascetic aunt who is grief-stricken by the loss of all her sons.
PURPORT
Mahārāja Yudhiṣṭhira, as a good soul and devotee of the Lord, was always conscious of the great loss of his aunt and her sufferings as an ascetic. An ascetic is never disturbed by all kinds of sufferings, and that makes him strong and determined on the path of spiritual progress. Queen Gāndhārī is a typical example of an ascetic because of her marvelous character in many trying situations. She was an ideal woman as mother, wife and ascetic, and in the history of the world such character in a woman is rarely found.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.39
Apāre means “in the ocean of grief.” Since you are the Lord, you know everything. Please tell me.
TEXT - SB 1.13.40
karṇadhāra ivāpāre
bhagavān pāra-darśakaḥ
athābabhāṣe bhagavān
nārado muni-sattamaḥ
SYNONYMS
karṇa-dhāraḥ—captain of the ship; iva—like; apāre—in the extensive oceans; bhagavān—representative of the Lord; pāra-darśakaḥ—one who can give directions to the other side; atha—thus; ābabhāṣe—began to say; bhagavān—the godly personality; nāradaḥ—the great sage Nārada; muni-sat-tamaḥ—the greatest among the devotee philosophers.
TRANSLATION
You are like a captain of a ship in a great ocean and you can direct us to our destination. Thus addressed, the godly personality, Devarṣi Nārada, greatest of the philosopher devotees, began to speak.
PURPORT
There are different types of philosophers, and the greatest of all of them are those who have seen the Personality of Godhead and have surrendered themselves in the transcendental loving service of the Lord. Among all such pure devotees of the Lord, Devarṣi Nārada is the chief, and therefore he has been described herein as the greatest of all philosopher devotees. Unless one has become a sufficiently learned philosopher by hearing the Vedānta philosophy from a bona fide spiritual master, one cannot be a learned philosopher devotee. One must be very faithful, learned and renounced, otherwise one cannot be a pure devotee. A pure devotee of the Lord can give us direction towards the other end of nescience. Devarṣi Nārada used to visit the palace of Mahārāja Yudhiṣṭhira because the Pāṇḍavas were all pure devotees of the Lord, and the Devarṣi was always ready to give them good counsel whenever needed.
TEXT - SB 1.13.41
nārada uvāca
mā kañcana śuco rājan
yad īśvara-vaśaṁ jagat
lokāḥ sapālā yasyeme
vahanti balim īśituḥ
sa saṁyunakti bhūtāni
sa eva viyunakti ca
SYNONYMS
nāradaḥ uvāca—Nārada said; mā—never; kañcana—by all means; śucaḥ—do you lament; rājan—O King; yat—because; īśvara-vaśam—under the control of the Supreme Lord; jagat—world; lokāḥ—all living beings; sa-pālāḥ—including their leaders; yasya—whose; ime—all these; vahanti—do bear; balim—means of worship; īśituḥ—for being protected; saḥ—He; saṁyunakti—gets together; bhūtāni—all living beings; saḥ—He; eva—also; viyunakti—disperses; ca—and.
TRANSLATION
Śrī Nārada said: O pious King, do not lament for anyone, for everyone is under the control of the Supreme Lord. Therefore all living beings and their leaders carry on worship to be well protected. It is He only who brings them together and disperses them.
PURPORT
Every living being, either in this material world or in the spiritual world, is under the control of the Supreme Lord, the Personality of Godhead. Beginning from Brahmājī, the leader of this universe, down to the insignificant ant, all are abiding by the order of the Supreme Lord. Thus the constitutional position of the living being is subordination under the control of the Lord. The foolish living being, especially man, artificially rebels against the law of the Supreme and thus becomes chastised as an asura, or lawbreaker. A living being is placed in a particular position by the order of the Supreme Lord, and he is again shifted from that place by the order of the Supreme Lord or His authorized agents. Brahmā, Śiva, Indra, Candra, Mahārāja Yudhiṣṭhira or, in modern history, Napoleon, Akbar, Alexander, Gandhi, Shubhash and Nehru all are servants of the Lord, and they are placed in and removed from their respective positions by the supreme will of the Lord. None of them is independent. Even though such men or leaders rebel so as not to recognize the supremacy of the Lord, they are put under still more rigorous laws of the material world by different miseries. Only the foolish man, therefore, says that there is no God. Mahārāja Yudhiṣṭhira was being convinced of this naked truth because he was greatly overwhelmed by the sudden departure of his old uncles and aunt. Mahārāja Dhṛtarāṣṭra was placed in that position according to his past deeds; he had already suffered or enjoyed the benefits accrued to him in the past, but due to his good luck, somehow or other he had a good younger brother, Vidura, and by his instruction he left to achieve salvation by closing all accounts in the material world.
Ordinarily one cannot change the course of one's due happiness and distress by plan. Everyone has to accept them as they come under the subtle arrangement of kāla, or invincible time. There is no use trying to counteract them. The best thing is, therefore, that one should endeavor to achieve salvation, and this prerogative is given only to man because of his developed condition of mental activities and intelligence. Only for man are there different Vedic instructions for attainment of salvation during the human form of existence. One who misuses this opportunity of advanced intelligence is verily condemned and put into different types of miseries, either in this present life or in the future. That is the way the Supreme controls everyone.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.41
In the beginning, Yudhiṣṭhira would faint with lamentation on hearing what had happened. Therefore first Nārada appeased his lamentation. “You say do not lament, but I am fainting in separation from those two persons.” “This cannot be prevented because meeting and separation are dependent on the Lord.”
Jiva's tika ||1.13.41||
nārada uvāca— mā kancana śuco rājan yad īśvara-vaśam jagat |
lokāḥ sapālā yasyeme vahanti balim īśituḥ |
sa samyunakti bhūtāni sa eva viyunakti ca ||
TRANSLATION Nārada said: O King! Do not lament for anything, because this world is dependent on the Lord. The Lord to who even the devatās carry offerings joins and separates the living beings.
This verse speaks of dependence of everything on the Lord. Without stating that, the particular cause of their disappearance cannot be explained. The last line is not in some editions. The phrase vahanti balim īśitur occurs in this and the next verse. The first occurrence is an error in transcribing but is accepted in some traditions.
TEXT - SB 1.13.42
yathā gāvo nasi protās
tantyāṁ baddhāś ca dāmabhiḥ
vāk-tantyāṁ nāmabhir baddhā
vahanti balim īśituḥ
SYNONYMS
yathā—as much as; gāvaḥ—cow; nasi—by the nose; protāḥ—strung; tantyām—by the thread; baddhāḥ—bound by; ca—also; dāmabhiḥ—by ropes; vāk-tantyām—in the network of Vedic hymns; nāmabhiḥ—by nomenclatures; baddhāḥ—conditioned; vahanti—carry on; balim—orders; īśituḥ—for being controlled by the Supreme Lord.
TRANSLATION
As a cow, bound through the nose by a long rope, is conditioned, so also human beings are bound by different Vedic injunctions and are conditioned to obey the orders of the Supreme.
PURPORT
Every living being, whether a man or an animal or a bird, thinks that he is free by himself, but actually no one is free from the severe laws of the Lord. The laws of the Lord are severe because they cannot be disobeyed in any circumstance. The man-made laws may be evaded by cunning outlaws, but in the codes of the supreme lawmaker there is not the slightest possibility of neglecting the laws. A slight change in the course of God-made law can bring about a massive danger to be faced by the lawbreaker. Such laws of the Supreme are generally known as the codes of religion, under different conditions, but the principle of religion everywhere is one and the same, namely, obey the orders of the Supreme God, the codes of religion. That is the condition of material existence. All living beings in the material world have taken up the risk of conditioned life by their own selection and are thus entrapped by the laws of material nature. The only way to get out of the entanglement is to agree to obey the Supreme. But instead of becoming free from the clutches of māyā, or illusion, foolish human beings become bound up by different nomenclatures, being designated as brāhmaṇas, kṣatriyas, vaiśyas, śūdras, Hindus, Mohammedans, Indians, Europeans, Americans, Chinese, and many others, and thus they carry out the orders of the Supreme Lord under the influence of respective scriptural or legislative injunctions. The statutory laws of the state are imperfect imitation replicas of religious codes. The secular state, or the godless state, allows the citizens to break the laws of God, but restricts them from disobeying the laws of the state; the result is that the people in general suffer more by breaking the laws of God than by obeying the imperfect laws made by man. Every man is imperfect by constitution under conditions of material existence, and there is not the least possibility that even the most materially advanced man can enact perfect legislation. On the other hand, there is no such imperfection in the laws of God. If leaders are educated in the laws of God, there is no necessity of a makeshift legislative council of aimless men. There is necessity of change in the makeshift laws of man, but there is no change in the God-made laws because they are made perfect by the all-perfect Personality of Godhead. The codes of religion, scriptural injunctions, are made by liberated representatives of God in consideration of different conditions of living, and by carrying out the orders of the Lord, the conditioned living beings gradually become free from the clutches of material existence. The factual position of the living being is, however, that he is the eternal servitor of the Supreme Lord. In his liberated state he renders service to the Lord in transcendental love and thus enjoys a life of full freedom, even sometimes on an equal level with the Lord or sometimes more than the Lord. But in the conditioned material world, every living being wants to be the Lord of other living beings, and thus by the illusion of māyā this mentality of lording it over becomes a cause of further extension of conditional life. So in the material world the living being is still more conditioned, until he surrenders unto the Lord by reviving his original state of eternal servitorship. That is the last instruction of the Bhagavad-gītā and all other recognized scriptures of the world.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.42
To support what has been said about all entities carrying out the Lord’s orders and the Lord causing meeting and separation, two examples are given. Each cow has a rope tied to its nose, and all are tied to one longer rope. What is the connection between the ropes and the longer rope with the present discussion? The Veda is the long rope. Humans are bound by the short ropes of the designations in the Vedas, such as brāhmaṇa and kṣatriya, brahmacārī and gṛhastha. Their payment (balim) is following the order, such as “Every day one must perform sandhyā rites.”
Jiva's tika ||1.13.42||
yathā gāvo nasi protās tantryām baddhāś ca dāmabhiḥ || vāk-tantyām nāmabhir baddhā vahanti balim īśituḥ ||42||
TRANSLATION Just as cows are bound by ropes to the nose and the ropes are all attached to one longer rope, all humans, bound by designations of varṇāśrama derived from the Vedas carry out the orders of the Lord.
This verse is not included in some editions, but is accepted by Śrīdhara Svāmī along with the next verse.
TEXT - SB 1.13.43
yathā krīḍopaskarāṇāṁ
saṁyoga-vigamāv iha
icchayā krīḍituḥ syātāṁ
tathaiveśecchayā nṛṇām
SYNONYMS
yathā—as much as; krīḍa-upaskarāṇām—playthings; saṁyoga—union; vigamau—disunion; iha—in this world; icchayā—by the will of; krīḍituḥ—just to play a part; syātām—takes place; tathā—so also; eva—certainly; īśa—the Supreme Lord; icchayā—by the will of; nṛṇām—of the human beings.
TRANSLATION
As a player sets up and disperses his playthings according to his own sweet will, so the supreme will of the Lord brings men together and separates them.
PURPORT
We must know for certain that the particular position in which we are now set up is an arrangement of the supreme will in terms of our own acts in the past. The Supreme Lord is present as the localized Paramātmā in the heart of every living being, as it is said in the Bhagavad-gītā (13.23), and therefore he knows everything of our activities in every stage of our lives. He rewards the reactions of our actions by placing us in some particular place. A rich man gets his son born with a silver spoon in his mouth, but the child who came as the rich man's son deserved such a place, and therefore he is placed there by the will of the Lord. And at a particular moment when the child has to be removed from that place, he is also carried by the will of the Supreme, even if the child or the father does not wish to be separated from the happy relation. The same thing happens in the case of a poor man also. Neither rich man nor poor man has any control over such meetings or separations of living beings. The example of a player and his playthings should not be misunderstood. One may argue that since the Lord is bound to award the reactionary results of our own actions, the example of a player cannot be applied. But it is not so. We must always remember that the Lord is the supreme will, and He is not bound by any law. Generally the law of karma is that one is awarded the result of one's own actions, but in special cases, by the will of the Lord, such resultant actions are changed also. But this change can be affected by the will of the Lord only, and no other. Therefore, the example of the player cited in this verse is quite appropriate, for the Supreme Will is absolutely free to do whatever He likes, and because He is all-perfect, there is no mistake in any of His actions or reactions. These changes of resultant actions are especially rendered by the Lord when a pure devotee is involved. It is assured in the Bhagavad-gītā (9.30-31) that the Lord saves a pure devotee who has surrendered unto Him without reservation from all sorts of reactions of sins, and there is no doubt about this. There are hundreds of examples of reactions changed by the Lord in the history of the world. If the Lord is able to change the reactions of one's past deeds, then certainly He is not Himself bound by any action or reaction of His own deeds. He is perfect and transcendental to all laws.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.43
Krīḍopaskarāṇām refers to things like dice.
TEXT - SB 1.13.44
yan manyase dhruvaṁ lokam
adhruvaṁ vā na cobhayam
sarvathā na hi śocyās te
snehād anyatra mohajāt
SYNONYMS
yat—even though; manyase—you think; dhruvam—Absolute Truth; lokam—persons; adhruvam—nonreality; vā—either; na—or not; ca—also; ubhayam—or both; sarvathā—in all circumstances; na—never; hi—certainly; śocyāḥ—subject for lamentation; te—they; snehāt—due to affection; anyatra—or otherwise; moha-jāt—due to bewilderment.
TRANSLATION
O King, in all circumstances, whether you consider the soul to be an eternal principle, or the material body to be perishable, or everything to exist in the impersonal Absolute Truth, or everything to be an inexplicable combination of matter and spirit, feelings of separation are due only to illusory affection and nothing more.
PURPORT
The actual fact is that every living being is an individual part and parcel of the Supreme Being, and his constitutional position is subordinate cooperative service. Either in his conditional material existence or in his liberated position of full knowledge and eternity, the living entity is eternally under the control of the Supreme Lord. But those who are not conversant with factual knowledge put forward many speculative propositions about the real position of the living entity. It is admitted, however, by all schools of philosophy, that the living being is eternal and that the covering body of the five material elements is perishable and temporary. The eternal living entity transmigrates from one material body to another by the law of karma, and material bodies are perishable by their fundamental structures. Therefore there is nothing to be lamented in the case of the soul's being transferred into another body, or the material body's perishing at a certain stage. There are others also who believe in the merging of the spirit soul in the Supreme Spirit when it is uncovered by the material encagement, and there are others also who do not believe in the existence of spirit or soul, but believe in tangible matter. In our daily experience we find so many transformations of matter from one form to another, but we do not lament such changing features. In either of the above cases, the force of divine energy is uncheckable; no one has any hand in it, and thus there is no cause of grief.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.44
It has been just said that because everything is under the control of the Lord, one should not lament. But when looking at the world, there is no real object of suffering. People may consider themselves as jīva (dhruvam) or as the body (adhruvam) or neither as jīva or body by being brahman (ubhayam), or having qualities of both consciousness and unconsciousness (vā).[53] All four types of people should not lament for their relatives, since they have no affection (snehād anyatra), being situated with discernment. Affection is the source of lamentation and is the root of ignorance. This affection is generated from illusion in the material world (mohajāt). This indicates that the affection related to bhakti is not included here as a source of lamentation. Lamentation arising from bhakti, the sthāyi-bhāva of karuṇa-rasa, is most excellent.
TEXT - SB 1.13.45
tasmāj jahy aṅga vaiklavyam
ajñāna-kṛtam ātmanaḥ
kathaṁ tv anāthāḥ kṛpaṇā
varteraṁs te ca māṁ vinā
SYNONYMS
tasmāt—therefore; jahi—give up; aṅga—O King; vaiklavyam—mental disparity; ajñāna—ignorance; kṛtam—due to; ātmanaḥ—of yourself; katham—how; tu—but; anāthāḥ—helpless; kṛpaṇāḥ—poor creatures; varteran—be able to survive; te—they; ca—also; mām—me; vinā—without.
TRANSLATION
Therefore give up your anxiety due to ignorance of the self. You are now thinking of how they, who are helpless poor creatures, will exist without you.
PURPORT
When we think of our kith and kin as being helpless and dependent on us, it is all due to ignorance. Every living creature is allowed all protection by the order of the Supreme Lord in terms of each one's acquired position in the world. The Lord is known as bhūta-bhṛt, one who gives protection to all living beings. One should discharge his duties only, for no one but the Supreme Lord can give protection to anyone else. This is explained more clearly in the following verse.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.45
Give up the disturbance of mind which thinks “How will they live without me?”
TEXT - SB 1.13.46
kāla-karma-guṇādhīno
deho 'yaṁ pāñca-bhautikaḥ
katham anyāṁs tu gopāyet
sarpa-grasto yathā param
SYNONYMS
kāla—eternal time; karma—action; guṇa—modes of nature; adhīnaḥ—under the control of; dehaḥ—material body and mind; ayam—this; pāñca-bhautikaḥ—made of the five elements; katham—how; anyān—others; tu—but; gopāyet—give protection; sarpa-grastaḥ—one who is bitten by the snake; yathā—as much as; param—others.
TRANSLATION
This gross material body made of five elements is already under the control of eternal time [kāla], action [karma] and the modes of material nature [guṇa]. How, then, can it, being already in the jaws of the serpent, protect others?
PURPORT
The world's movements for freedom through political, economic, social, and cultural propaganda can do no benefit to anyone, for they are controlled by superior power. A conditioned living being is under the full control of material nature, represented by eternal time and activities under the dictation of different modes of nature. There are three material modes of nature, namely goodness, passion and ignorance. Unless one is situated in the mode of goodness, one cannot see things as they are. The passionate and the ignorant cannot even see things as they are. Therefore a person who is passionate and ignorant cannot direct his activities on the right path. Only the man in the quality of goodness can help to a certain extent. Most persons are passionate and ignorant, and therefore their plans and projects can hardly do any good to others. Above the modes of nature is eternal time, which is called kāla because it changes the shape of everything in the material world. Even if we are able to do something temporarily beneficial, time will see that the good project is frustrated in course of time. The only thing possible to be done is to get rid of eternal time, kāla, which is compared to kāla-sarpa, or the cobra snake, whose bite is always lethal. No one can be saved from the bite of a cobra. The best remedy for getting out of the clutches of the cobralike kāla or its integrity, the modes of nature, is bhakti-yoga, as it is recommended in the Bhagavad-gītā (14.26). The highest perfectional project of philanthropic activities is to engage everyone in the act of preaching bhakti-yoga all over the world because that alone can save the people from the control of māyā, or the material nature represented by kāla, karma and guṇa, as described above. The Bhagavad-gītā (14.26) confirms this definitely.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.46
No one can protect anyone else by giving maintenance. Time is the general cause. Karma is the cause of birth. Guṇa indicates the material cause. The body made of five elements is dependent on these. The body with these constituents is quickly subject to destruction. One person bitten by a snake cannot protect others.
Jiva's tika ||1.13.46||
kāla-karma-guṇādhīno deho ’yam pānca-bhautikaḥ |
katham anyāms tu gopāyet sarpa-grasto yathā-param ||
TRANSLATION This body of five elements is dependent on time, karma and the material ingredients. How can a person, as if bitten by a snake, protect others?
One should not think, “I must protect my parents etc.”
TEXT - SB 1.13.47
ahastāni sahastānām
apadāni catuṣ-padām
phalgūni tatra mahatāṁ
jīvo jīvasya jīvanam
SYNONYMS
ahastāni—those who are devoid of hands; sa-hastānām—of those who are endowed with hands; apadāni—those who are devoid of legs; catuḥ-padām—of those who have four legs; phalgūni—those who are weak; tatra—there; mahatām—of the powerful; jīvaḥ—the living being; jīvasya—of the living being; jīvanam—subsistence.
TRANSLATION
Those who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another.
PURPORT
A systematic law of subsistence in the struggle for existence is there by the supreme will, and there is no escape for anyone by any amount of planning. The living beings who have come to the material world against the will of the Supreme Being are under the control of a supreme power called māyā-śakti, the deputed agent of the Lord, and this daivī māyā is meant to pinch the conditioned souls by threefold miseries, one of which is explained here in this verse: the weak are the subsistence of the strong. No one is strong enough to protect himself from the onslaught of a stronger, and by the will of the Lord there are systematic categories of the weak, the stronger and the strongest. There is nothing to be lamented if a tiger eats a weaker animal, including a man, because that is the law of the Supreme Lord. But although the law states that a human being must subsist on another living being, there is the law of good sense also, for the human being is meant to obey the laws of the scriptures. This is impossible for other animals. The human being is meant for self-realization, and for that purpose he is not to eat anything which is not first offered to the Lord. The Lord accepts from His devotee all kinds of food preparations made of vegetables, fruits, leaves and grains. Fruits, leaves and milk in different varieties can be offered to the Lord, and after the Lord accepts the foodstuff, the devotee can partake of the prasāda, by which all suffering in the struggle for existence will be gradually mitigated. This is confirmed in the Bhagavad-gītā (9.26). Even those who are accustomed to eat animals can offer foodstuff, not to the Lord directly, but to an agent of the Lord, under certain conditions of religious rites. Injunctions of the scriptures are meant not to encourage the eaters of animals, but to restrict them by regulated principles.
The living being is the source of subsistence for other, stronger living beings. No one should be very anxious for his subsistence in any circumstances because there are living beings everywhere, and no living being starves for want of food at any place. Mahārāja Yudhiṣṭhira is advised by Nārada not to worry about his uncles' suffering for want of food, for they could live on vegetables available in the jungles as prasāda of the Supreme Lord and thus realize the path of salvation.
Exploitation of the weaker living being by the stronger is the natural law of existence; there is always an attempt to devour the weak in different kingdoms of living beings. There is no possibility of checking this tendency by any artificial means under material conditions; it can be checked only by awakening the spiritual sense of the human being by practice of spiritual regulations. The spiritual regulative principles, however, do not allow a man to slaughter weaker animals on one side and teach others peaceful coexistence. If man does not allow the animals peaceful coexistence, how can he expect peaceful existence in human society? The blind leaders must therefore understand the Supreme Being and then try to implement the kingdom of God. The kingdom of God, or Rāma-rājya, is impossible without the awakening of God consciousness in the mass mind of the people of the world.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.47
The maintenance of all entities is established in the beginning by the Lord. The animals (ahastāni) are food for the humans. The plants (apadāni) are food for the animals. The small fish are food for the big fish. One entity is the natural food for another. For renounced persons, maintenance through leaves, fruits and flowers prepared for the Lord is not forbidden. Why do you lament then?
Jiva's tika ||1.13.47||
ahastāni sahastānām apadāni catuṣ-padām |
phalgūni tatra mahatām jīvo jīvasya jīvanam ||
TRANSLATION The humans are maintained by the animals and the animals are maintained by the plants. The big are maintained by the small. One living being is the maintenance for another living being.
One should not suffer on being eaten by a tiger.
TEXT - SB 1.13.48
tad idaṁ bhagavān rājann
eka ātmātmanāṁ sva-dṛk
antaro 'nantaro bhāti
paśya taṁ māyayorudhā
SYNONYMS
tat—therefore; idam—this manifestation; bhagavān—the Personality of Godhead; rājan—O King; ekaḥ—one without a second; ātmā—the Supersoul; ātmanām—by His energies; sva-dṛk—qualitatively like Him; antaraḥ—without; anantaraḥ—within and by Himself; bhāti—so manifests; paśya—look; tam—unto Him only; māyayā—by manifestations of different energies; urudhā—appears to be many.
TRANSLATION
Therefore, O King, you should look to the Supreme Lord only, who is one without a second and who manifests Himself by different energies and is both within and without.
PURPORT
The Supreme Lord Personality of Godhead is one without a second, but He manifests Himself by different energies because He is by nature blissful. The living beings are also manifestations of His marginal energy, qualitatively one with the Lord, and there are innumerable living beings both within and without the external and internal energies of the Lord. Since the spiritual world is a manifestation of the Lord's internal energy, the living beings within that internal potency are qualitatively one with the Lord without contamination from the external potency. Although qualitatively one with the Lord, the living being, due to contamination of the material world, is pervertedly manifested, and therefore he experiences so-called happiness and distress in the material world. Such experiences are all ephemeral and do not affect the spirit soul. The perception of such ephemeral happiness and distress is due only to the forgetfulness of his qualities, which are equal to the Lord's. There is, however, a regular current from the Lord Himself, from within and without, by which to rectify the fallen condition of the living being. From within He corrects the desiring living beings as localized Paramātmā, and from without He corrects by His manifestations, the spiritual master and the revealed scriptures. One should look unto the Lord; one should not be disturbed by the so-called manifestations of happiness or distress, but he should try to cooperate with the Lord in His outward activities for correcting the fallen souls. By His order only, one should become a spiritual master and cooperate with the Lord. One should not become a spiritual master for one's personal benefit, for some material gain or as an avenue of business or occupation for earning livelihood. Bona fide spiritual masters who look unto the Supreme Lord to cooperate with Him are actually qualitatively one with the Lord, and the forgetful ones are perverted reflections only. Yudhiṣṭhira Mahārāja is advised by Nārada, therefore, not to be disturbed by the affairs of so-called happiness and distress, but to look only unto the Lord to execute the mission for which the Lord has descended. That was his prime duty.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.48
“You have said that the world is dependent on the Lord. If everything is dependent on the Lord, why do you say that the body is dependent on time, karma and matter?”
That is true. Everything is the Lord because everything in this world including time and karma is the effect of the Lord’s energies. That is expressed in this verse.
The Lord is this universe (idam). Through his svarūpa-śakti, in the form of paramātmā, he is the soul of the jīvas (ātmanām). He is self-revealing (svadṛk). He is the jīva (antaraḥ) as the enjoyer. He is the happiness and distress as the external objects of experience (anantaraḥ). The Lord appears through these three energies (svarūpa-śakti, jīva-śakti, māyā-śakti). See the one Lord manifested as many (urudhā) such as devatās and animals, by the māyā-śakti.
Jiva's tika ||1.13.48||
tad idam bhagavān rājann eka ātmātmanām sva-dṛk |
antaro ’nantaro bhāti paśya tam māyayorudhā ||
TRANSLATION O King! This universe is only the Lord. He is the one soul of all the jīvas. He is self-manifesting, not dependent on others. He is the jīva and the objects of enjoyment for the jīva. See the one Lord manifested as many by his material energy.
Since the world is an effect of the Lord, composed of his inconceivable śakti, it is dependent on him. That is explained in this verse. See Bhagavān transforming into this world by his inconceivable śakti of māyā. He transforms by that śakti as the world but remains in his original form like the cintāmaṇi.
TEXT - SB 1.13.49
so 'yam adya mahārāja
bhagavān bhūta-bhāvanaḥ
kāla-rūpo 'vatīrṇo 'syām
abhāvāya sura-dviṣām
SYNONYMS
saḥ—that Supreme Lord; ayam—the Lord Śrī Kṛṣṇa; adya—at present; mahārāja—O King; bhagavān—the Personality of Godhead; bhūta-bhāvanaḥ—the creator or the father of everything created; kāla-rūpaḥ—in the disguise of all-devouring time; avatīrṇaḥ—descended; asyām—upon the world; abhāvāya—for eliminating; sura-dviṣām—those who are against the will of the Lord.
TRANSLATION
That Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, in the guise of all-devouring time [kāla-rūpa] has now descended on earth to eliminate the envious from the world.
PURPORT
There are two classes of human beings, namely the envious and the obedient. Since the Supreme Lord is one and the father of all living beings, the envious living beings are also His sons, but they are known as the asuras. But the living beings who are obedient to the supreme father are called devatās, or demigods, because they are not contaminated by the material conception of life. Not only are the asuras envious of the Lord in even denying the existence of the Lord, but they are also envious of all other living beings. The predominance of asuras in the world is occasionally rectified by the Lord when He eliminates them from the world and establishes a rule of devatās like the Pāṇḍavas. His designation as kāla in disguise is significant. He is not at all dangerous, but He is the transcendental form of eternity, knowledge and bliss. For the devotees His factual form is disclosed, and for the nondevotees He appears like kāla-rūpa, which is causal form. This causal form of the Lord is not at all pleasing to the asuras, and therefore they think of the Lord as formless in order to feel secure that they will not be vanquished by the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.49
Where does this person with such powers exist? He is living in Dvārakā. He is here (so ’yam). He has appeared on earth (asyām) for destroying the demons. Appearing to the demons as the form of time he destroys them. Actually he has a form of supreme bliss but for the demons he appears as time.
Jiva's tika ||1.13.49||
so ’yam adya mahārāja bhagavān bhūta-bhāvanaḥ |
kāla-rūpo ’vatīrṇo ’syām abhāvāya sura-dviṣām ||
TRANSLATION He, the Lord of Dvārakā, protector of all beings, has now appeared in the form of time to destroy the demons of the world.
He has appeared as time to kill the demons but remains in his form of supreme bliss. The near past is expressed as present, now (adya).
TEXT - SB 1.13.50
niṣpāditaṁ deva-kṛtyam
avaśeṣaṁ pratīkṣate
tāvad yūyam avekṣadhvaṁ
bhaved yāvad iheśvaraḥ
SYNONYMS
niṣpāditam—performed; deva-kṛtyam—what was to be done on behalf of the demigods; avaśeṣam—the rest; pratīkṣate—being awaited; tāvat—up to that time; yūyam—all of you Pāṇḍavas; avekṣadhvam—observe and wait; bhavet—may; yāvat—as long as; iha—in this world; īśvaraḥ—the Supreme Lord.
TRANSLATION
The Lord has already performed His duties to help the demigods, and He is awaiting the rest. You Pāṇḍavas may wait as long as the Lord is here on earth.
PURPORT
The Lord descends from His abode (Kṛṣṇaloka), the topmost planet in the spiritual sky, in order to help the demigod administrators of this material world when they are greatly vexed by the asuras, who are envious not only of the Lord but also of His devotees. As referred to above, the conditioned living beings contact material association by their own choice, dictated by a strong desire to lord it over the resources of the material world and become imitation lords of all they survey. Everyone is trying to become an imitation God; there is keen competition amongst such imitation gods, and such competitors are generally known as asuras. When there are too many asuras in the world, then it becomes a hell for those who are devotees of the Lord. Due to the growth of the asuras, the mass of people who are generally devoted to the Lord by nature and the pure devotees of the Lord, including the demigods in higher planets, pray to the Lord for relief, and the Lord either descends personally from His abode or deputes some of His devotees to remodel the fallen condition of human society, or even animal society. Such disruptions take place not only in human society but also among animals, birds or other living beings, including the demigods in the higher planets. Lord Śrī Kṛṣṇa descended personally to vanquish asuras like Kaṁsa, Jarāsandha and Śiśupāla, and during the reign of Mahārāja Yudhiṣṭhira almost all these asuras were killed by the Lord. Now he was awaiting the annihilation of His own dynasty, called the Yadu-vaṁśa, who appeared by His will in this world. He wanted to take them away before His own departure to His eternal abode. Nārada, like Vidura, did not disclose the imminent annihilation of the Yadu dynasty, but indirectly gave a hint to the King and his brothers to wait till the incident happened and the Lord departed.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.50
He is waiting only for the remaining actions. Like Vidura, Nārada did not describe the arrangement for the destruction of the Yadu family, which he knew had already taken place. The verb has no object, but it means that they should observe everything as objects of “I” and “mine.” Even hearing about the incident, they should consider everything in this way.
Jiva's tika ||1.13.50||
niṣpāditam deva-kṛtyam avaśeṣam pratīkṣate |
tāvad yūyam avekṣadhvam bhaved yāvad iheśvaraḥ ||
TRANSLATION Having completed the actions for the devatās, he is waiting for the remaining activities. While he remains on earth, you should consider all things as objects of attachment.
The remaining activities were already known to Nārada, though he did not reveal them. At that time, the Lord also wanted to have the Pāṇdavas enter eternal pastimes.
TEXT - SB 1.13.51
dhṛtarāṣṭraḥ saha bhrātrā
gāndhāryā ca sva-bhāryayā
dakṣiṇena himavata
ṛṣīṇām āśramaṁ gataḥ
SYNONYMS
dhṛtarāṣṭraḥ—Dhṛtarāṣṭra; saha—along with; bhrātrā—his brother Vidura; gāndhāryā—Gāndhārī also; ca—and; sva-bhāryayā—his own wife; dakṣiṇena—by the southern side; himavataḥ—of the Himalaya Mountains; ṛṣīṇām—of the ṛṣis; āśramam—in shelter; gataḥ—he has gone.
TRANSLATION
O King, your uncle Dhṛtarāṣṭra, his brother Vidura and his wife Gāndhārī have gone to the southern side of the Himalaya Mountains, where there are shelters of the great sages.
PURPORT
To pacify the mourning Mahārāja Yudhiṣṭhira, Nārada first of all spoke from the philosophical point of view, and then he began to describe the future movements of his uncle, which he could see by his foreseeing powers, and thus began to describe as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.51
Having dispelled his lamentation, he now tells the actual facts to the inquisitive Yudhiṣṭhira in six verses. Dakṣiṇena means “in the southern direction.”
TEXT - SB 1.13.52
srotobhiḥ saptabhir yā vai
svardhunī saptadhā vyadhāt
saptānāṁ prītaye nānā
sapta-srotaḥ pracakṣate
SYNONYMS
srotobhiḥ—by currents; saptabhiḥ—by seven (divisions); yā—the river; vai—certainly; svardhunī—the sacred Ganges; saptadhā—seven branches; vyadhāt—created; saptānām—of the seven; prītaye—for the satisfaction of; nānā—various; sapta-srotaḥ—seven sources; pracakṣate—known by name.
TRANSLATION
The place is called Saptasrota ["divided by seven"] because there the waters of the sacred Ganges were divided into seven branches. This was done for the satisfaction of the seven great ṛṣis.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.52
That which is famous as Gaṅgā (svardhunī) made herself into seven (saptadhā). Why? She did it to please the seven sages. That place is called by names like Sapta-srota or Marīci-gaṅgā.
TEXT - SB 1.13.53
snātvānusavanaṁ tasmin
hutvā cāgnīn yathā-vidhi
ab-bhakṣa upaśāntātmā
sa āste vigataiṣaṇaḥ
SYNONYMS
snātvā—by taking bath; anusavanam—regularly three times (morning, noon and evening); tasmin—in that Ganges divided into seven; hutvā—by performing the Agni-hotra sacrifice; ca—also; agnīn—in the fire; yathā-vidhi—just according to the tenets of the scripture; ap-bhakṣaḥ—fasting by drinking only water; upaśānta—completely controlled; ātmā—the gross senses and the subtle mind; saḥ—Dhṛtarāṣṭra; āste—would be situated; vigata—devoid of; eṣaṇaḥ—thoughts in relation with family welfare.
TRANSLATION
On the banks at Saptasrota, Dhṛtarāṣṭra is now engaged in beginning aṣṭāṅga-yoga by bathing three times daily, in the morning, noon and evening, by performing the Agni-hotra sacrifice with fire and by drinking only water. This helps one control the mind and the senses and frees one completely from thoughts of familial affection.
PURPORT
The yoga system is a mechanical way to control the senses and the mind and divert them from matter to spirit. The preliminary processes are the sitting posture, meditation, spiritual thoughts, manipulation of air passing within the body, and gradual situation in trance, facing the Absolute Person, Paramātmā. Such mechanical ways of rising to the spiritual platform prescribe some regulative principles of taking bath daily three times, fasting as far as possible, sitting and concentrating the mind on spiritual matters and thus gradually becoming free from viṣaya, or material objectives. Material existence means to be absorbed in the material objective, which is simply illusory. House, country, family, society, children, property, and business are some of the material coverings of the spirit, ātmā, and the yoga system helps one to become free from all these illusory thoughts and gradually turn towards the Absolute Person, Paramātmā. By material association and education, we learn simply to concentrate on flimsy things, but yoga is the process of forgetting them altogether. Modern so-called yogīs and yoga systems manifest some magical feats, and ignorant persons are attracted by such false things, or they accept the yoga system as a cheap healing process for diseases of the gross body. But factually the yoga system is the process of learning to forget what we have acquired throughout the struggle for existence. Dhṛtarāṣṭra was all along engaged in improving family affairs by raising the standard of living of his sons or by usurping the property of the Pāṇḍavas for the sake of his own sons. These are common affairs for a man grossly materialistic and without knowledge of the spiritual force. He does not see how this can drag one from heaven to hell. By the grace of his younger brother Vidura, Dhṛtarāṣṭra was enlightened and could see his grossly illusory engagements, and by such enlightenment he was able to leave home for spiritual realization. Śrī Nāradadeva was just foretelling the way of his spiritual progress in a place which was sanctified by the flow of the celestial Ganges. Drinking water only, without solid food, is also considered fasting. This is necessary for advancement of spiritual knowledge. A foolish man wants to be a cheap yogī without observing the regulative principles. A man who has no control over the tongue at first can hardly become a yogī. Yogī and bhogī are two opposite terms. The bhogī, or the merry man who eats and drinks, cannot be a yogī, for a yogī is never allowed to eat and drink unrestrictedly. We may note with profit how Dhṛtarāṣṭra began his yoga system by drinking water only and sitting calmly in a place with a spiritual atmosphere, deeply absorbed in the thoughts of the Lord Hari, the Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.53
The process of aṣṭāṅga-yoga that he performed is described in four verses. The niyamas are bathing, sacrifice and taking water as food. The yamas are calming the mind (upaśāntātmā) and destroying attachments (vigataiṣaṇaḥ). Āsana, prāṇāyāma and pratyāhārā are described in the third line. Dhāraṇā and dhyāna are described in the last line.
TEXT - SB 1.13.54
jitāsano jita-śvāsaḥ
pratyāhṛta-ṣaḍ-indriyaḥ
hari-bhāvanayā dhvasta-
rajaḥ-sattva-tamo-malaḥ
SYNONYMS
jita-āsanaḥ—one who has controlled the sitting posture; jita-śvāsaḥ—one who has controlled the breathing process; pratyāhṛta—turning back; ṣaṭ—six; indriyaḥ—senses; hari—the Absolute Personality of Godhead; bhāvanayā—absorbed in; dhvasta—conquered; rajaḥ—passion; sattva—goodness; tamaḥ—ignorance; malaḥ—contaminations.
TRANSLATION
One who has controlled the sitting postures [the yogic āsanas] and the breathing process can turn the senses toward the Absolute Personality of Godhead and thus become immune to the contaminations of the modes of material nature, namely mundane goodness, passion and ignorance.
PURPORT
The preliminary activities of the way of yoga are āsana, prāṇāyāma, pratyāhāra, dhyāna, dhāraṇā, etc. Mahārāja Dhṛtarāṣṭra was to attain success in those preliminary actions because he was seated in a sanctified place and was concentrating upon one objective, namely the Supreme Personality of Godhead (Hari). Thus all his senses were being engaged in the service of the Lord. This process directly helps the devotee to get freedom from the contaminations of the three material modes of nature. Even the highest mode, the material mode of goodness, is also a cause of material bondage, and what to speak of the other qualities, namely passion and ignorance. Passion and ignorance increase the material propensities of hankering for material enjoyment, and a strong sense of lust provokes the accumulation of wealth and power. One who has conquered these two base mentalities and has raised himself to the platform of goodness, which is full of knowledge and morality, cannot also control the senses, namely the eyes, the tongue, the nose, the ear and touch. But one who has surrendered himself unto the lotus feet of Lord Hari, as above mentioned, can transcend all influences of the modes of material nature and be fixed in the service of the Lord. The bhakti-yoga process, therefore, directly applies the senses to the loving service of the Lord. This prohibits the performer from engaging in material activities. This process of turning the senses from material attachment to the loving transcendental service of the Lord is called pratyāhāra, and the very process is called prāṇāyāma, ultimately ending in samādhi, or absorption in pleasing the Supreme Lord Hari by all means.
TEXT - SB 1.13.55
vijñānātmani saṁyojya
kṣetrajñe pravilāpya tam
brahmaṇy ātmānam ādhāre
ghaṭāmbaram ivāmbare
SYNONYMS
vijñāna—purified identity; ātmani—in intelligence; saṁyojya—perfectly fixing; kṣetra-jñe—in the matter of the living being; pravilāpya—merging; tam—him; brahmaṇi—in the Supreme; ātmānam—pure living being; ādhāre—in the reservoir; ghaṭa-ambaram—sky within the block; iva—like; ambare—in the supreme sky.
TRANSLATION
Dhṛtarāṣṭra will have to amalgamate his pure identity with intelligence and then merge into the Supreme Being with knowledge of his qualitative oneness, as a living entity, with the Supreme Brahman. Being freed from the blocked sky, he will have to rise to the spiritual sky.
PURPORT
The living being, by his desiring to lord it over the material world and declining to cooperate with the Supreme Lord, contacts the sum total of the material world, namely the mahat-tattva, and from the mahat-tattva his false identity with the material world, intelligence, mind and senses is developed. This covers his pure spiritual identity. By the yogic process, when his pure identity is realized in self-realization, one has to revert to the original position by amalgamating the five gross elements and the subtle elements, mind and intelligence, into the mahat-tattva again. Thus getting freed from the clutches of the mahat-tattva, he has to merge in the existence of the Supersoul. In other words, he has to realize that qualitatively he is nondifferent from the Supersoul, and thus he transcends the material sky by his pure identical intelligence and thus becomes engaged in the transcendental loving service of the Lord. This is the highest perfectional development of spiritual identity, which was attained by Dhṛtarāṣṭra by the grace of Vidura and the Lord. The Lord's mercy was bestowed upon him by his personal contact with Vidura, and when he was actually practicing the instructions of Vidura, the Lord helped him to attain the highest perfectional stage.
A pure devotee of the Lord does not live on any planet of the material sky, nor does he feel any contact with material elements. His so-called material body does not exist, being surcharged with the spiritual current of the Lord's identical interest, and thus he is permanently freed from all contaminations of the sum total of the mahat-tattva. He is always in the spiritual sky, which he attains by being transcendental to the sevenfold material covering by the effect of his devotional service. The conditioned souls are within the coverings, whereas the liberated soul is far beyond the cover.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.55
Merging the elements of his body into the senses, merging the false ego (ātmānam) into the mahat-tattva (vijñānātmani), merging the mahat-tattva into the jīva (kṣetra-jñe), perceiving it as such, and merging the jīva into the brahman, merging the Paramātmā situated in the body (ātmānam) into Bhagavān, the Lord (ādhāre), the āśraya-tattva, the aṁśī. But it is well known that Paramātmā and Bhagavān are one. That is true, but though they are one, there is a functional difference. This is explained through an example. It is like air in a pot and the air, like the limited sky and the unlimited sky. The sky in the pot and the sky outside the pot are actually one since the sky is all-pervading. Lack of deviation is described. Deviation arises from internal disturbance of the guṇas or from external agitation of the senses. Dhṛtarāṣṭra has neither because he has destroyed the results of the guṇas of māyā, the impressions of desires. Therefore he has controlled the senses and mind.
TEXT - SB 1.13.56
dhvasta-māyā-guṇodarko
niruddha-karaṇāśayaḥ
nivartitākhilāhāra
āste sthāṇur ivācalaḥ
tasyāntarāyo maivābhūḥ
sannyastākhila-karmaṇaḥ
SYNONYMS
dhvasta—being destroyed; māyā-guṇa—the modes of material nature; udarkaḥ—after effects; niruddha—being suspended; karaṇa-āśayaḥ—the senses and the mind; nivartita—stopped; akhila—all; āhāraḥ—food for the senses; āste—is sitting; sthāṇuḥ—immovable; iva—like; acalaḥ—fixed; tasya—his; antarāyaḥ—hindrances; mā eva—never like that; abhūḥ—be; sannyasta—renounced; akhila—all sorts; karmaṇaḥ—material duties.
TRANSLATION
He will have to suspend all the actions of the senses, even from the outside, and will have to be impervious to interactions of the senses, which are influenced by the modes of material nature. After renouncing all material duties, he must become immovably established, beyond all sources of hindrances on the path.
PURPORT
Dhṛtarāṣṭra had attained, by the yogic process, the stage of negation of all sorts of material reaction. The effects of the material modes of nature draw the victim to indefatigable desires of enjoying matter, but one can escape such false enjoyment by the yogic process. Every sense is always busy in searching for its food, and thus the conditioned soul is assaulted from all sides and has no chance to become steady in any pursuit. Mahārāja Yudhiṣṭhira was advised by Nārada not to disturb his uncle by attempting to bring him back home. He was now beyond the attraction of anything material. The material modes of nature (the guṇas) have their different modes of activities, but above the material modes of nature is a spiritual mode, which is absolute. Nirguṇa means without reaction. The spiritual mode and its effect are identical; therefore the spiritual quality is distinguished from its material counterpart by the word nirguṇa. After complete suspension of the material modes of nature, one is admitted to the spiritual sphere, and action dictated by the spiritual modes is called devotional service, or bhakti. Bhakti is therefore nirguṇa attained by direct contact with the Absolute.
Jiva's tika ||1.13. 55-56||
vijnānātmani samyojya kṣetrajne pravilāpya tam |
brahmaṇy ātmānam ādhāre ghaṭāmbaram ivāmbare ||
dhvasta-māyā-guṇodarko niruddha-karaṇāśayaḥ |
nivartitākhilāhāra āste sthāṇur ivācalaḥ ||
TRANSLATION Meditating on merging subtle body into the pure jīva and merging the pure jīva into Brahman, like merging the sky in the pot into the sky, he has destroyed the impressions arising from the guṇas of māyā, controlled the senses and mind. Stopping all enjoyment of the senses (or eating), he remains without movement like a pillar.
Separating the subtle body, the shelter of the ahankāra (ātmā), from the gross body, merging it into the jīva (kṣetra-jne) who identifies with the two bodies, and merging that kṣetra-jnā into the pure jīva (vijnānātmani), one should merge that into Brahman, like merging the sky within a pot into the sky. The example is used to show the non-difference in terms of possessing cit.
TEXT - SB 1.13.57
sa vā adyatanād rājan
parataḥ pañcame 'hani
kalevaraṁ hāsyati svaṁ
tac ca bhasmī-bhaviṣyati
SYNONYMS
saḥ—he; vā—in all probability; adya—today; tanāt—from; rājan—O King; parataḥ—ahead; pañcame—on the fifth; ahani—day; kalevaram—body; hāsyati—shall quit; svam—his own; tat—that; ca—also; bhasmī—ashes; bhaviṣyati—will turn into.
TRANSLATION
O King, he will quit his body, most probably on the fifth day from today. And his body will turn to ashes.
PURPORT
Nārada Muni's prophecy prohibited Yudhiṣṭhira Mahārāja from going to the place where his uncle was staying because even after quitting the body by his own mystic power, Dhṛtarāṣṭra would not be in need of any funeral ceremony; Nārada Muni indicated that his body by itself would burn to ashes. The perfection of the yoga system is attained by such mystic power. The yogī is able to quit his body by his own choice of time and can attain any planet he desires by turning the present body into ashes by self-made fire.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.57
Since Yudhiṣṭhira may try to bring him back Nārada says “Do not be an obstacle (antarāyaḥ)!” Abhūḥ in this case should be bhūḥ with mā, but stays in that form because of poetic license. Yudhiṣṭhira may still want to see him. Therefore Nārada says five days from now (adyatanāt) he will give up his body. Yudhiṣṭhira may want to go to burn the body. Nārada says that he will burn himself up (svam).
TEXT - SB 1.13.58
dahyamāne 'gnibhir dehe
patyuḥ patnī sahoṭaje
bahiḥ sthitā patiṁ sādhvī
tam agnim anu vekṣyati
SYNONYMS
dahyamāne—while it is burning; agnibhiḥ—by the fire; dehe—the body; patyuḥ—of the husband; patnī—the wife; saha-uṭaje—along with the thatched cottage; bahiḥ—outside; sthitā—situated; patim—unto the husband; sādhvī—the chaste lady; tam—that; agnim—fire; anu vekṣyati—looking with great attention will enter the fire.
TRANSLATION
While outside observing her husband, who will burn in the fire of mystic power along with his thatched cottage, his chaste wife will enter the fire with rapt attention.
PURPORT
Gāndhārī was an ideal chaste lady, a life companion of her husband, and therefore when she saw her husband burning in the fire of mystic yoga along with his cottage of leaves, she despaired. She left home after losing her one hundred sons, and in the forest she saw that her most beloved husband was also burning. Now she actually felt alone, and therefore she entered the fire of her husband and followed her husband to death. This entering of a chaste lady into the fire of her dead husband is called the satī rite, and the action is considered to be most perfect for a woman. In a later age, this satī rite became an obnoxious criminal affair because the ceremony was forced upon even an unwilling woman. In this fallen age it is not possible for any lady to follow the satī rite as chastely as it was done by Gāndhārī and others in past ages. A chaste wife like Gāndhārī would feel the separation of her husband to be more burning than actual fire. Such a lady can observe the satī rite voluntarily, and there is no criminal force by anyone. When the rite became a formality only and force was applied upon a lady to follow the principle, actually it became criminal, and therefore the ceremony was to be stopped by state law. This prophecy of Nārada Muni to Mahārāja Yudhiṣṭhira forbade him to go to his widowed aunt.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.58
“I will go and bring back Gāndhārī!” No, that is not possible. When the body of her husband burns along with the hut (sahoṭaje) by the fire of yoga and the household fire, she, situated outside, will enter the fire following (anu) her husband.
TEXT - SB 1.13.59
viduras tu tad āścaryaṁ
niśāmya kuru-nandana
harṣa-śoka-yutas tasmād
gantā tīrtha-niṣevakaḥ
SYNONYMS
viduraḥ—Vidura also; tu—but; tat—that incident; āścaryam—wonderful; niśāmya—seeing; kuru-nandana—O son of the Kuru dynasty; harṣa—delight; śoka—grief; yutaḥ—affected by; tasmāt—from that place; gantā—will go away; tīrtha—place of pilgrimage; niṣevakaḥ—for being enlivened.
TRANSLATION
Vidura, being affected with delight and grief, will then leave that place of sacred pilgrimage.
PURPORT
Vidura was astonished to see the marvelous departure of his brother Dhṛtarāṣṭra as a liberated yogī, for in his past life he was much attached to materialism. Of course it was only due to Vidura that his brother attained the desirable goal of life. Vidura was therefore glad to learn about it. But he was sorry that he could not make his brother turn into a pure devotee. This was not done by Vidura because of Dhṛtarāṣṭra's being inimical to the Pāṇḍavas, who were all devotees of the Lord. An offense at the feet of a Vaiṣṇava is more dangerous than an offense at the lotus feet of the Lord. Vidura was certainly very liberal to bestow mercy upon his brother Dhṛtarāṣṭra, whose past life was very materialistic. But ultimately the result of such mercy certainly depended on the will of the Supreme Lord in the present life; therefore Dhṛtarāṣṭra attained liberation only, and after many such liberated states of life one can attain to the stage of devotional service. Vidura was certainly very mortified by the death of his brother and sister-in-law, and the only remedy to mitigate such lamentation was to go out to pilgrimage. Thus Mahārāja Yudhiṣṭhira had no chance to call back Vidura, his surviving uncle.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.59
“I will go and bring Vidura back.” No, that is not possible. Seeing this astonishing event, he will depart for holy places. Vidura will be joyful, since Dhṛtarāṣṭra has attained a spiritual goal. He will lament as a worldly custom. He will then go from that place to serve holy places. It should be understood that Dhṛtarāṣṭra being an offender to devotees, attained only liberation and not prema, since Vidura did not give such mercy.
Jiva's tika ||1.13.59||
viduras tu tad āścaryam niśāmya kuru-nandana |
harṣa-śoka-yutas tasmād gantā tīrtha-niṣevakaḥ ||
TRANSLATION O joy of the Kurus! Seeing this astonishing event, Vidura, with joy and lamentation, will depart to visit holy places.
Vidura heard about Dhṛtarāṣtṛa’s attaining the spiritual goal, with some joy. He was actually deeply lamenting.
TEXT - SB 1.13.60
ity uktvāthāruhat svargaṁ
nāradaḥ saha-tumburuḥ
yudhiṣṭhiro vacas tasya
hṛdi kṛtvājahāc chucaḥ
SYNONYMS
iti—thus; uktvā—having addressed; atha—thereafter; āruhat—ascended; svargam—into outer space; nāradaḥ—the great sage Nārada; saha—along with; tumburuḥ—his stringed instrument; yudhiṣṭhiraḥ—Mahārāja Yudhiṣṭhira; vacaḥ—instructions; tasya—of his; hṛdi kṛtvā—keeping in the heart; ajahāt—gave up; śucaḥ—all lamentations.
TRANSLATION
Having spoken thus, the great sage Nārada, along with his vīṇā, ascended into outer space. Yudhiṣṭhira kept his instruction in his heart and so was able to get rid of all lamentations.
PURPORT
Śrī Nāradajī is an eternal spaceman, having been endowed with a spiritual body by the grace of the Lord. He can travel in the outer spaces of both the material and spiritual worlds without restriction and can approach any planet in unlimited space within no time. We have already discussed his previous life as the son of a maidservant. Because of his association with pure devotees, he was elevated to the position of an eternal spaceman and thus had freedom of movement. One should therefore try to follow in the footsteps of Nārada Muni and not make a futile effort to reach other planets by mechanical means. Mahārāja Yudhiṣṭhira was a pious king, and therefore he could see Nārada Muni occasionally; anyone who desires to see Nārada Muni must first be pious and follow in the footsteps of Nārada Muni.
Srila Visvanatha Cakravarti Thakur Commentary - 1.13.60
Nārada saying this concluded, and then ascended to Svarga. Śucaḥ means lamentation.
Thus end the Bhaktivedanta purports of the First Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Dhṛtarāṣṭra Quits Home."
14. The Disappearance of Lord Kṛṣṇa
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28-29, 30, 31, 32-33, 34, 35-36, 37, 38, 39, 40, 41, 42, 43, 44
TEXT - SB 1.14.1
sūta uvāca
samprasthite dvārakāyāṁ
jiṣṇau bandhu-didṛkṣayā
jñātuṁ ca puṇya-ślokasya
kṛṣṇasya ca viceṣṭitam
SYNONYMS
sūtaḥ uvāca—Śrī Sūta Gosvāmī said; samprasthite—having gone to; dvārakāyām—the city of Dvārakā; jiṣṇau—Arjuna; bandhu—friends and relatives; didṛkṣayā—for meeting them; jñātum—to know; ca—also; puṇya-ślokasya—of one whose glories are sung by Vedic hymns; kṛṣṇasya—of Lord Kṛṣṇa; ca—and; viceṣṭitam—further programs of work.
TRANSLATION
Śrī Sūta Gosvāmī said: Arjuna went to Dvārakā to see Lord Śrī Kṛṣṇa and other friends and also to learn from the Lord of His next activities.
PURPORT
As stated in Bhagavad-gītā, the Lord descended on earth for the protection of the faithful and annihilation of the impious, so after the Battle of Kurukṣetra and establishment of Mahārāja Yudhiṣṭhira, the mission of the Lord was complete. The Pāṇḍavas, especially Śrī Arjuna, were eternal companions of the Lord, and therefore Arjuna went to Dvārakā to hear from the Lord of His next program of work.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.1
sūta uvāca—
samprasthite dvārakāyāṁ jiṣṇau bandhu-didṛkṣayā |
jñātuṁ ca puṇya-ślokasya kṛṣṇasya ca viceṣṭitam ||
vyatītāḥ katicin māsās tadā nāyāt tato ’rjunaḥ |
dadarśa ghora-rūpāṇi nimittāni kurūdvahaḥ ||
In the fourteenth chapter, Yudhiṣṭhira understands the meaning of the inauspicious signs when he sees Arjuna arrive in distress.
He went to understand Kṛṣṇa’s activities and his intentions (ca). “Some months” means seven months. Nimittāni means ill omens.
TEXT - SB 1.14.2
vyatītāḥ katicin māsās
tadā nāyāt tato 'rjunaḥ
dadarśa ghora-rūpāṇi
nimittāni kurūdvahaḥ
SYNONYMS
vyatītāḥ—after passing; katicit—a few; māsāḥ—months; tadā—at that time; na āyāt—did not return; tataḥ—from there; arjunaḥ—Arjuna; dadarśa—observed; ghora—fearful; rūpāṇi—appearances; nimittāni—various causes; kuru-udvahaḥ—Mahārāja Yudhiṣṭhira.
TRANSLATION
A few months passed, and Arjuna did not return. Mahārāja Yudhiṣṭhira then began to observe some inauspicious omens, which were fearful in themselves.
PURPORT
Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead is ad infinitum, more powerful than the most powerful sun of our experience. Millions and billions of suns are created by Him and annihilated by Him within His one breathing period. In the material world the sun is considered to be the source of all productivity and material energy, and only due to the sun can we have the necessities of life. Therefore, during the personal presence of the Lord on the earth, all paraphernalia for our peace and prosperity, especially religion and knowledge, were in full display because of the Lord's presence, just as there is a full flood of light in the presence of the glowing sun. Mahārāja Yudhiṣṭhira observed some discrepancies in his kingdom, and therefore he became very anxious about Arjuna, who was long absent, and there was also no news about Dvārakā's well-being. He suspected the disappearance of Lord Kṛṣṇa, otherwise there would have been no possibility of fearful omens.
Jiva's tika ||1.14.1-2||
sūta uvāca— samprasthite dvārakāyām jiṣṇau bandhu-didṛkṣayā |
jnātum ca puṇya-ślokasya kṛṣṇasya ca viceṣṭitam ||
vyatītāḥ katicin māsās tadā nāyāt tato ’rjunaḥ |
dadarśa ghora-rūpāṇi nimittāni kurūdvahaḥ ||
TRANSLATION Sūta said: When Arjuna went to Dvārakā to see his friends and understand the activities and intentions of famous Kṛṣṇa, he did not return for some months. Yudhiṣṭhira saw inauspicious omens at that time.
This was after Kṛṣṇa came for the horse sacrifice. Yudhiṣṭhira saw inauspicious omens before Vidura came, and after as well.
TEXT - SB 1.14.3
kālasya ca gatiṁ raudrāṁ
viparyastartu-dharmiṇaḥ
pāpīyasīṁ nṛṇāṁ vārtāṁ
krodha-lobhānṛtātmanām
SYNONYMS
kālasya—of eternal time; ca—also; gatim—direction; raudrām—fearful; viparyasta—reversed; ṛtu—seasonal; dharmiṇaḥ—regularities; pāpīyasīm—sinful; nṛṇām—of the human being; vārtām—means of livelihood; krodha—anger; lobha—greed; anṛta—falsehood; ātmanām—of the people.
TRANSLATION
He saw that the direction of eternal time had changed, and this was very fearful. There were disruptions in the seasonal regularities. The people in general had become very greedy, angry and deceitful. And he saw that they were adopting foul means of livelihood.
PURPORT
When civilization is disconnected from the loving relation of the Supreme Personality of Godhead, symptoms like changes of seasonal regulations, foul means of livelihood, greed, anger and fraudulence become rampant. The change of seasonal regulations refers to one season's atmosphere becoming manifest in another season—for example the rainy season's being transferred to autumn, or the fructification of fruits and flowers from one season in another season. A godless man is invariably greedy, angry and fraudulent. Such a man can earn his livelihood by any means, black or white. During the reign of Mahārāja Yudhiṣṭhira, all the above symptoms were conspicuous by their absence. But Mahārāja Yudhiṣṭhira was astonished to experience even a slight change in the godly atmosphere of his kingdom, and at once he suspected the disappearance of the Lord. Foul means of livelihood implies deviation from one's occupational duty. There are prescribed duties for everyone, such as the brāhmaṇa, kṣatriya, vaiśya and śūdra, but anyone who deviates from his prescribed duty and declares another's duty to be his own is following a foul and improper duty. A man becomes too greedy for wealth and power when he has no higher objective in life and when he thinks that this earthly life of a few years is all in all. Ignorance is the cause for all these anomalies in human society, and to remove this ignorance, especially in this age of degradation, the powerful sun is there to distribute light in the shape of Śrīmad-Bhāgavatam.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.3
kālasya ca gatiṁ raudrāṁ viparyastartu-dharmiṇaḥ |
pāpīyasīṁ nṛṇāṁ vārtāṁ krodha-lobhānṛtātmanām ||
Time passed with the sequence of seasons being reversed. Men’s livelihood (vārtām) became most sinful.
TEXT - SB 1.14.4
jihma-prāyaṁ vyavahṛtaṁ
śāṭhya-miśraṁ ca sauhṛdam
pitṛ-mātṛ-suhṛd-bhrātṛ-
dam-patīnāṁ ca kalkanam
SYNONYMS
jihma-prāyam—cheating; vyavahṛtam—in all ordinary transactions; śāṭhya—duplicity; miśram—adulterated in; ca—and; sauhṛdam—regarding friendly well-wishers; pitṛ—father; mātṛ—regarding the mother; suhṛt—well-wishers; bhrātṛ—one's own brother; dam-patīnām—regarding husband and wife; ca—also; kalkanam—mutual quarrel.
TRANSLATION
All ordinary transactions and dealings became polluted with cheating, even between friends. And in familial affairs, there was always misunderstanding between fathers, mothers and sons, between well-wishers, and between brothers. Even between husband and wife there was always strain and quarrel.
PURPORT
A conditioned living being is endowed with four principles of malpractice, namely errors, insanity, inability and cheating. These are signs of imperfection, and out of the four the propensity to cheat others is most prominent. And this cheating practice is there in the conditioned souls because the conditioned souls are primarily in the material world imbued with an unnatural desire to lord it over the material world. A living being in his pure state is not conditioned by the laws because in his pure state he is conscious that a living being is eternally subservient to the Supreme Being, and thus it is always good for him to remain subservient, instead of falsely trying to lord it over the property of the Supreme Lord. In the conditioned state the living being is not satisfied even if he actually becomes the lord of all that he surveys, which he never becomes, and therefore he becomes the victim of all kinds of cheating, even with his nearest and most intimate relations. In such an unsatisfactory state of affairs, there is no harmony, even between father and sons or between husband and wife. But all these contending difficulties can be mitigated by one process, and that is the devotional service of the Lord. The world of hypocrisy can be checked only by counteraction through devotional service to the Lord and nothing else. Mahārāja Yudhiṣṭhira, having observed the disparities, conjectured the disappearance of the Lord from the earth.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.4
jihma-prāyaṁ vyavahṛtaṁ śāṭhya-miśraṁ ca sauhṛdam |
pitṛ-mātṛ-suhṛd-bhrātṛ- dam-patīnāṁ ca kalkanam ||
Kalkanam means quarrels and other conflicts.
|| 1.14.5 ||
nimittāny atyariṣṭāni kāle tv anugate nṛṇām |
lobhādy-adharma-prakṛtiṁ dṛṣṭvovācānujaṁ nṛpaḥ ||
The cause everywhere is time. His own time having arrived, seeing the nature (prakṛtim) of men, he spoke to Bhīma (anujam).
TEXT - SB 1.14.5
nimittāny atyariṣṭāni
kāle tv anugate nṛṇām
lobhādy-adharma-prakṛtiṁ
dṛṣṭvovācānujaṁ nṛpaḥ
SYNONYMS
nimittāni—causes; ati—very serious; ariṣṭāni—bad omens; kāle—in course of time; tu—but; anugate—passing away; nṛṇām—of humanity at large; lobha-ādi—such as greed; adharma—irreligious; prakṛtim—habits; dṛṣṭvā—having observed; uvāca—said; anujam—younger brother; nṛpaḥ—the King.
TRANSLATION
In course of time it came to pass that people in general became accustomed to greed, anger, pride, etc. Mahārāja Yudhiṣṭhira, observing all these omens, spoke to his younger brother.
PURPORT
Such a pious king as Mahārāja Yudhiṣṭhira at once became perturbed when there were such inhuman symptoms as greed, anger, irreligiosity and hypocrisy rampant in society. It appears from this statement that all these symptoms of degraded society were unknown to the people of the time, and it was astonishing for them to have experienced them with the advent of the Kali-yuga, or the age of quarrel.
TEXT - SB 1.14.6
yudhiṣṭhira uvāca
sampreṣito dvārakāyāṁ
jiṣṇur bandhu-didṛkṣayā
jñātuṁ ca puṇya-ślokasya
kṛṣṇasya ca viceṣṭitam
SYNONYMS
yudhiṣṭhiraḥ uvāca—Mahārāja Yudhiṣṭhira said; sampreṣitaḥ—has gone to; dvārakāyām—Dvārakā; jiṣṇuḥ—Arjuna; bandhu—friends; didṛkṣayā—for the sake of meeting; jñātum—to know; ca—also; puṇya-ślokasya—of the Personality of Godhead; kṛṣṇasya—of Lord Śrī Kṛṣṇa; ca—and; viceṣṭitam—program of work.
TRANSLATION
Mahārāja Yudhiṣṭhira said to his younger brother Bhīmasena, I sent Arjuna to Dvārakā to meet his friends and to learn from the Personality of Godhead Kṛṣṇa of His program of work.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.6
yudhiṣṭhira uvāca—
sampreṣito dvārakāyāṁ jiṣṇur bandhu-didṛkṣayāj |
jñātuṁ ca puṇya-ślokasya kṛṣṇasya ca viceṣṭitam ||
TEXT - SB 1.14.7
gatāḥ saptādhunā māsā
bhīmasena tavānujaḥ
nāyāti kasya vā hetor
nāhaṁ vededam añjasā
SYNONYMS
gatāḥ—has gone; sapta—seven; adhunā—to date; māsāḥ—months; bhīmasena—O Bhīmasena; tava—your; anujaḥ—younger brother; na—does not; āyāti—come back; kasya—for what; vā—or; hetoḥ—reason; na—not; aham—I; veda—know; idam—this; añjasā—factually.
TRANSLATION
Since he departed, seven months have passed, yet he has not returned. I do not know factually how things are going there.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.7
gatāḥ saptādhunā māsā bhīmasena tavānujaḥ |
nāyāti kasya vā hetor nāhaṁ vededam añjasā ||
TEXT - SB 1.14.8
api devarṣiṇādiṣṭaḥ
sa kālo 'yam upasthitaḥ
yadātmano 'ṅgam ākrīḍaṁ
bhagavān utsisṛkṣati
SYNONYMS
api—whether; deva-ṛṣiṇā—by the demigod-saint (Nārada); ādiṣṭaḥ—instructed; saḥ—that; kālaḥ—eternal time; ayam—this; upasthitaḥ—arrived; yadā—when; ātmanaḥ—of His own self; aṅgam—plenary portion; ākrīḍam—manifestation; bhagavān—the Personality of Godhead; utsisṛkṣati—is going to quit.
TRANSLATION
Is He going to quit His earthly pastimes, as Devarṣi Nārada indicated? Has that time already arrived?
PURPORT
As we have discussed many times, the Supreme Personality of Godhead Lord Śrī Kṛṣṇa has many plenary expansions, and each and every one of them, although equally powerful, executes different functions. In Bhagavad-gītā there are different statements by the Lord, and each of these statements is meant for different plenary portions or portions of the plenary portions. For example, Śrī Kṛṣṇa, the Lord, says in Bhagavad-gītā:
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself." (Bg. 4.7)
"To deliver the faithful, to annihilate the miscreants and also to reestablish the principles of occupational duty, I appear in every age." (Bg. 4.8)
"If I should cease to work, then all humanity would be misdirected. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings." (Bg. 3.24)
"Whatever action a great man performs, common men will follow. And whatever standards he sets by exemplary acts, all the world pursues." (Bg. 3.21)
All the above statements by the Lord apply to different plenary portions of the Lord, namely His expansions such as Saṅkarṣaṇa, Vāsudeva, Pradyumna, Aniruddha and Nārāyaṇa. These are all He Himself in different transcendental expansions, and still the Lord as Śrī Kṛṣṇa functions in a different sphere of transcendental exchange with different grades of devotees. And yet Lord Kṛṣṇa as He is appears once every twenty-four hours of Brahmā's time (or after a lapse of 8,640,000,000 solar years) in each and every universe, and all His transcendental pastimes are displayed in each and every universe in a routine spool. But in that routine spool the functions of Lord Kṛṣṇa, Lord Vāsudeva, etc., are complex problems for the layman. There is no difference between the Lord's Self and the Lord's transcendental body. The expansions execute differential activities. When the Lord, however, appears in His person as Lord Śrī Kṛṣṇa, His other plenary portions also join in Him by His inconceivable potency called yogamāyā, and thus the Lord Kṛṣṇa of Vṛndāvana is different from the Lord Kṛṣṇa of Mathurā or the Lord Kṛṣṇa of Dvārakā. The virāṭ-rūpa of Lord Kṛṣṇa is also different from Him, by His inconceivable potency. The virāṭ-rūpa exhibited on the Battlefield of Kurukṣetra is the material conception of His form. Therefore it should be understood that when Lord Kṛṣṇa was apparently killed by the bow and arrow of the hunter, the Lord left His so-called material body in the material world. The Lord is kaivalya, and for Him there is no difference between matter and spirit because everything is created from Him. Therefore His quitting one sort of body or accepting another body does not mean that He is like the ordinary living being. All such activities are simultaneously one and different by His inconceivable potency. When Mahārāja Yudhiṣṭhira was lamenting the possibility of His disappearance, it was just in pursuance of a custom of lamenting the disappearance of a great friend, but factually the Lord never quits His transcendental body, as is misconceived by less intelligent persons. Such less intelligent persons have been condemned by the Lord Himself in Bhagavad-gītā, and they are known as the mūḍhas. That the Lord left His body means that He left again His plenary portions in the respective dhāmas (transcendental abodes), as He left His virāṭ-rūpa in the material world.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.8
api devarṣiṇādiṣṭaḥ sa kālo ’yam upasthitaḥ |
yadātmano ’ṅgam ākrīḍaṁ bhagavān utsisṛkṣati ||
Yudhiṣṭhira speaks in this manner about Kṛṣṇa’s departure to express lamentation for a friend, and not to express the real truth. However Sarasvatī speaks through his mouth, giving another meaning to his words. He desires to establish (sisṛkṣati) his expansion form (ātmanaḥ aṅgam) of Nārāyaṇa above (ut) in Vaikuṇṭha. What type of form has Nārāyaṇa? It is somewhat expressive (ā) of pastimes (krīḍām)
Jiva's tika ||1.14.8||
api devarṣiṇādiṣṭaḥ sa kālo ’yam upasthitaḥ |
yadātmano ’ngam ākrīdam bhagavān utsisṛkṣati ||
TRANSLATION Has the time indicated by Nārada arrived, when the Lord desires to give up his universal form engaged in pastimes?
Has the time come when the Lord will give the universal form (angam)? Jiva's tika ||1.14.9|| yasmān naḥ sampado rājyam dārāḥ prāṇāḥ kulam prajāḥ |
āsan sapatna-vijayo lokāś ca yad-anugrahāt ||
TRANSLATION From him, by his mercy we have attained wealth, kingdom, wives, life, family, citizens, victory over enemies, and the higher worlds.
By his mercy alone, the worlds came under our control.
TEXT - SB 1.14.9
yasmān naḥ sampado rājyaṁ
dārāḥ prāṇāḥ kulaṁ prajāḥ
āsan sapatna-vijayo
lokāś ca yad-anugrahāt
SYNONYMS
yasmāt—from whom; naḥ—our; sampadaḥ—opulence; rājyam—kingdom; dārāḥ—good wives; prāṇāḥ—existence of life; kulam—dynasty; prajāḥ—subjects; āsan—have become possible; sapatna—competitors; vijayaḥ—conquering; lokāḥ—future accommodation in higher planets; ca—and; yat—by whose; anugrahāt—by the mercy of.
TRANSLATION
From Him only, all our kingly opulence, good wives, lives, progeny, control over our subjects, victory over our enemies, and future accommodations in higher planets have become possible. All this is due to His causeless mercy upon us.
PURPORT
Material prosperity consists of a good wife, good home, sufficient land, good children, aristocratic family relations, victory over competitors and, by pious work, attainment of accommodations in the higher celestial planets for better facilities of material amenities. These facilities are earned not only by one's hard manual labor or by unfair means, but by the mercy of the Supreme Lord. Prosperity earned by one's personal endeavor also depends on the mercy of the Lord. Personal labor must be there in addition to the Lord's benediction, but without the Lord's benediction no one is successful simply by personal labor. The modernized man of Kali-yuga believes in personal endeavor and denies the benediction of the Supreme Lord. Even a great sannyāsī of India delivered speeches in Chicago protesting the benedictions of the Supreme Lord. But as far as Vedic śāstras are concerned, as we find in the pages of Śrīmad-Bhāgavatam, the ultimate sanction for all success rests in the hands of the Supreme Lord. Mahārāja Yudhiṣṭhira admits this truth in his personal success, and it behooves one to follow in the footsteps of a great king and devotee of the Lord to make life a full success. If one could achieve success without the sanction of the Lord then no medical practitioner would fail to cure a patient. Despite the most advanced treatment of a suffering patient by the most up-to-date medical practitioner, there is death, and even in the most hopeless case, without medical treatment, a patient is cured astonishingly. Therefore the conclusion is that God's sanction is the immediate cause for all happenings, good or bad. Any successful man should feel grateful to the Lord for all he has achieved.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.9
yasmān naḥ sampado rājyaṁ dārāḥ prāṇāḥ kulaṁ prajāḥ |
āsan sapatna-vijayo lokāś ca yad-anugrahāt ||
Without the absence of Kṛṣṇa, the ill omens would not appear. That is expressed in this verse. Lokāḥ means “higher worlds attained by sacrifices.”
TEXT - SB 1.14.10
paśyotpātān nara-vyāghra
divyān bhaumān sadaihikān
dāruṇān śaṁsato 'dūrād
bhayaṁ no buddhi-mohanam
SYNONYMS
paśya—just see; utpātān—disturbances; nara-vyāghra—O man of tigerlike strength; divyān—happenings in the sky or by planetary influence; bhaumān—happenings on the earth; sa-daihikān—happenings of the body and the mind; dāruṇān—awfully dangerous; śaṁsataḥ—indicating; adūrāt—in the near future; bhayam—danger; naḥ—our; buddhi—intelligence; mohanam—deluding.
TRANSLATION
Just see, O man with a tiger's strength, how many miseries due to celestial influences, earthly reactions and bodily pains-all very dangerous in themselves-are foreboding danger in the near future by deluding our intelligence.
PURPORT
Material advancement of civilization means advancement of the reactions of the threefold miseries due to celestial influence, earthly reactions and bodily or mental pains. By the celestial influence of the stars there are many calamities like excessive heat, cold, rains or no rains, and the aftereffects are famine, disease and epidemic. The aggregate result is agony of the body and the mind. Man-made material science cannot do anything to counteract these threefold miseries. They are all punishments from the superior energy of māyā under the direction of the Supreme Lord. Therefore our constant touch with the Lord by devotional service can give us relief without our being disturbed in the discharge of our human duties. The asuras, however, who do not believe in the existence of God, make their own plans to counteract all these threefold miseries, and so they meet with failures every time. The Bhagavad-gītā (7.14) clearly states that the reaction of material energy is never to be conquered, because of the binding effects of the three modes. They can simply be overcome by one who surrenders fully in devotion under the lotus feet of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.10
paśyotpātān nara-vyāghra divyān bhaumān sadaihikān |
dāruṇān śaṁsato ’dūrād bhayaṁ no buddhi-mohanam ||
The omens indicate fear (bhayam śaṁsataḥ).
Jiva's tika ||1.14.10||
paśyotpātān nara-vyāghra divyān bhaumān sadaihikān |
dāruṇān śamsato ’dūrād bhayam no buddhi-mohanam ||
TRANSLATION Lion among men! See the ill omens in the sky, land and bodies indicating fearful situation close at hand which will bewilder our intelligence.
Please see the terrible omens which foretell (śāmsataḥ) fear.
TEXT - SB 1.14.11
ūrv-akṣi-bāhavo mahyaṁ
sphuranty aṅga punaḥ punaḥ
vepathuś cāpi hṛdaye
ārād dāsyanti vipriyam
SYNONYMS
ūru—thighs; akṣi—eyes; bāhavaḥ—the arms; mahyam—in my; sphuranti—quivering; aṅga—left side of the body; punaḥ punaḥ—again and again; vepathuḥ—palpitations; ca—also; api—certainly; hṛdaye—in the heart; ārāt—due to fear; dāsyanti—indicating; vipriyam—undesirables.
TRANSLATION
The left side of my body, my thighs, arms and eyes are all quivering again and again. I am having heart palpitations due to fear. All this indicates undesirable happenings.
PURPORT
Material existence is full of undesirables. Things we do not want are forced upon us by some superior energy, and we do not see that these undesirables are under the grip of the three modes of material nature. When a man's eyes, arms and thighs all quiver constantly, one must know that something is going to happen which is undesirable. These undesirables are compared to fire in a forest. No one goes into the forest to set fires, but fires automatically take place in the forest, creating inconceivable calamities for the living beings of the forest. Such a fire cannot be extinguished by any human efforts. The fire can be extinguished only by the mercy of the Lord, who sends clouds to pour water on the forest. Similarly, undesirable happenings in life cannot be checked by any number of plans. Such miseries can be removed only by the mercy of the Lord, who sends His bona fide representatives to enlighten human beings and thus save them from all calamities.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.11
ūrv-akṣi-bāhavo mahyaṁ sphuranty aṅga punaḥ punaḥ |
vepathuś cāpi hṛdaye ārād dāsyanti vipriyam ||
Here the bodily omens are described. Actually the trembling of the left side is inauspicious. The plural case is poetic license.
TEXT - SB 1.14.12
śivaiṣodyantam ādityam
abhirauty analānanā
mām aṅga sārameyo 'yam
abhirebhaty abhīruvat
SYNONYMS
śivā—jackal; eṣā—this; udyantam—rising; ādityam—unto the sun; abhi—towards; rauti—crying; anala—fire; ānanā—face; mām—unto me; aṅga—O Bhīma; sārameyaḥ—dog; ayam—this; abhirebhati—barks towards; abhīru-vat—without fear.
TRANSLATION
Just see, O Bhīma, how the she jackal cries at the rising sun and vomits fire, and how the dog barks at me fearlessly.
PURPORT
These are some bad omens indicating something undesirable in the near future.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.12
śivaiṣodyantam ādityam abhirauty analānanā |
mām aṅga sārameyo ’yam abhirebhaty abhīruvat ||
The omens on the earth are described. A jackal (śivā) facing the rising sun is howling while vomiting fire from his mouth. O Bhīma (aṅga)! A fearless dog looking at me is howling.
TEXT - SB 1.14.13
śastāḥ kurvanti māṁ savyaṁ
dakṣiṇaṁ paśavo 'pare
vāhāṁś ca puruṣa-vyāghra
lakṣaye rudato mama
SYNONYMS
śastāḥ—useful animals like the cow; kurvanti—are keeping; mām—me; savyam—on the left; dakṣiṇam—circumambulating; paśavaḥ apare—other lower animals like asses; vāhān—the horses (carriers); ca—also; puruṣa-vyāghra—O tiger among men; lakṣaye—I see; rudataḥ—weeping; mama—of mine.
TRANSLATION
O Bhīmasena, tiger amongst men, now useful animals like cows are passing me on my left side, and lower animals like the asses are circumambulating me. My horses appear to weep upon seeing me.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.13
śastāḥ kurvanti māṁ savyaṁ dakṣiṇaṁ paśavo ’pare |
vāhāṁś ca puruṣa-vyāghra lakṣaye rudato mama ||
Auspicious animals are ones like the cow. They are going to the left (savyam). Inauspicious animals like the donkey are going clockwise. I see that the horses (vāhān) are crying.
Jiva's tika ||1.14.13||
śastāḥ kurvanti mām savyam dakṣiṇam paśavo ’pare |
vāhāmś ca puruṣa-vyāghra lakṣaye rudato mama ||
TRANSLATION O tiger among men! Auspicious animals are circling me counterclockwise and inauspicious animals are circling me clockwise. I see that my horses are crying.
I see my horses crying.
TEXT - SB 1.14.14
mṛtyu-dūtaḥ kapoto 'yam
ulūkaḥ kampayan manaḥ
pratyulūkaś ca kuhvānair
viśvaṁ vai śūnyam icchataḥ
SYNONYMS
mṛtyu—death; dūtaḥ—messenger of; kapotaḥ—pigeon; ayam—this; ulūkaḥ—owl; kampayan—trembling; manaḥ—mind; pratyulūkaḥ—the rivals of owls (crows); ca—and; kuhvānaiḥ—shrieking scream; viśvam—the cosmos; vai—either; śūnyam—void; icchataḥ—wishing.
TRANSLATION
Just see! This pigeon is like a messenger of death. The shrieks of the owls and their rival crows make my heart tremble. It appears that they want to make a void of the whole universe.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.14
mṛtyu-dūtaḥ kapoto ’yam ulūkaḥ kampayan manaḥ |
pratyulūkaś ca kuhvānair[58] viśvaṁ vai śūnyam icchataḥ ||
Pratyulūkaḥ is a type of owl which is an enemy to the other owl, or a crow.
Jiva's tika ||1.14.14||
mṛtyu-dūtaḥ kapoto ’yam ulūkaḥ kampayan manaḥ |
pratyulūkaś ca kuhvānair viśvam vai śūnyam icchataḥ ||
TRANSLATION This pigeon, a messenger of death, the owl which is making my mind tremble and its owl enemy desire to empty the universe with their harsh cries.
The owl and an enemy owl make the mind tremble. They do not sleep.
TEXT - SB 1.14.15
dhūmrā diśaḥ paridhayaḥ
kampate bhūḥ sahādribhiḥ
nirghātaś ca mahāṁs tāta
sākaṁ ca stanayitnubhiḥ
SYNONYMS
dhūmrāḥ—smoky; diśaḥ—all directions; paridhayaḥ—encirclement; kampate—throbbing; bhūḥ—the earth; saha adribhiḥ—along with the hills and mountains; nirghātaḥ—bolt from the blue; ca—also; mahān—very great; tāta—O Bhīma; sākam—with; ca—also; stanayitnubhiḥ—thundering sound without any cloud.
TRANSLATION
Just see how the smoke encircles the sky. It appears that the earth and mountains are throbbing. Just hear the cloudless thunder and see the bolts from the blue.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.15
dhūmrā diśaḥ paridhayaḥ kampate bhūḥ sahādribhiḥ |
nirghātaś ca mahāṁs tāta sākaṁ ca stanayitnubhiḥ ||
The grey directions are like a wall. There is tremendous sudden clamor (nirghātaḥ) along with cloudless thunder (stanayitnubhiḥ).
Jiva's tika ||1.14.15||
dhūmrā diśaḥ paridhayaḥ kampate bhūḥ sahādribhiḥ |
nirghātaś ca mahāms tāta sākam ca stanayitnubhiḥ ||
TRANSLATION The directions and the halos around the sun and moon are grey. The earth along with the mountains is trembling. There is sudden loud clamor with cloudless thunder.
The directions (diśaḥ) and the halos (paridhayaḥ) around the sun and moon are grey.
TEXT - SB 1.14.16
vāyur vāti khara-sparśo
rajasā visṛjaṁs tamaḥ
asṛg varṣanti jaladā
bībhatsam iva sarvataḥ
SYNONYMS
vāyuḥ—wind; vāti—blowing; khara-sparśaḥ—sharply; rajasā—by the dust; visṛjan—creating; tamaḥ—darkness; asṛk—blood; varṣanti—are raining; jaladāḥ—the clouds; bībhatsam—disastrous; iva—like; sarvataḥ—everywhere.
TRANSLATION
The wind blows violently, blasting dust everywhere and creating darkness. Clouds are raining everywhere with bloody disasters.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.16
vāyur vāti khara-sparśo rajasā visṛjaṁs tamaḥ |
asṛg varṣanti jaladā bībhatsam iva sarvataḥ ||
The wind creates intense (vi) darkness (tamaḥ). The clouds seem to rain blood (asṛk.)
Jiva's tika ||1.14.16||
vāyur vāti khara-sparśo rajasā visṛjams tamaḥ |
asṛg varṣanti jaladā bībhatsam iva sarvataḥ ||
TRANSLATION The wind, spreading darkness with dust, blows harshly. And the clouds rain hideously spraying blood everywhere.
The clouds rain in a ghastly manner, showering blood everywhere. Iva is an ornament.
TEXT - SB 1.14.17
sūryaṁ hata-prabhaṁ paśya
graha-mardaṁ mitho divi
sasaṅkulair bhūta-gaṇair
jvalite iva rodasī
SYNONYMS
sūryam—the sun; hata-prabham—its rays declining; paśya—just see; graha-mardam—clashes of the stars; mithaḥ—among one another; divi—in the sky; sa-saṅkulaiḥ—being mixed with; bhūta-gaṇaiḥ—by the living entities; jvalite—being ignited; iva—as if; rodasī—crying.
TRANSLATION
The rays of the sun are declining, and the stars appear to be fighting amongst themselves. Confused living entities appear to be ablaze and weeping.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.17
sūryaṁ hata-prabhaṁ paśya graha-mardaṁ mitho divi |
sasaṅkulair bhūta-gaṇair jvalite iva rodasī ||
See the blazing earth and heavens (rodasī) with Śiva’s attendants mixed with other living beings (sa-saṅkulaiḥ).
Jiva's tika ||1.14.17||
sūryam hata-prabham paśya graha-mardam mitho divi |
sasankulair bhūta-gaṇair jvalite iva rodasī ||
TRANSLATION See the sun with weak light fighting with other planets in the sky, and see the earth and heavens ablaze with the followers of Śiva along with other beings.
Sa sankulaiḥ means “even you are with the followers of Śiva.”
TEXT - SB 1.14.18
nadyo nadāś ca kṣubhitāḥ
sarāṁsi ca manāṁsi ca
na jvalaty agnir ājyena
kālo 'yaṁ kiṁ vidhāsyati
SYNONYMS
nadyaḥ—rivers; nadāḥ ca—and the tributaries; kṣubhitāḥ—all perturbed; sarāṁsi—reservoirs of water; ca—and; manāṁsi—the mind; ca—also; na—does not; jvalati—ignite; agniḥ—fire; ājyena—with the help of butter; kālaḥ—the time; ayam—extraordinary it is; kim—what; vidhāsyati—going to happen.
TRANSLATION
Rivers, tributaries, ponds, reservoirs and the mind are all perturbed. Butter no longer ignites fire. What is this extraordinary time? What is going to happen?
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.18
nadyo nadāś ca kṣubhitāḥ sarāṁsi ca manāṁsi ca |
na jvalaty agnir ājyena kālo ’yaṁ kiṁ vidhāsyati ||
Again he speaks of the omens on the earth.
TEXT - SB 1.14.19
na pibanti stanaṁ vatsā
na duhyanti ca mātaraḥ
rudanty aśru-mukhā gāvo
na hṛṣyanty ṛṣabhā vraje
SYNONYMS
na—does not; pibanti—suck; stanam—breast; vatsāḥ—the calves; na—do not; duhyanti—allow milking; ca—also; mātaraḥ—the cows; rudanti—crying; aśru-mukhāḥ—with a tearful face; gāvaḥ—the cows; na—do not; hṛṣyanti—take pleasure; ṛṣabhāḥ—the bulls; vraje—in the pasturing ground.
The calves do not suck the teats of the cows, nor do the cows give milk. They are standing, crying, tears in their eyes, and the bulls take no pleasure in the pasturing grounds.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.19
na pibanti stanaṁ vatsā na duhyanti ca mātaraḥ |
rudanty aśru-mukhā gāvo na hṛṣyanty ṛṣabhā vraje ||
Na duhyanti as a reflexive verb (the cows do not milk themselves) is poetic license. It means that the cows do not give milk.
TEXT - SB 1.14.20
daivatāni rudantīva
svidyanti hy uccalanti ca
ime jana-padā grāmāḥ
purodyānākarāśramāḥ
bhraṣṭa-śriyo nirānandāḥ
kim aghaṁ darśayanti naḥ
SYNONYMS
daivatāni—the Deities in the temples; rudanti—seem to be crying; iva—like that; svidyanti—perspiring; hi—certainly; uccalanti—as if going out; ca—also; ime—these; jana-padāḥ—cities; grāmāḥ—villages; pura—towns; udyāna—gardens; ākara—mines; āśramāḥ—hermitages, etc.; bhraṣṭa—devoid of; śriyaḥ—beauty; nirānandāḥ—bereft of all happiness; kim—what sort of; agham—calamities; darśayanti—shall manifest; naḥ—to us.
TRANSLATION
The Deities seem to be crying in the temple, lamenting and perspiring. They seem about to leave. All the cities, villages, towns, gardens, mines and hermitages are now devoid of beauty and bereft of all happiness. I do not know what sort of calamities are now awaiting us.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.20
daivatāni rudantīva svidyanti hy uccalanti ca |
ime jana-padā grāmāḥ purodyānākarāśramāḥ |
bhraṣṭa-śriyo nirānandāḥ kim aghaṁ darśayanti naḥ ||
Daivatāni means deities.
TEXT - SB 1.14.21
manya etair mahotpātair
nūnaṁ bhagavataḥ padaiḥ
ananya-puruṣa-śrībhir
hīnā bhūr hata-saubhagā
SYNONYMS
manye—I take it for granted; etaiḥ—by all these; mahā—great; utpātaiḥ—upsurges; nūnam—for want of; bhagavataḥ—of the Personality of Godhead; padaiḥ—the marks on the sole of the foot; ananya—extraordinary; puruṣa—of the Supreme Personality; śrībhiḥ—by the auspicious signs; hīnā—dispossessed; bhūḥ—the earth; hata-saubhagā—without the fortune.
TRANSLATION
I think that all these earthly disturbances indicate some greater loss to the good fortune of the world. The world was fortunate to have been marked with the footprints of the lotus feet of the Lord. These signs indicate that this will no longer be.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.21
manya etair mahotpātair nūnaṁ bhagavataḥ padaiḥ |
ananya-puruṣa-śrībhir[60] hīnā bhūr hata-saubhagā ||
I consider (manye) that the earth is devoid of the feet of the Lord whose marks like the thunderbolt and elephant goad do not exist in other persons (ananya-puruṣa-śrībhiḥ).
TEXT - SB 1.14.22
iti cintayatas tasya
dṛṣṭāriṣṭena cetasā
rājñaḥ pratyāgamad brahman
yadu-puryāḥ kapi-dhvajaḥ
SYNONYMS
iti—thus; cintayataḥ—while thinking to himself; tasya—he; dṛṣṭā—by observing; ariṣṭena—bad omens; cetasā—by the mind; rājñaḥ—the King; prati—back; āgamat—came; brahman—O brāhmaṇa; yadu-puryāḥ—from the kingdom of the Yadus; kapi-dhvajaḥ—Arjuna.
TRANSLATION
O Brāhmaṇa Śaunaka, while Mahārāja Yudhiṣṭhira, observing the inauspicious signs on the earth at that time, was thus thinking to himself, Arjuna came back from the city of the Yadus [Dvārakā].
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.22
iti cintayatas tasya dṛṣṭāriṣṭena cetasā |
rājñaḥ pratyāgamad brahman yadu-puryāḥ kapi-dhvajaḥ ||
TEXT - SB 1.14.23
taṁ pādayor nipatitam
ayathā-pūrvam āturam
adho-vadanam ab-bindūn
sṛjantaṁ nayanābjayoḥ
SYNONYMS
tam—him (Arjuna); pādayoḥ—at the feet; nipatitam—bowing down; ayathā-pūrvam—unprecedented; āturam—dejected; adhaḥ-vadanam—downward face; ap-bindūn—drops of water; sṛjantam—creating; nayana-abjayoḥ—from the lotuslike eyes.
TRANSLATION
When he bowed at his feet, the King saw that his dejection was unprecedented. His head was down, and tears glided from his lotus eyes.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.23
Vicchāyam means without luster.
TEXT - SB 1.14.24
vilokyodvigna-hṛdayo
vicchāyam anujaṁ nṛpaḥ
pṛcchati sma suhṛn madhye
saṁsmaran nāraderitam
SYNONYMS
vilokya—by seeing; udvigna—anxious; hṛdayaḥ—heart; vicchāyam—pale appearance; anujam—Arjuna; nṛpaḥ—the King; pṛcchati sma—asked; suhṛt—friends; madhye—amongst; saṁsmaran—remembering; nārada—Sage Nārada; īritam—indicated by.
TRANSLATION
Seeing Arjuna pale due to heartfelt anxieties, the King, remembering the indications of the sage Nārada, questioned him in the midst of friends.
TEXT - SB 1.14.25
yudhiṣṭhira uvāca
kaccid ānarta-puryāṁ naḥ
sva-janāḥ sukham āsate
madhu-bhoja-daśārhārha-
sātvatāndhaka-vṛṣṇayaḥ
SYNONYMS
yudhiṣṭhiraḥ uvāca—Yudhiṣṭhira said; kaccit—whether; ānarta-puryām—of Dvārakā; naḥ—our; sva-janāḥ—relatives; sukham—happily; āsate—are passing their days; madhu—Madhu; bhoja—Bhoja; daśārha—Daśārha; ārha—Ārha; sātvata—Sātvata; andhaka—Andhaka; vṛṣṇayaḥ—of the family of Vṛṣṇi.
TRANSLATION
Mahārāja Yudhiṣṭhira said: My dear brother, please tell me whether our friends and relatives, such as Madhu, Bhoja, Daśārha, Ārha, Sātvata, Andhaka and the members of the Yadu family are all passing their days in happiness.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.25
yudhiṣṭhira uvāca—
kaccid ānarta-puryāṁ naḥ sva-janāḥ sukham āsate |
madhu-bhoja-daśārhārha-sātvatāndhaka-vṛṣṇayaḥ ||
TEXT - SB 1.14.26
śūro mātāmahaḥ kaccit
svasty āste vātha māriṣaḥ
mātulaḥ sānujaḥ kaccit
kuśaly ānakadundubhiḥ
SYNONYMS
śūraḥ—Śūrasena; mātāmahaḥ—maternal grandfather; kaccit—whether; svasti—all good; āste—passing his days; vā—or; atha—therefore; māriṣaḥ—respectful; mātulaḥ—maternal uncle; sa-anujaḥ—with his younger brothers; kaccit—whether; kuśalī—all well; ānaka-dundubhiḥ—Vasudeva.
TRANSLATION
Is my respectable grandfather Śūrasena in a happy mood? And are my maternal uncle Vasudeva and his younger brothers all doing well?
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.26
śūro mātāmahaḥ kaccit svasty āste vātha māriṣaḥ |
mātulaḥ sānujaḥ kaccit kuśaly ānakadundubhiḥ ||
Māriṣaḥ means respected.
TEXT - SB 1.14.27
sapta sva-sāras tat-patnyo
mātulānyaḥ sahātmajāḥ
āsate sasnuṣāḥ kṣemaṁ
devakī-pramukhāḥ svayam
SYNONYMS
sapta—seven; sva-sāraḥ—own sisters; tat-patnyaḥ—his wives; mātulānyaḥ—maternal aunts; saha—along with; ātma-jāḥ—sons and grandsons; āsate—are all; sasnuṣāḥ—with their daughters-in-law; kṣemam—happiness; devakī—Devakī; pramukhāḥ—headed by; svayam—personally.
TRANSLATION
His seven wives, headed by Devakī, are all sisters. Are they and their sons and daughters-in-law all happy?
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.27
sapta sva-sāras tat-patnyo mātulānyaḥ sahātmajāḥ |
āsate sasnuṣāḥ kṣemaṁ devakī-pramukhāḥ svayam ||
Svasāraḥ means mutual, indicating sisters.
TEXT - SB 1.14.28-29
kaccid rājāhuko jīvaty
asat-putro 'sya cānujaḥ
hṛdīkaḥ sasuto 'krūro
jayanta-gada-sāraṇāḥ
āsate kuśalaṁ kaccid
ye ca śatrujid-ādayaḥ
kaccid āste sukhaṁ rāmo
bhagavān sātvatāṁ prabhuḥ
SYNONYMS
kaccit—whether; rājā—the King; āhukaḥ—another name of Ugrasena; jīvati—still living; asat—mischievous; putraḥ—son; asya—his; ca—also; anujaḥ—younger brother; hṛdīkaḥ—Hṛdīka; sa-sutaḥ—along with son, Kṛtavarmā; akrūraḥ—Akrūra; jayanta—Jayanta; gada—Gada; sāraṇāḥ—Sāraṇa; āsate—are they all; kuśalam—in happiness; kaccit—whether; ye—they; ca—also; śatrujit—Śatrujit; ādayaḥ—headed by; kaccit—whether; āste—are they; sukham—all right; rāmaḥ—Balarāma; bhagavān—the Personality of Godhead; sātvatām—of the devotees; prabhuḥ—protector.
TRANSLATION
Are Ugrasena, whose son was the mischievous Kaṁsa, and his younger brother still living? Are Hṛdīka and his son Kṛtavarmā happy? Are Akrūra, Jayanta, Gada, Sāraṇa and Śatrujit all happy? How is Balarāma, the Personality of Godhead and the protector of devotees?
PURPORT
Hastināpura, the capital of the Pāṇḍavas, was situated somewhere near present New Delhi, and the kingdom of Ugrasena was situated in Mathurā. While returning to Delhi from Dvārakā, Arjuna must have visited the city of Mathurā, and therefore the inquiry about the King of Mathurā is valid. Amongst various names of the relatives, the name of Rāma or Balarāma, eldest brother of Lord Kṛṣṇa, is added with the words "the Personality of Godhead" because Lord Balarāma is the immediate expansion of viṣṇu-tattva as prakāśa-vigraha of Lord Kṛṣṇa. The Supreme Lord, although one without a second, expands Himself as many other living beings. The viṣṇu-tattva living beings are expansions of the Supreme Lord, and all of them are qualitatively and quantitatively equal with the Lord. But expansions of the jīva-śakti, the category of the ordinary living beings, are not at all equal with the Lord. One who considers the jīva-śakti and the viṣṇu-tattva to be on an equal level is considered a condemned soul of the world. Śrī Rāma, or Balarāma, is the protector of the devotees of the Lord. Baladeva acts as the spiritual master of all devotees, and by His causeless mercy the fallen souls are delivered. Śrī Baladeva appeared as Śrī Nityānanda Prabhu during the advent of Lord Caitanya, and the great Lord Nityānanda Prabhu exhibited His causeless mercy by delivering a pair of extremely fallen souls, namely Jagāi and Mādhāi. Therefore it is particularly mentioned herein that Balarāma is the protector of the devotees of the Lord. By His divine grace only one can approach the Supreme Lord Śrī Kṛṣṇa, and thus Śrī Balarāma is the mercy incarnation of the Lord, manifested as the spiritual master, the savior of the pure devotees.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.28-29
Āhuka is Ugrasena. His evil son was Kāmsa, who is already dead. He is asking about his (Kaṁsa’s) soul. Ugrasena’s younger brother is Devaka. Hṛdīka’s son is Kṛtavarmā. Jayanta, Gada, Sāraṇa[63] and Śatrujit (mentioned in the next verse) were brothers (Vasudeva’s other sons).
Jiva's tika ||1.14.28||
kaccid rājāhuko jīvaty asat-putro ’sya cānujaḥ |
hṛdīkaḥ sasuto ’krūro jayanta-gada-sāraṇāḥ ||
TRANSLATION How are Ugrasena, whose son was evil Kamsa, and his younger brother Devaka? How are Hṛdīka and his son Kṛtavarmā, Akrūra, Jayanta, Gada and Sāraṇa?
Is Ugrasena whose son who hated Kṛṣṇa (asat-putraḥ) alive? Because of such a son, Ugrasena is ashamed and even desires to give up his body. But he lives.
TEXT - SB 1.14.30
pradyumnaḥ sarva-vṛṣṇīnāṁ
sukham āste mahā-rathaḥ
gambhīra-rayo 'niruddho
vardhate bhagavān uta
SYNONYMS
pradyumnaḥ—Pradyumna (a son of Lord Kṛṣṇa); sarva—all; vṛṣṇīnām—of the members of the Vṛṣṇi family; sukham—happiness; āste—are in; mahā-rathaḥ—the great general; gambhīra—deeply; rayaḥ—dexterity; aniruddhaḥ—Aniruddha (a grandson of Lord Kṛṣṇa); vardhate—flourishing; bhagavān—the Personality of Godhead; uta—must.
TRANSLATION
How is Pradyumna, the great general of the Vṛṣṇi family? Is He happy? And is Aniruddha, the plenary expansion of the Personality of Godhead, faring well?
PURPORT
Pradyumna and Aniruddha are also expansions of the Personality of Godhead, and thus They are also viṣṇu-tattva. At Dvārakā Lord Vāsudeva is engaged in His transcendental pastimes along with His plenary expansions, namely Saṅkarṣaṇa, Pradyumna and Aniruddha, and therefore each and every one of Them can be addressed as the Personality of Godhead, as it is mentioned in connection with the name Aniruddha.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.30
pradyumnaḥ sarva-vṛṣṇīnāṁ sukham āste mahā-rathaḥ |
gambhīra-rayo ’niruddho vardhate bhagavān uta ||
Gambhīra-rayaḥ means “fierce in battle.”
TEXT - SB 1.14.31
suṣeṇaś cārudeṣṇaś ca
sāmbo jāmbavatī-sutaḥ
anye ca kārṣṇi-pravarāḥ
saputrā ṛṣabhādayaḥ
SYNONYMS
suṣeṇaḥ—Suṣeṇa; cārudeṣṇaḥ—Cārudeṣṇa; ca—and; sāmbaḥ—Sāmba; jāmbavatī-sutaḥ—the son of Jāmbavatī; anye—others; ca—also; kārṣṇi—the sons of Lord Kṛṣṇa; pravarāḥ—all chieftains; sa-putrāḥ—along with their sons; ṛṣabha—Ṛṣabha; ādayaḥ—etc.
TRANSLATION
Are all the chieftain sons of Lord Kṛṣṇa, such as Suṣeṇa, Cārudeṣṇa, Sāmba the son of Jāmbavatī, and Ṛṣabha, along with their sons, all doing well?
PURPORT
As already mentioned, Lord Kṛṣṇa married 16,108 wives, and each of them had ten sons. Therefore 16,108 x 10 161,080 sons. They all grew up, and each of them had as many sons as their father, and the whole aggregate was something near 1,610,800 family members of the Lord. The Lord is the father of all living beings, who are countless in number; therefore only a few of them are called to associate with the Lord in His transcendental pastimes as the Lord of Dvārakā on this earth. It is not astonishing that the Lord maintained a visible family consisting of so many members. It is better to refrain from comparing the Lord's position to ours, and it becomes a simple truth as soon as we understand at least a partial calculation of the Lord's transcendental position. King Yudhiṣṭhira, while inquiring about the Lord's sons and grandsons at Dvārakā, mentioned only the chieftains amongst them, for it was impossible for him to remember all the names of the Lord's family members.
TEXT - SB 1.14.32-33
tathaivānucarāḥ śaureḥ
śrutadevoddhavādayaḥ
sunanda-nanda-śīrṣaṇyā
ye cānye sātvatarṣabhāḥ
api svasty āsate sarve
rāma-kṛṣṇa-bhujāśrayāḥ
api smaranti kuśalam
asmākaṁ baddha-sauhṛdāḥ
SYNONYMS
tathā eva—similarly; anucarāḥ—constant companions; śaureḥ—of Lord Śrī Kṛṣṇa such as; śrutadeva—Śrutadeva; uddhava-ādayaḥ—Uddhava and others; sunanda—Sunanda; nanda—Nanda; śīrṣaṇyāḥ—other leaders; ye—all of them; ca—and; anye—others; sātvata—liberated souls; ṛṣabhāḥ—the best men; api—if; svasti—doing well; āsate—are; sarve—all of them; rāma—Balarāma; kṛṣṇa—Lord Kṛṣṇa; bhuja-āśrayāḥ—under the protection of; api—if also; smaranti—do remember; kuśalam—welfare; asmākam—about ourselves; baddha-sauhṛdāḥ—bound by eternal friendship.
TRANSLATION
Also, Śrutadeva, Uddhava and others, Nanda, Sunanda and other leaders of liberated souls who are constant companions of the Lord are protected by Lord Balarāma and Kṛṣṇa. Are they all doing well in their respective functions? Do they, who are all eternally bound in friendship with us, remember our welfare?
PURPORT
The constant companions of Lord Kṛṣṇa, such as Uddhava, are all liberated souls, and they descended along with Lord Kṛṣṇa to this material world to fulfill the mission of the Lord. The Pāṇḍavas are also liberated souls who descended along with Lord Kṛṣṇa to serve Him in His transcendental pastimes on this earth. As stated in the Bhagavad-gītā (4.8), the Lord and His eternal associates, who are also liberated souls like the Lord, come down on this earth at certain intervals. The Lord remembers them all, but His associates, although liberated souls, forget due to their being taṭasthā śakti, or marginal potency of the Lord. That is the difference between the viṣṇu-tattva and jīva-tattva. The jīva-tattvas are infinitesimal potential particles of the Lord, and therefore they require the protection of the Lord at all times. And to the eternal servitors of the Lord, the Lord is pleased to give all protection at all times. The liberated souls never, therefore, think themselves as free as the Lord or as powerful as the Lord, but they always seek the protection of the Lord in all circumstances, both in the material world and in the spiritual world. This dependence of the liberated soul is constitutional, for the liberated souls are like sparks of a fire that are able to exhibit the glow of fire along with the fire and not independently. Independently the glow of the sparks is extinguished, although the quality of fire or the glowing is there. Thus those who give up the protection of the Lord and become so-called lords themselves, out of spiritual ignorance, come back again to this material world, even after prolonged tapasya of the severest type. That is the verdict of all Vedic literature.
TEXT - SB 1.14.34
bhagavān api govindo
brahmaṇyo bhakta-vatsalaḥ
kaccit pure sudharmāyāṁ
sukham āste suhṛd-vṛtaḥ
SYNONYMS
bhagavān—the Personality of Godhead, Kṛṣṇa; api—also; govindaḥ—one who enlivens the cows and the senses; brahmaṇyaḥ—devoted to the devotees of the brāhmaṇas; bhakta-vatsalaḥ—affectionate to the devotees; kaccit—whether; pure—in Dvārakā Purī; sudharmāyām—pious assembly; sukham—happiness; āste—does enjoy; suhṛt-vṛtaḥ—surrounded by friends.
TRANSLATION
Is Lord Kṛṣṇa, the Supreme Personality of Godhead, who gives pleasure to the cows, the senses and the brāhmaṇas, who is very affectionate towards His devotees, enjoying the pious assembly at Dvārakā Purī surrounded by friends?
PURPORT
Here in this particular verse the Lord is described as bhagavān, govinda, brahmaṇya and bhakta-vatsala. He is bhagavān svayam, or the original Supreme Personality of Godhead, full with all opulences, all power, all knowledge, all beauty, all fame and all renunciation. No one is equal to or greater than Him. He is Govinda because He is the pleasure of the cows and the senses. Those who have purified their senses by the devotional service of the Lord can render unto Him real service and thereby derive transcendental pleasure out of such purified senses. Only the impure conditioned living being cannot derive any pleasure from the senses, but being illusioned by false pleasures of the senses, he becomes servant of the senses. Therefore, we need His protection for our own interest. The Lord is the protector of cows and the brahminical culture. A society devoid of cow protection and brahminical culture is not under the direct protection of the Lord, just as the prisoners in the jails are not under the protection of the king but under the protection of a severe agent of the king. Without cow protection and cultivation of the brahminical qualities in human society, at least for a section of the members of society, no human civilization can prosper at any length. By brahminical culture, the development of the dormant qualities of goodness, namely truthfulness, equanimity, sense control, forbearance, simplicity, general knowledge, transcendental knowledge, and firm faith in the Vedic wisdom, one can become a brāhmaṇa and thus see the Lord as He is. And after surpassing the brahminical perfection, one has to become a devotee of the Lord so that His loving affection in the form of proprietor, master, friend, son and lover can be transcendentally achieved. The stage of a devotee, which attracts the transcendental affection of the Lord, does not develop unless one has developed the qualities of a brāhmaṇa as above mentioned. The Lord is inclined to a brāhmaṇa of quality and not of false prestige. Those who are less than a brāhmaṇa by qualification cannot establish any relation with the Lord, just as fire cannot be kindled from the raw earth unless there is wood, although there is a relation between wood and the earth. Since the Lord is all-perfect in Himself, there could not be any question of His welfare, and Mahārāja Yudhiṣṭhira refrained from asking this question. He simply inquired about His residential place, Dvārakā Purī, where pious men assemble. The Lord stays only where pious men assemble and takes pleasure in their glorifying the Supreme Truth. Mahārāja Yudhiṣṭhira was anxious to know about the pious men and their pious acts in the city of Dvārakā.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.34
bhagavān api govindo brahmaṇyo bhakta-vatsalaḥ |
kaccit pure sudharmāyāṁ sukham āste suhṛd-vṛtaḥ ||
It is not proper at all to ask if Kṛṣṇa, the Supreme Lord is happy. Therefore he asks “Is he happy in the assembly hall in Dvārakā?”
TEXT - SB 1.14.35-36
maṅgalāya ca lokānāṁ
kṣemāya ca bhavāya ca
āste yadu-kulāmbhodhāv
ādyo 'nanta-sakhaḥ pumān
yad bāhu-daṇḍa-guptāyāṁ
sva-puryāṁ yadavo 'rcitāḥ
krīḍanti paramānandaṁ
mahā-pauruṣikā iva
SYNONYMS
maṅgalāya—for all good; ca—also; lokānām—of all the planets; kṣemāya—for protection; ca—and; bhavāya—for elevation; ca—also; āste—is there; yadu-kula-ambhodhau—in the ocean of the Yadu dynasty; ādyaḥ—the original; ananta-sakhaḥ—in the company of Ananta (Balarāma); pumān—the supreme enjoyer; yat—whose; bāhu-daṇḍa-guptāyām—being protected by His arms; sva-puryām—in His own city; yadavaḥ—the members of the Yadu family; arcitāḥ—as they deserve; krīḍanti—are relishing; parama-ānandam—transcendental pleasure; mahā-pauruṣikāḥ—the residents of the spiritual sky; iva—like.
TRANSLATION
The original Personality of Godhead, the enjoyer, and Balarāma, the primeval Lord Ananta, are staying in the ocean of the Yadu dynasty for the welfare, protection and general progress of the entire universe. And the members of the Yadu dynasty, being protected by the arms of the Lord, are enjoying life like the residents of the spiritual sky.
PURPORT
As we have discussed many times, the Personality of Godhead Viṣṇu resides within each and every universe in two capacities, namely as the Garbhodakaśāyī Viṣṇu and the Kṣīrodakaśāyī Viṣṇu. The Kṣīrodakaśāyī Viṣṇu has His own planet on the northern top of the universe, and there is a great ocean of milk where the Lord resides on the bed of the Ananta incarnation of Baladeva. Thus Mahārāja Yudhiṣṭhira has compared the Yadu dynasty to the ocean of milk and Śrī Balarāma to the Ananta where Lord Kṛṣṇa resides. He has compared the citizens of Dvārakā to the liberated inhabitants of the Vaikuṇṭhalokas. Beyond the material sky, further than we can see with our eyes and beyond the sevenfold coverings of the universe, there is the Causal Ocean in which all the universes are floating like footballs, and beyond the Causal Ocean there is an unlimited span of spiritual sky generally known as the effulgence of Brahman. Within this effulgence there are innumerable spiritual planets, and they are known as the Vaikuṇṭha planets. Each and every Vaikuṇṭha planet is many, many times bigger than the biggest universe within the material world, and in each of them there are innumerable inhabitants who look exactly like Lord Viṣṇu. These inhabitants are known as the Mahā-pauruṣikas, or persons directly engaged in the service of the Lord. They are happy in those planets and are without any kind of misery, and they live perpetually in full youthfulness, enjoying life in full bliss and knowledge without fear of birth, death, old age or disease, and without the influence of kāla, eternal time. Mahārāja Yudhiṣṭhira has compared the inhabitants of Dvārakā to the Mahā-pauruṣikas of Vaikuṇṭhaloka because they are so happy with the Lord. In the Bhagavad-gītā there are many references to the Vaikuṇṭhalokas, and they are mentioned there as mad-dhāma, or the kingdom of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.35-36
Maṅgalāya means “for giving prema.” Kṣemāya means “for giving liberation.” Bhavāya means “for giving material prosperity.” Ananta-sakhaḥ means “with the help of Balarāma.”
They are worshipped even by the devatās. Mahā-pauruṣikā iva means “like the followers of the Lord of Vaikuṇṭha.” Or it can mean “like conquerors with great prowess.”
Jiva's tika ||1.14.36||
yad bāhu-daṇda-guptāyām sva-puryām yadavo ’rcitāḥ |
krīdanti paramānandam mahā-pauruṣikā iva ||
TRANSLATION The Yādavas, worshipped even by the devatās, play like the inhabitants of Vaikuṇṭha in their city which is protected by Kṛṣṇa’s strong arms.
Playing like inhabitants of Vaikuṇṭha is a statement from the conventional point of view. The same can be said of later statements as well.
TEXT - SB 1.14.37
yat-pāda-śuśrūṣaṇa-mukhya-karmaṇā
satyādayo dvy-aṣṭa-sahasra-yoṣitaḥ
nirjitya saṅkhye tri-daśāṁs tad-āśiṣo
haranti vajrāyudha-vallabhocitāḥ
SYNONYMS
yat—whose; pāda—feet; śuśrūṣaṇa—administration of comforts; mukhya—the most important; karmaṇā—by the acts of; satya-ādayaḥ—queens headed by Satyabhāmā; dvi-aṣṭa—twice eight; sahasra—thousand; yoṣitaḥ—the fair sex; nirjitya—by subduing; saṅkhye—in the battle; tri-daśān—of the denizens of heaven; tat-āśiṣaḥ—what is enjoyed by the demigods; haranti—do take away; vajra-āyudha-vallabhā—the wives of the personality who controls the thunderbolt; ucitāḥ—deserving.
TRANSLATION
Simply by administering comforts at the lotus feet of the Lord, which is the most important of all services, the queens at Dvārakā, headed by Satyabhāmā, induced the Lord to conquer the demigods. Thus the queens enjoy things which are prerogatives of the wives of the controller of thunderbolts.
PURPORT
Satyabhāmā: One of the principal queens of Lord Śrī Kṛṣṇa at Dvārakā. After killing Narakāsura, Lord Kṛṣṇa visited the palace of Narakāsura accompanied by Satyabhāmā. He went to Indraloka also with Satyabhāmā, and she was received by Śacīdevī, who introduced her to the mother of the demigods, Aditi. Aditi was very much pleased with Satyabhāmā, and she blessed her with the benediction of permanent youth as long as Lord Kṛṣṇa remained on the earth. Aditi also took her with her to show her the special prerogatives of the demigods in the heavenly planets. When Satyabhāmā saw the pārijāta flower, she desired to have it in her palace at Dvārakā. After that, she came back to Dvārakā along with her husband and expressed her willingness to have the pārijāta flower at her palace. Satyabhāmā's palace was especially bedecked with valuable jewels, and even in the hottest season of summer the inside of the palace remained cool, as if air-conditioned. She decorated her palace with various flags, heralding the news of her great husband's presence there. Once, along with her husband, she met Draupadī, and she was anxious to be instructed by Draupadī in the ways and means of pleasing her husband. Draupadī was expert in this affair because she kept five husbands, the Pāṇḍavas, and all were very much pleased with her. On receipt of Draupadī's instructions, she was very much pleased and offered her good wishes and returned to Dvārakā. She was the daughter of Satrājit. After the departure of Lord Kṛṣṇa, when Arjuna visited Dvārakā, all the queens, including Satyabhāmā and Rukmiṇī, lamented for the Lord with great feeling. At the last stage of her life, she left for the forest to undergo severe penance.
Satyabhāmā instigated her husband to get the pārijāta flower from the heavenly planets, and the Lord got it even by force from the demigods, as a common husband secures things to please his wife. As already explained, the Lord had very little to do with so many wives to carry out their orders like an ordinary man. But because the queens accepted the high quality of devotional service, namely administering the Lord all comforts, the Lord played the part of a faithful and complete husband. No earthly creature can expect to have things from the heavenly kingdom, especially the pārijāta flowers, which are simply to be used by the demigods. But due to their becoming the Lord's faithful wives, all of them enjoyed the special prerogatives of the great wives of the denizens of heaven. In other words, since the Lord is the proprietor of everything within His creation, it is not very astonishing for the queens of Dvārakā to have any rare thing from any part of the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.37
yat-pāda-śuśrūṣaṇa-mukhya-karmaṇā
satyādayo dvy-aṣṭa-sahasra-yoṣitaḥ |
nirjitya saṅkhye tri-daśāṁs tad-āśiṣo
haranti vajrāyudha-vallabhocitāḥ ||
“Defeating the devatās (tridaśān)” means “defeating through the strength of Kṛṣṇa.” Tad-āśiṣaḥ means Pārijāta and other things. Vajrāyudha-vallabha is Śaci.
TEXT - SB 1.14.38
yad bāhu-daṇḍābhyudayānujīvino
yadu-pravīrā hy akutobhayā muhuḥ
adhikramanty aṅghribhir āhṛtāṁ balāt
sabhāṁ sudharmāṁ sura-sattamocitām
SYNONYMS
yat—whose; bāhu-daṇḍa—arms; abhyudaya—influenced by; anujīvinaḥ—always living; yadu—the members of the Yadu dynasty; pravīrāḥ—great heroes; hi akutobhayāḥ—fearless in every respect; muhuḥ—constantly; adhikramanti—traversing; aṅghribhiḥ—by foot; āhṛtām—brought about; balāt—by force; sabhām—assembly house; sudharmām—Sudharmā; sura-sat-tama—the best among the demigods; ucitām—deserving.
TRANSLATION
The great heroes of the Yadu dynasty, being protected by the arms of Lord Śrī Kṛṣṇa, always remain fearless in every respect. And therefore their feet trample over the Sudharmā assembly house, which the best demigods deserved but which was taken away from them.
PURPORT
Those who are directly servitors of the Lord are protected by the Lord from all fearfulness, and they also enjoy the best of things, even if they are forcibly accumulated. The Lord is equal in behavior to all living beings, but He is partial to His pure devotees, being very affectionate toward them. The city of Dvārakā was flourishing, being enriched with the best of things in the material world. The state assembly house is constructed according to the dignity of the particular state. In the heavenly planets, the state assembly house called Sudharmā was deserving of the dignity of the best of the demigods. Such an assembly house is never meant for any state on the globe because the human being on the earth is unable to construct it, however far a particular state may be materially advanced. But during the time of Lord Kṛṣṇa's presence on the earth, the members of the Yadu family forcibly brought the celestial assembly house to earth and placed it at Dvārakā. They were able to use such force because they were certain of the indulgence and protection of the Supreme Lord Kṛṣṇa. In other words, the Lord is provided with the best things in the universe by His pure devotees. Lord Kṛṣṇa was provided with all kinds of comforts and facilities available within the universe by the members of the Yadu dynasty, and in return such servitors of the Lord were protected and fearless.
A forgetful, conditioned soul is fearful. But a liberated soul is never fearful, just as a small child completely dependent on the mercy of his father is never fearful of anyone. Fearfulness is a sort of illusion for the living being when he is in slumber and forgetting his eternal relation with the Lord. Since the living being is never to die by his constitution, as stated in Bhagavad-gītā (2.20), then what is the cause of fearfulness? A person may be fearful of a tiger in a dream, but another man who is awake by his side sees no tiger there. The tiger is a myth for both of them, namely the person dreaming and the person awake, because actually there is no tiger; but the man forgetful of his awakened life is fearful, whereas the man who has not forgotten his position is not at all fearful. Thus the members of the Yadu dynasty were fully awake in their service to the Lord, and therefore there was no tiger for them to be afraid of at any time. Even if there were a real tiger, the Lord was there to protect them.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.38
yad bāhu-daṇḍābhyudayānujīvino
yadu-pravīrā hy akutobhayā muhuḥ |
adhikramanty aṅghribhir āhṛtāṁ balāt
sabhāṁ sudharmāṁ sura-sattamocitām ||
Bāhu-daṇḍābhyudayānujīvinaḥ means “they who subsist on the strength of his arms.”
TEXT - SB 1.14.39
kaccit te 'nāmayaṁ tāta
bhraṣṭa-tejā vibhāsi me
alabdha-māno 'vajñātaḥ
kiṁ vā tāta ciroṣitaḥ
SYNONYMS
kaccit—whether; te—your; anāmayam—health is all right; tāta—my dear brother; bhraṣṭa—bereft; tejāḥ—luster; vibhāsi—appear; me—to me; alabdha-mānaḥ—without respect; avajñātaḥ—neglected; kim—whether; vā—or; tāta—my dear brother; ciroṣitaḥ—because of long residence.
TRANSLATION
My brother Arjuna, please tell me whether your health is all right. You appear to have lost your bodily luster. Is this due to others disrespecting and neglecting you because of your long stay at Dvārakā?
PURPORT
From all angles of vision, the Mahārāja inquired from Arjuna about the welfare of Dvārakā, but he concluded at last that as long as Lord Śrī Kṛṣṇa Himself was there, nothing inauspicious could happen. But at the same time, Arjuna appeared to be bereft of his bodily luster, and thus the King inquired of his personal welfare and asked so many vital questions.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.39
kaccit te ’nāmayaṁ tāta bhraṣṭa-tejā vibhāsi me |
alabdha-māno ’vajñātaḥ kiṁ vā tāta ciroṣitaḥ ||
In six verses he asks about the welfare of Arjuna who was not speaking. Anāmayam means health. Were you, who were staying there a long time (ciroṣitaḥ), not respected by your friends, or more than that, disrespected by them?
Jiva's tika ||1.14.39||
kaccit te ’nāmayam tāta bhraṣṭa-tejā vibhāsi me |
alabdha-māno ’vajnātaḥ kim vā tāta ciroṣitaḥ ||
TRANSLATION Are you healthy? You appear to me to have lost your effulgence. Staying away so long, were you not given proper respect, or were you disrespected by your friends?
They should not have anything inauspicious happen to them. But what about you?
TEXT - SB 1.14.40
kaccin nābhihato 'bhāvaiḥ
śabdādibhir amaṅgalaiḥ
na dattam uktam arthibhya
āśayā yat pratiśrutam
SYNONYMS
kaccit—whether; na—could not; abhihataḥ—addressed by; abhāvaiḥ—unfriendly; śabda-ādibhiḥ—by sounds; amaṅgalaiḥ—inauspicious; na—did not; dattam—give in charity; uktam—is said; arthibhyaḥ—unto one who asked; āśayā—with hope; yat—what; pratiśrutam—promised to be paid.
TRANSLATION
Has someone addressed you with unfriendly words or threatened you? Could you not give charity to one who asked, or could you not keep your promise to someone?
PURPORT
A kṣatriya or a rich man is sometimes visited by persons who are in need of money. When they are asked for a donation, it is the duty of the possessor of wealth to give in charity in consideration of the person, place and time. If a kṣatriya or a rich man fails to comply with this obligation, he must be very sorry for this discrepancy. Similarly, one should not fail to keep his promise to give in charity. These discrepancies are sometimes causes of despondency, and thus failing, a person becomes subjected to criticism, which might also be the cause of Arjuna's plight.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.40
kaccin nābhihato ’bhāvaiḥ śabdādibhir amaṅgalaiḥ |
na dattam uktam arthibhya āśayā yat pratiśrutam ||
Were you beaten (abhihataḥ) by words without love (abhāvaiḥ)? Did you fail to give what you promised to persons who were wanting (arthibhyaḥ) something with a desire (āśayā) to attain it? And did you remain silent?
Jiva's tika ||1.14.40||
kaccin nābhihato ’bhāvaiḥ śabdādibhir amangalaiḥ |
na dattam uktam arthibhya āśayā yat pratiśrutam ||
TRANSLATION Were you struck by harsh words without affection? Did you fail to give what you had promised to someone who requested from you and then remained silent?
Were you not struck by harsh words? Yes, you must have been.
TEXT - SB 1.14.41
kaccit tvaṁ brāhmaṇaṁ bālaṁ
gāṁ vṛddhaṁ rogiṇaṁ striyam
śaraṇopasṛtaṁ sattvaṁ
nātyākṣīḥ śaraṇa-pradaḥ
SYNONYMS
kaccit—whether; tvam—yourself; brāhmaṇam—the brāhmaṇas; bālam—the child; gām—the cow; vṛddham—old; rogiṇam—the diseased; striyam—the woman; śaraṇa-upasṛtam—having approached for protection; sattvam—any living being; na—whether; atyākṣīḥ—not given shelter; śaraṇa-pradaḥ—deserving protection.
TRANSLATION
You are always the protector of the deserving living beings, such as brāhmaṇas, children, cows, women and the diseased. Could you not give them protection when they approached you for shelter?
PURPORT
The brāhmaṇas, who are always engaged in researching knowledge for the society's welfare work, both materially and spiritually, deserve the protection of the king in all respects. Similarly, the children of the state, the cow, the diseased person, the woman and the old man specifically require the protection of the state or a kṣatriya king. If such living beings do not get protection by the kṣatriya, or the royal order, or by the state, it is certainly shameful for the kṣatriya or the state. If such things had actually happened to Arjuna, Mahārāja Yudhiṣṭhira was anxious to know about these discrepancies.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.41
kaccit tvaṁ brāhmaṇaṁ bālaṁ gāṁ vṛddhaṁ rogiṇaṁ striyam |
śaraṇopasṛtaṁ sattvaṁ nātyākṣīḥ śaraṇa-pradaḥ ||
Śaraṇopasṛtam means surrendered. Sattvam means living beings.
TEXT - SB 1.14.42
kaccit tvaṁ nāgamo 'gamyāṁ
gamyāṁ vāsat-kṛtāṁ striyam
parājito vātha bhavān
nottamair nāsamaiḥ pathi
SYNONYMS
kaccit—whether; tvam—yourself; na—not; agamaḥ—did contact; agamyām—impeachable; gamyām—acceptable; vā—either; asat-kṛtām—improperly treated; striyam—a woman; parājitaḥ—defeated by; vā—either; atha—after all; bhavān—your good self; na—nor; uttamaiḥ—by superior power; na—not; asamaiḥ—by equals; pathi—on the road.
TRANSLATION
Have you contacted a woman of impeachable character, or have you not properly treated a deserving woman? Or have you been defeated on the way by someone who is inferior or equal to you?
PURPORT
It appears from this verse that during the time of the Pāṇḍavas free contact between man and woman was allowed in certain conditions only. The higher-caste men, namely the brāhmaṇas and kṣatriyas, could accept a woman of the vaiśya or the śūdra community, but a man from the lower castes could not contact a woman of the higher caste. Even a kṣatriya could not contact a woman of the brāhmaṇa caste. The wife of a brāhmaṇa is considered one of the seven mothers (namely one's own mother, the wife of the spiritual master or teacher, the wife of a brāhmaṇa, the wife of a king, the cow, the nurse, and the earth). Such contact between man and woman was known as uttama and adhama. Contact of a brāhmaṇa with a kṣatriya woman is uttama, but the contact of a kṣatriya with a brāhmaṇa woman is adhama and therefore condemned. A woman approaching a man for contact should never be refused, but at the same time the discretion as above mentioned may also be considered. Bhīma was approached by Hiḍimbī from a community lower than the śūdras, and Yayāti refused to marry the daughter of Śukrācārya because of Śukrācārya's being a brāhmaṇa. Vyāsadeva, a brāhmaṇa, was called to beget Pāṇḍu and Dhṛtarāṣṭra. Satyavatī belonged to a family of fishermen, but Parāśara, a great brāhmaṇa, begot in her Vyāsadeva. So there are so many examples of contacts with woman, but in all cases the contacts were not abominable nor were the results of such contacts bad. Contact between man and woman is natural, but that also must be carried out under regulative principles so that social consecration may not be disturbed or unwanted worthless population be increased for the unrest of the world.
It is abominable for a kṣatriya to be defeated by one who is inferior in strength or equal in strength. If one is defeated at all, he should be defeated by some superior power. Arjuna was defeated by Bhīṣmadeva, and Lord Kṛṣṇa saved him from the danger. This was not an insult for Arjuna because Bhīṣmadeva was far superior to Arjuna in all ways, namely age, respect and strength. But Karṇa was equal to Arjuna, and therefore Arjuna was in crisis when fighting with Karṇa. It was felt by Arjuna, and therefore Karṇa was killed even by crooked means. Such are the engagements of the kṣatriyas, and Mahārāja Yudhiṣṭhira inquired from his brother whether anything undesirable happened on the way home from Dvārakā.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.42
kaccit tvaṁ nāgamo ’gamyāṁ gamyāṁ vāsat-kṛtāṁ striyam |
parājito vātha bhavān nottamair nāsamaiḥ pathi ||
There are two sentences in the first line. Asatkrṭām means “with contaminated clothing and other items.” Asamaiḥ means “persons lesser in strength.” Nottamaiḥ means “by those of inferior caste.”
TEXT - SB 1.14.43
api svit parya-bhuṅkthās tvaṁ
sambhojyān vṛddha-bālakān
jugupsitaṁ karma kiñcit
kṛtavān na yad akṣamam
SYNONYMS
api svit—if it were so that; parya—by leaving aside; bhuṅkthāḥ—have dined; tvam—yourself; sambhojyān—deserving to dine together; vṛddha—the old men; bālakān—boys; jugupsitam—abominable; karma—action; kiñcit—something; kṛtavān—you must have done; na—not; yat—that which; akṣamam—unpardonable.
TRANSLATION
Have you not taken care of old men and boys who deserve to dine with you? Have you left them and taken your meals alone? Have you committed some unpardonable mistake which is considered to be abominable?
PURPORT
It is the duty of a householder to feed first of all the children, the old members of the family, the brāhmaṇas and the invalids. Besides that, an ideal householder is required to call for any unknown hungry man to come and dine before he himself goes to take his meals. He is required to call for such a hungry man thrice on the road. The neglect of this prescribed duty of a householder, especially in the matter of the old men and children, is unpardonable.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.43
api svit parya-bhuṅkthās tvaṁ sambhojyān vṛddha-bālakān |[66]
jugupsitaṁ karma kiñcit kṛtavān na yad akṣamam ||
Paryabhuṇkthāḥ means “Did you eat without feeding others first?” Akṣamam means something which should not be done.
TEXT - SB 1.14.44
kaccit preṣṭhatamenātha
hṛdayenātma-bandhunā
śūnyo 'smi rahito nityaṁ
manyase te 'nyathā na ruk
SYNONYMS
kaccit—whether; preṣṭha-tamena—unto the most dear one; atha—my brother Arjuna; hṛdayena—most intimate; ātma-bandhunā—own friend Lord Kṛṣṇa; śūnyaḥ—void; asmi—I am; rahitaḥ—having lost; nityam—for all time; manyase—you think; te—your; anyathā—otherwise; na—never; ruk—mental distress.
TRANSLATION
Or is it that you are feeling empty for all time because you might have lost your most intimate friend, Lord Kṛṣṇa? O my brother Arjuna, I can think of no other reason for your becoming so dejected.
PURPORT
All the inquisitiveness of Mahārāja Yudhiṣṭhira about the world situation was already conjectured by Mahārāja Yudhiṣṭhira on the basis of Lord Kṛṣṇa's disappearance from the vision of the world, and this was now disclosed by him because of the acute dejection of Arjuna, which could not have been possible otherwise. So even though he was doubtful about it, he was obliged to inquire frankly from Arjuna on the basis of Śrī Nārada's indication.
Srila Visvanatha Cakravarti Thakur Commentary - 1.14.44
kaccit preṣṭhatamenātha hṛdayenātma-bandhunā |
śūnyo ’smi rahito nityaṁ manyase te ’nyathā na ruk ||
But I should not have such doubts about you. Remembering the words of Nārada, the following is possible however. You think to yourself, “I am devoid of consciousness (hrḍayena), fainting, because of the absence of my dearest friend at all times.” That indeed can be the only cause. Otherwise you should not have affliction in your mind (ruk).
Thus end the Bhaktivedanta purports of the First Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Disappearance of Lord Kṛṣṇa."
15. The Pāṇḍavas Retire Timely
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22-23, 24, 25-26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47-48, 49, 50, 51
TEXT - SB 1.15.1
sūta uvāca
evaṁ kṛṣṇa-sakhaḥ kṛṣṇo
bhrātrā rājñā vikalpitaḥ
nānā-śaṅkāspadaṁ rūpaṁ
kṛṣṇa-viśleṣa-karśitaḥ
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; evam—thus; kṛṣṇa-sakhaḥ—the celebrated friend of Kṛṣṇa; kṛṣṇaḥ—Arjuna; bhrātrā—by his elder brother; rājñā—King Yudhiṣṭhira; vikalpitaḥ—speculated; nānā—various; śaṅkā-āspadam—based on many doubts; rūpam—forms; kṛṣṇa—Lord Śrī Kṛṣṇa; viśleṣa—feelings of separation; karśitaḥ—became greatly bereaved.
TRANSLATION
Sūta Gosvāmī said: Arjuna, the celebrated friend of Lord Kṛṣṇa, was grief-stricken because of his strong feeling of separation from Kṛṣṇa, over and above all Mahārāja Yudhiṣṭhira's speculative inquiries.
PURPORT
Being too much aggrieved, Arjuna practically became choked up, and therefore it was not possible for him to reply properly to the various speculative inquiries of Mahārāja Yudhiṣṭhira.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.1
sūta uvāca—
evaṁ kṛṣṇa-sakhaḥ kṛṣṇo bhrātrā rājñā vikalpitaḥ |
nānā-śaṅkāspadaṁ rūpaṁ kṛṣṇa-viśleṣa-karśitaḥ ||
In the Fifteenth Chapter, hearing the lamentation of Arjuna, and seeing the entrance of Kali, the King enthrones his grandson, and giving up the kingdom, marches to death with his brothers.
Arjuna became the object of doubt (vikalpitaḥ) for the king: was it because of this or was it because of that? The cause was Arjuna’s worrisome condition. He had become thin because of separation from Kṛṣṇa.
TEXT - SB 1.15.2
śokena śuṣyad-vadana-
hṛt-sarojo hata-prabhaḥ
vibhuṁ tam evānusmaran
nāśaknot pratibhāṣitum
SYNONYMS
śokena—due to bereavement; śuṣyat-vadana—drying up of the mouth; hṛt-sarojaḥ—lotuslike heart; hata—lost; prabhaḥ—bodily luster; vibhum—the Supreme; tam—unto Lord Kṛṣṇa; eva—certainly; anusmaran—thinking within; na—could not; aśaknot—be able; pratibhāṣitum—properly replying.
TRANSLATION
Due to grief, Arjuna's mouth and lotuslike heart had dried up. Therefore his body lost all luster. Now, remembering the Supreme Lord, he could hardly utter a word in reply.
TEXT - SB 1.15.3
kṛcchreṇa saṁstabhya śucaḥ
pāṇināmṛjya netrayoḥ
parokṣeṇa samunnaddha-
praṇayautkaṇṭhya-kātaraḥ
SYNONYMS
kṛcchreṇa—with great difficulty; saṁstabhya—by checking the force; śucaḥ—of bereavement; pāṇinā—with his hands; āmṛjya—smearing; netrayoḥ—the eyes; parokṣeṇa—due to being out of sight; samunnaddha—increasingly; praṇaya-autkaṇṭhya—eagerly thinking of the affection; kātaraḥ—distressed.
TRANSLATION
With great difficulty he checked the tears of grief that smeared his eyes. He was very distressed because Lord Kṛṣṇa was out of his sight, and he increasingly felt affection for Him.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.3
Stopping the tears of grief (śucaḥ) in his eyes, he wiped those tears which flowed anyway. Because of Kṛṣṇa not being present (parokṣeṇa), he was in pain. Sakhyam is mutual affection and mutual helping each other. Maitrīm is sakhya mixed with dāsya. Sauhrḍam is sakhya mixed with vātsalya.
TEXT - SB 1.15.4
sakhyaṁ maitrīṁ sauhṛdaṁ ca
sārathyādiṣu saṁsmaran
nṛpam agrajam ity āha
bāṣpa-gadgadayā girā
SYNONYMS
sakhyam—well-wishing; maitrīm—benediction; sauhṛdam—intimately related; ca—also; sārathya-ādiṣu—in becoming the chariot driver; saṁsmaran—remembering all these; nṛpam—unto the King; agrajam—the eldest brother; iti—thus; āha—said; bāṣpa—heavily breathing; gadgadayā—overwhelmingly; girā—by speeches.
TRANSLATION
Remembering Lord Kṛṣṇa and His well-wishes, benefactions, intimate familial relations and His chariot driving, Arjuna, overwhelmed and breathing very heavily, began to speak.
PURPORT
The Supreme Living Being is perfect in all relations with His pure devotee. Śrī Arjuna is one of the typical pure devotees of the Lord reciprocating in the fraternal relationship, and the Lord's dealings with Arjuna are displays of friendship of the highest perfect order. He was not only a well-wisher of Arjuna but actually a benefactor, and to make it still more perfect the Lord tied him into a family relationship by arranging Subhadrā's marriage with him. And above all, the Lord agreed to become a chariot driver of Arjuna in order to protect His friend from warfare risks, and the Lord became actually happy when He established the Pāṇḍavas to rule over the world. Arjuna remembered all these one after another, and thus he became overwhelmed with such thoughts.
TEXT - SB 1.15.5
arjuna uvāca
vañcito 'haṁ mahā-rāja
hariṇā bandhu-rūpiṇā
yena me 'pahṛtaṁ tejo
deva-vismāpanaṁ mahat
SYNONYMS
arjunaḥ uvāca—Arjuna said; vañcitaḥ—left by Him; aham—myself; mahā-rāja—O King; hariṇā—by the Personality of Godhead; bandhu-rūpiṇā—as if an intimate friend; yena—by whom; me—my; apahṛtam—I have been bereft; tejaḥ—power; deva—the demigods; vismāpanam—astonishing; mahat—astounding.
TRANSLATION
Arjuna said: O King! The Supreme Personality of Godhead Hari, who treated me exactly like an intimate friend, has left me alone. Thus my astounding power, which astonished even the demigods, is no longer with me.
PURPORT
In the Bhagavad-gītā (10.41) the Lord says, "Anyone specifically powerful and opulent in wealth, strength, beauty, knowledge and all that is materially desirable is to be considered but a product of an insignificant portion of the complete whole of My energy." No one, therefore, can be independently powerful in any measure without being endowed by the Lord. When the Lord descends on the earth along with His eternal ever-liberated associates, He not only displays the divine energy possessed by Himself, but also empowers His associate devotees with the required energy to execute His mission of incarnation. It is also stated in the Bhagavad-gītā (4.5) that the Lord and His eternal associates descend on the earth many times, but the Lord remembers all the different roles of incarnations, whereas the associates, by His supreme will, forget them. Similarly, the Lord takes away with Him all His associates when He disappears from the earth. The power and energy which were bestowed upon Arjuna were required for fulfillment of the mission of the Lord, but when His mission was fulfilled, the emergency powers were withdrawn from Arjuna because the astounding powers of Arjuna, which were astonishing even to the denizens of heaven, were no longer required, and they were not meant for going back home, back to Godhead. If endowment of powers and withdrawal of powers by the Lord are possible even for a great devotee like Arjuna, or even the demigods in heaven, then what to speak of the ordinary living beings who are but figs compared to such great souls. The lesson is, therefore, that no one should be puffed up for his powers borrowed from the Lord. The sane man should rather feel obliged to the Lord for such benefactions and must utilize such power for the service of the Lord. Such power can be withdrawn at any time by the Lord, so the best use of such power and opulence is to engage them in the service of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.5
arjuna uvāca—
vañcito ’haṁ mahā-rāja hariṇā bandhu-rūpiṇā |
yena me ’pahṛtaṁ tejo deva-vismāpanaṁ mahat ||
Vañcitaḥ means “abandoned.” I have been left by my friend, the Lord, who has taken my powers which were given by him.
TEXT - SB 1.15.6
yasya kṣaṇa-viyogena
loko hy apriya-darśanaḥ
ukthena rahito hy eṣa
mṛtakaḥ procyate yathā
SYNONYMS
yasya—whose; kṣaṇa—a moment; viyogena—by separation; lokaḥ—all the universes; hi—certainly; apriya-darśanaḥ—everything appears unfavorable; ukthena—by life; rahitaḥ—being devoid of; hi—certainly; eṣaḥ—all these bodies; mṛtakaḥ—dead bodies; procyate—are designated; yathā—as it were.
TRANSLATION
I have just lost Him whose separation for a moment would render all the universes unfavorable and void, like bodies without life.
PURPORT
Factually for a living being there is no one dearer than the Lord. The Lord expands Himself by innumerable parts and parcels as svāṁśa and vibhinnāṁśa. Paramātmā is the svāṁśa part of the Lord, whereas the vibhinnāṁśa parts are the living beings. As the living being is the important factor in the material body, for without the living being the material body has no value, similarly without Paramātmā the living being has no status quo. Similarly, Brahman or Paramātmā has no locus standi without the Supreme Lord Kṛṣṇa. This is thoroughly explained in the Bhagavad-gītā. They are all interlinked with one another, or interdependent factors; thus in the ultimate issue the Lord is the summum bonum and therefore the vital principle of everything.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.6
yasya kṣaṇa-viyogena loko hy apriya-darśanaḥ |
ukthena rahito hy eṣa mṛtakaḥ procyate yathā ||
This and the verses following till verse thirteen are all connected with “the lord” in verse five. An example is given to show that what was attractive becomes repulsive without life (ukthena). Eṣa refers to persons like a father.
TEXT - SB 1.15.7
yat-saṁśrayād drupada-geham upāgatānāṁ
rājñāṁ svayaṁvara-mukhe smara-durmadānām
tejo hṛtaṁ khalu mayābhihataś ca matsyaḥ
sajjīkṛtena dhanuṣādhigatā ca kṛṣṇā
SYNONYMS
yat—by whose merciful; saṁśrayāt—by strength; drupada-geham—in the palace of King Drupada; upāgatānām—all those assembled; rājñām—of the princes; svayaṁvara-mukhe—on the occasion of the selection of the bridegroom; smara-durmadānām—all lusty in thought; tejaḥ—power; hṛtam—vanquished; khalu—as it were; mayā—by me; abhihataḥ—pierced; ca—also; matsyaḥ—the fish target; sajjī-kṛtena—by equipping the bow; dhanuṣā—by that bow also; adhigatā—gained; ca—also; kṛṣṇā—Draupadī.
TRANSLATION
Only by His merciful strength was I able to vanquish all the lusty princes assembled at the palace of King Drupada for the selection of the bridegroom. With my bow and arrow I could pierce the fish target and thereby gain the hand of Draupadī.
PURPORT
Draupadī was the most beautiful daughter of King Drupada, and when she was a young girl almost all the princes desired her hand. But Drupada Mahārāja decided to hand over his daughter to Arjuna only and therefore contrived a peculiar way. There was a fish hanging on the inner roof of the house under the protection of a wheel. The condition was that out of the princely order, one must be able to pierce the fish's eyes through the wheel of protection, and no one would be allowed to look up at the target. On the ground there was a waterpot in which the target and wheel were reflected, and one had to fix his aim towards the target by looking at the trembling water in the pot. Mahārāja Drupada well knew that only Arjuna or alternately Karṇa could successfully carry out the plan. But still he wanted to hand his daughter to Arjuna. And in the assembly of the princely order, when Dhṛṣṭadyumna, the brother of Draupadī, introduced all the princes to his grown-up sister, Karṇa was also present in the game. But Draupadī tactfully avoided Karṇa as the rival of Arjuna, and she expressed her desires through her brother Dhṛṣṭadyumna that she was unable to accept anyone who was less than a kṣatriya. The vaiśyas and the śūdras are less important than the kṣatriyas. Karṇa was known as the son of a carpenter, a śūdra. So Draupadī avoided Karṇa by this plea. When Arjuna, in the dress of a poor brāhmaṇa, pierced the difficult target, everyone was astonished, and all of them, especially Karṇa, offered a stiff fight to Arjuna, but as usual by the grace of Lord Kṛṣṇa he was able to emerge very successful in the princely fight and thus gain the valuable hand of Kṛṣṇā, or Draupadī. Arjuna was lamentingly remembering the incident in the absence of the Lord, by whose strength only he was so powerful.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.7
yat-saṁśrayād drupada-geham upāgatānāṁ
rājñāṁ svayaṁvara-mukhe smara-durmadānām |
tejo hṛtaṁ khalu mayābhihataś ca matsyaḥ
sajjīkṛtena dhanuṣādhigatā ca kṛṣṇā ||
Because of taking shelter of him, at the svayaṁvara I stole the power of the kings, and obtained Draupadī.
TEXT - SB 1.15.8
yat-sannidhāv aham u khāṇḍavam agnaye 'dām
indraṁ ca sāmara-gaṇaṁ tarasā vijitya
labdhā sabhā maya-kṛtādbhuta-śilpa-māyā
digbhyo 'haran nṛpatayo balim adhvare te
SYNONYMS
yat—whose; sannidhau—being nearby; aham—myself; u—note of astonishment; khāṇḍavam—the protected forest of Indra, King of heaven; agnaye—unto the fire-god; adām—delivered; indram—Indra; ca—also; sa—along with; amara-gaṇam—the demigods; tarasā—with all dexterity; vijitya—having conquered; labdhā—having obtained; sabhā—assembly house; maya-kṛtā—built by Maya; adbhuta—very wonderful; śilpa—art and workmanship; māyā—potency; digbhyaḥ—from all directions; aharan—collected; nṛpatayaḥ—all princes; balim—presentations; adhvare—brought; te—your.
TRANSLATION
Because He was near me, it was possible for me to conquer with great dexterity the powerful King of heaven, Indradeva, along with his demigod associates and thus enable the fire-god to devastate the Khāṇḍava Forest. And only by His grace was the demon named Maya saved from the blazing Khāṇḍava Forest, and thus we could build our assembly house of wonderful architectural workmanship, where all the princes assembled during the performance of Rājasūya-yajña and paid you tributes.
PURPORT
The demon Maya Dānava was an inhabitant of the forest Khāṇḍava, and when the Khāṇḍava Forest was set on fire, he asked protection from Arjuna. Arjuna saved his life, and as a result of this the demon felt obliged. He reciprocated by building a wonderful assembly house for the Pāṇḍavas, which attracted the extraordinary attention of all state princes. They felt the supernatural power of the Pāṇḍavas, and thus without grudge all of them submitted and paid tributes to the Emperor. The demons possess wonderful and supernatural powers to create material wonders. But they are always disturbing elements of the society. The modern demons are the harmful material scientists who create some material wonders for disturbance in the society. For example, the creation of nuclear weapons has caused some panic in human society. Maya was also a materialist like that, and he knew the art of creating such wonderful things. And yet Lord Kṛṣṇa wanted to kill him. When he was chased both by the fire and by the wheel of Lord Kṛṣṇa, he took shelter of such a devotee as Arjuna, who saved him from the wrath of the fire of Lord Śrī Kṛṣṇa. Devotees are therefore more merciful than the Lord, and in devotional service the mercy of a devotee is more valuable than the mercy of the Lord. Both the fire and the Lord ceased from chasing the demon as soon as both of them saw that the demon was given shelter by such a devotee as Arjuna. This demon, feeling obliged to Arjuna, wanted to do him some service to show his gratefulness, but Arjuna declined to accept anything from him in exchange. Lord Śrī Kṛṣṇa, however, being pleased with Maya for his taking shelter of a devotee, asked him to render service unto King Yudhiṣṭhira by building a wonderful assembly house. The process is that by the grace of the devotee the mercy of the Lord is obtained, and by the mercy of the Lord a chance to serve the Lord's devotee is obtained. The club of Bhīmasena was also a gift of Maya Dānava.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.8
yat-sannidhāv aham u khāṇḍavam agnaye’dām
indraṁ ca sāmara-gaṇaṁ tarasā vijitya |
labdhā sabhā maya-kṛtādbhuta-śilpa-māyā
digbhyo ’haran nṛpatayo balim adhvare te ||
U expresses astonishment. The Khāṇḍava forest belonged to Indra. I obtained the hall made by Maya whom I saved from the burning forest. In that marvelous hall, the sacrifice was held.
TEXT - SB 1.15.9
yat-tejasā nṛpa-śiro-'ṅghrim ahan makhārtham
āryo 'nujas tava gajāyuta-sattva-vīryaḥ
tenāhṛtāḥ pramatha-nātha-makhāya bhūpā
yan-mocitās tad-anayan balim adhvare te
SYNONYMS
yat—whose; tejasā—by influence; nṛpa-śiraḥ-aṅghrim—one whose feet are adored by the heads of kings; ahan—killed; makha-artham—for the sacrifice; āryaḥ—respectable; anujaḥ—younger brother; tava—your; gaja-ayuta—ten thousand elephants; sattva-vīryaḥ—powerful existence; tena—by him; āhṛtāḥ—collected; pramatha-nātha—the lord of the ghosts (Mahābhairava); makhāya—for sacrifice; bhūpāḥ—kings; yat-mocitāḥ—by whom they were released; tat-anayan—all of them brought; balim—taxes; adhvare—presented; te—your.
TRANSLATION
Your respectable younger brother, who possesses the strength of ten thousand elephants, killed, by His grace, Jarāsandha, whose feet were worshiped by many kings. These kings had been brought for sacrifice in Jarāsandha's Mahābhairava-yajña, but they were thus released. Later they paid tribute to Your Majesty.
PURPORT
Jarāsandha was a very powerful king of Magadha, and the history of his birth and activities is also very interesting. His father, King Bṛhadratha, was also a very prosperous and powerful king of Magadha, but he had no son, although he married two daughters of the King of Kāśī. Being disappointed in not getting a son from either of the two queens, the King, along with his wives, left home to live in the forest for austerities, but in the forest he was blessed by one great ṛṣi to have a son, and he gave him one mango to be eaten by the queens. The queens did so and were very soon pregnant. The King was very happy to see the queens bearing children, but when the ripe time approached, the queens delivered one child in two parts, one from each of the queens' wombs. The two parts were thrown in the forest, where a great she-demon used to live, and she was glad to have some delicate flesh and blood from the newly born child. Out of curiosity she joined the two parts, and the child became complete and regained life. The she-demon was known as Jarā, and being compassionate on the childless King, she went to the King and presented him with the nice child, The King was very pleased with the she-demon and wanted to reward her according to her desire. The she-demon expressed her desire that the child be named after her, and thus the child was surnamed Jarāsandha, or one who was joined by Jarā, the she-demon. In fact, this Jarāsandha was born as one of the parts and parcels of the demon Vipracitti. The saint by whose benedictions the queens bore the child was called Candra Kauśika, who foretold of the child before his father Bṛhadratha.
Since he possessed demoniac qualities from birth, naturally he became a great devotee of Lord Śiva, who is the lord of all ghostly and demoniac men. Rāvaṇa was a great devotee of Lord Śiva, and so also King Jarāsandha. He used to sacrifice all arrested kings before Lord Mahābhairava (Śiva) and by his military power he defeated many small kings and arrested them to butcher before Mahābhairava. There are many devotees of Lord Mahābhairava, or Kālabhairava, in the province of Bihar, formerly called Magadha. Jarāsandha was a relative of Kaṁsa, the maternal uncle of Kṛṣṇa, and therefore after Kaṁsa's death King Jarāsandha became a great enemy of Kṛṣṇa, and there were many fights between Jarāsandha and Kṛṣṇa. Lord Kṛṣṇa wanted to kill him, but He also wanted that those who served as military men for Jarāsandha might not be killed. Therefore a plan was adopted to kill him. Kṛṣṇa, Bhīma and Arjuna together went to Jarāsandha in the dress of poor brāhmaṇas and begged charity from King Jarāsandha. Jarāsandha never refused charity to any brāhmaṇa, and he performed many sacrifices also, yet he was not on a par with devotional service. Lord Kṛṣṇa, Bhīma and Arjuna asked Jarāsandha for the facility of fighting him, and it was settled that Jarāsandha would fight with Bhīma only. So all of them were both guests and combatants of Jarāsandha, and Bhīma and Jarāsandha fought every day for several days. Bhīma became disappointed, but Kṛṣṇa gave him hints about Jarāsandha's being joined together as an infant, and thus Bhīma dissected him again and so killed him. All the kings who were detained in the concentration camp to be killed before Mahābhairava were thus released by Bhīma. Feeling thus obliged to the Pāṇḍavas, they paid tribute to King Yudhiṣṭhira.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.9
yat-tejasā nṛpa-śiro- 'ṅghrim ahan makhārtham
āryo ’nujas tava gajāyuta-sattva-vīryaḥ |
tenāhṛtāḥ pramatha-nātha-makhāya bhūpā
yan-mocitās tad-anayan balim adhvare te ||
He who had kings of his own nature at his feet was Jarāsandha. Tava anuja is Bhīma. Without conquering him, the sacrifice could not be performed. Bhīma had perseverance (sattva) and strength (vīryaḥ). Jarāsandha had gathered them in prison to sacrifice them to Bhairava-śiva. Because they were released, they brought tribute to the sacrifice.
TEXT - SB 1.15.10
patnyās tavādhimakha-kḷpta-mahābhiṣeka-
ślāghiṣṭha-cāru-kabaraṁ kitavaiḥ sabhāyām
spṛṣṭaṁ vikīrya padayoḥ patitāśru-mukhyā
yas tat-striyo 'kṛta-hateśa-vimukta-keśāḥ
SYNONYMS
patnyāḥ—of the wife; tava—your; adhimakha—during the great sacrificial ceremony; kḷpta—dressed; mahā-abhiṣeka—greatly sanctified; ślāghiṣṭha—thus glorified; cāru—beautiful; kabaram—clustered hair; kitavaiḥ—by the miscreants; sabhāyām—in the great assembly; spṛṣṭam—being caught; vikīrya—being loosened; padayoḥ—on the feet; patita-aśru-mukhyāḥ—of the one who fell down with tears in the eyes; yaḥ—He; tat—their; striyaḥ—wives; akṛta—became; hata-īśa—bereft of husbands; vimukta-keśāḥ—loosened hair.
TRANSLATION
It was He only who loosened the hair of all the wives of the miscreants who dared open the cluster of your Queen's hair, which had been nicely dressed and sanctified for the great Rājasūya sacrificial ceremony. At that time she fell down at the feet of Lord Kṛṣṇa with tears in her eyes.
PURPORT
Queen Draupadī had a beautiful bunch of hair which was sanctified in the ceremonial function of Rājasūya-yajña. But when she was lost in a bet, Duḥśāsana touched her glorified hair to insult her. Draupadī then fell down at the lotus feet of Lord Kṛṣṇa, and Lord Kṛṣṇa decided that all the wives of Duḥśāsana and company should have their hair loosened as a result of the Battle of Kurukṣetra. Thus after the Battle of Kurukṣetra, after all the sons and grandsons of Dhṛtarāṣṭra died in battle, all the wives of the family were obliged to loosen their hair as widows. In other words, all the wives of the Kuru family became widows because of Duḥśāsana's insulting a great devotee of the Lord. The Lord can tolerate insults upon Himself by any miscreant because the father tolerates even insults from the son. But He never tolerates insults upon His devotees. By insulting a great soul, one has to forego all the results of pious acts and benedictions also.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.10
patnyās tavādhimakha-kḷpta-mahābhiṣeka-
ślāghiṣṭha-cāru-kabaraṁ kitavaiḥ sabhāyām |
spṛṣṭaṁ vikīrya padayoḥ patitāśru-mukhyā
yas tat-striyo ’kṛta-hateśa-vimukta-keśāḥ ||
You made widows of the wives (tat-striyo ’krṭa-hateśa-vimukta-keśāḥ) of rascals like Duḥśāsana by whom your wife’s hair done up nicely for the bathing ceremony at the Rājasūya sacrifice was untied (vikīrya) and pulled (spṛṣṭam). Yah refers to Bhīma from the previous verse. From Draupadī’s face tears fell on the feet of Kṛṣṇa who appeared in her mind by remembrance. Or the phrase can mean Draupadī with a tearful face fell at the feet of Kṛṣṇa.
Jiva's tika ||1.15.10||
patnyās tavādhimakha-kḷpta-mahābhiṣekaślāghiṣṭha-cāru-kabaram kitavaiḥ sabhāyām |
spṛṣṭam vikīrya padayoḥ patitāśru-mukhyā yas tat-striyo ’kṛta hateśa-vimukta-keśāḥ ||
TRANSLATION And Bhīma made widows of those whose rascal husbands in the assembly untied and pulled the hair bound up beautifully during the bathing ceremony at the Rājasūya sacrifice of your wife, whose tears fell on the feet of Kṛṣṇa. You made the wives of the rascals who pulled the hair of your wife to lose their husbands and release their hair in mourning. Later her tears fell at the feet of Kṛṣṇa who had gone to the forest. Her hair had been pulled by the rascals during the gambling match.
TEXT - SB 1.15.11
yo no jugopa vana etya duranta-kṛcchrād
durvāsaso 'ri-racitād ayutāgra-bhug yaḥ
śākānna-śiṣṭam upayujya yatas tri-lokīṁ
tṛptām amaṁsta salile vinimagna-saṅghaḥ
SYNONYMS
yaḥ—one who; naḥ—us; jugopa—gave protection; vane—forest; etya—getting in; duranta—dangerously; kṛcchrāt—trouble; durvāsasaḥ—of Durvāsā Muni; ari—enemy; racitāt—fabricated by; ayuta—ten thousand; agra-bhuk—one who eats before; yaḥ—that person; śāka-anna-śiṣṭam—remnants of foodstuff; upayujya—having accepted; yataḥ—because; tri-lokīm—all the three worlds; tṛptām—satisfied; amaṁsta—thought within the mind; salile—while in the water; vinimagna-saṅghaḥ—all merged into the water.
TRANSLATION
During our exile, Durvāsā Muni, who eats with his ten thousand disciples, intrigued with our enemies to put us in dangerous trouble. At that time He [Lord Kṛṣṇa], simply by accepting the remnants of food, saved us. By His accepting food thus, the assembly of munis, while bathing in the river, felt sumptuously fed. And all the three worlds were also satisfied.
PURPORT
Durvāsā Muni: A powerful mystic brāhmaṇa determined to observe the principles of religion with great vows and under strict austerities. His name is associated with many historical events, and it appears that the great mystic could be both easily satisfied and easily annoyed, like Lord Śiva. When he was satisfied, he could do tremendous good to the servitor, but if he was dissatisfied he could bring about the greatest calamity. Kumārī Kuntī, at her father's house, used to minister all kinds of services to all great brāhmaṇas, and being satisfied with her good reception Durvāsā Muni blessed her with a power to call any demigod she desired. It is understood that he was a plenary incarnation of Lord Śiva, and thus he could be either easily satisfied or annoyed. He was a great devotee of Lord Śiva, and by Lord Śiva's order he accepted the priesthood of King Śvetaketu because of the King's performance of sacrifice for one hundred years. Sometimes he used to visit the parliamentary assembly of the heavenly kingdom of Indradeva. He could travel in space by his great mystic powers, and it is understood that he traveled a great distance through space, even up to the Vaikuṇṭha planets beyond material space. He traveled all these long distances within one year, during his quarrel with King Ambarīṣa, the great devotee and Emperor of the world.
He had about ten thousand disciples, and wherever he visited and became a guest of the great kṣatriya kings, he used to be accompanied by a number of followers. Once he visited the house of Duryodhana, the enemy cousin of Mahārāja Yudhiṣṭhira. Duryodhana was intelligent enough to satisfy the brāhmaṇa by all means, and the great ṛṣi wanted to give some benediction to Duryodhana. Duryodhana knew his mystic powers, and he knew also that the mystic brāhmaṇa, if dissatisfied, could cause some havoc, and thus he designed to engage the brāhmaṇa to show his wrath upon his enemy cousins, the Pāṇḍavas. When the ṛṣi wanted to award some benediction to Duryodhana, the latter wished that he should visit the house of Mahārāja Yudhiṣṭhira, who was the eldest and chief among all his cousins. But by his request he would go to him after he had finished his meals with his Queen, Draupadī. Duryodhana knew that after Draupadī's dinner it would be impossible for Mahārāja Yudhiṣṭhira to receive such a large number of brāhmaṇa guests, and thus the ṛṣi would be annoyed and would create some trouble for his cousin Mahārāja Yudhiṣṭhira. That was the plan of Duryodhana. Durvāsā Muni agreed to this proposal, and he approached the King in exile, according to the plan of Duryodhana, after the King and Draupadī had finished their meals.
On his arrival at the door of Mahārāja Yudhiṣṭhira, he was at once well received, and the King requested him to finish his noontime religious rites in the river, for by that time the foodstuff would be prepared. Durvāsā Muni, along with his large number of disciples, went to take a bath in the river, and Mahārāja Yudhiṣṭhira was in great anxiety about the guests. As long as Draupadī had not taken her meals, food could be served to any number of guests, but the ṛṣi, by the plan of Duryodhana, reached there after Draupadī had finished her meals.
When the devotees are put into difficulty, they have an opportunity to recollect the Lord with rapt attention. So Draupadī was thinking of Lord Kṛṣṇa in that dangerous position, and the all-pervading Lord could at once know the dangerous position of His devotees. He therefore came there on the scene and asked Draupadī to give whatever food she might have in her stock. On her being so requested by the Lord, Draupadī was sorrowful because the Supreme Lord asked her for some food and she was unable to supply it at that time. She said to the Lord that the mysterious dish which she had received from the sun-god could supply any amount of food if she herself had not eaten. But on that day she had already taken her meals, and thus they were in danger. By expressing her difficulties she began to cry before the Lord as only a woman would do in such a position. The Lord, however, asked Draupadī to bring up the cooking pots to see if there was any particle of foodstuff left, and on Draupadī's doing so, the Lord found some particle of vegetable sticking to the pot. The Lord at once picked it up and ate it. After doing so, the Lord asked Draupadī to call for her guests, the company of Durvāsā.
Bhīma was sent to call them from the river. Bhīma said, "Why are you delaying, sirs? Come on, the food is ready for you." But the brāhmaṇas, because of Lord Kṛṣṇa's accepting a little particle of food, felt sumptuously fed, even while they were in the water. They thought that since Mahārāja Yudhiṣṭhira must have prepared many valuable dishes for them and since they were not hungry and could not eat, the King would feel very sorry, so it was better not to go there. Thus they decided to go away.
This incident proves that the Lord is the greatest mystic, and therefore He is known as Yogeśvara. Another instruction is that every householder must offer food to the Lord, and the result will be that everyone, even a company of guests numbering ten thousand, will be satisfied because of the Lord's being satisfied. That is the way of devotional service.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.11
yo no jugopa vana etya duranta-kṛcchrād
durvāsaso ’ri-racitād ayutāgra-bhug yaḥ |
śākānna-śiṣṭam upayujya yatas tri-lokīṁ
tṛptām amaṁsta salile vinimagna-saṅghaḥ ||
Because of Durvāsa, whose visit was planned out by the enemy; who has a terrible curse; who eats at the head of a line of ten thousand disciples (yaḥ ayutāgra-bhuk), Kṛṣṇa came to us in the forest and saved us, after eating (upayujya) the remnants of food in the pot. Due to that, the group of sages bathing in the water felt satisfied up to the three worlds. The story is told in the Mahābhārata. Once, Duryodhana had Durvāsa as his guest. Durvāsa, satisfied, wanted to grant him a boon. Thinking in his mind that the Pāṇḍavas can be destroyed by the curse of Durvāsa, he said, “Yudhiṣṭhira is the head of our family. Therefore you should be his guest with your ten thousand disciples. But you should go to their house when Draupadī has eaten and is not hungry.” When Durvāsa arrived, Yudhiṣṭhira with great respect invited him for food after Durvāsa had performed the noon bathing rituals. The sages submerged themselves in water for purifying themselves with agha-marṣaṇa. The moment Draupadī thought of Kṛṣṇa he left Rukmiṇī’s side and came there immediately out of affection for his devotee. When she told him what had happened, he said, “O Draupadī, I want to eat. First feed me.” In great shame she said, “Oh! This is my misfortune and fortune. The lord of the three worlds, the lord of sacrifice, has come to my house and is asking for food.” Thinking like this, she said, “O master! My food pot given by the sun god is inexhaustible until I eat. After feeding everyone, I have eaten. There is no more food.” She began to weep. With insistence he made her bring the pot and eating the spinach and rice stuck to the edge of the pot, he said, “Bring the sages to eat.” Bhīma was sent. Bhīma said, “Please come and eat. Why are you delaying?” Durvāsa, being too full, fled, fearing that they had prepared a meal that could not be eaten.
TEXT - SB 1.15.12
yat-tejasātha bhagavān yudhi śūla-pāṇir
vismāpitaḥ sagirijo 'stram adān nijaṁ me
anye 'pi cāham amunaiva kalevareṇa
prāpto mahendra-bhavane mahad-āsanārdham
SYNONYMS
yat—by whose; tejasā—by influence; atha—at one time; bhagavān—the personality of god (Lord Śiva); yudhi—in the battle; śūla-pāṇiḥ—one who has a trident in his hand; vismāpitaḥ—astonished; sa-girijaḥ—along with the daughter of the Himalaya Mountains; astram—weapon; adāt—awarded; nijam—of his own; me—unto me; anye api—so also others; ca—and; aham—myself; amunā—by this; eva—definitely; kalevareṇa—by the body; prāptaḥ—obtained; mahā-indra-bhavane—in the house of Indradeva; mahat—great; āsana-ardham—half-elevated seat.
TRANSLATION
It was by His influence only that in a fight I was able to astonish the personality of god Lord Śiva and his wife, the daughter of Mount Himalaya. Thus he [Lord Śiva] became pleased with me and awarded me his own weapon. Other demigods also delivered their respective weapons to me, and in addition I was able to reach the heavenly planets in this present body and was allowed a half-elevated seat.
PURPORT
By the grace of the Supreme Personality of Godhead Śrī Kṛṣṇa, all the demigods, including Lord Śiva, were pleased with Arjuna. The idea is that one who is favored by Lord Śiva or any other demigod may not necessarily be favored by the Supreme Lord Śrī Kṛṣṇa. Rāvaṇa was certainly a great devotee of Lord Śiva, but he could not be saved from the wrath of the Supreme Personality of Godhead Lord Rāmacandra. And there are many instances like that in the histories of the Purāṇas. But here is an instance where we can see that Lord Śiva became pleased even in the fight with Arjuna. The devotees of the Supreme Lord know how to respect the demigods, but the devotees of the demigods sometimes foolishly think that the Supreme Personality of Godhead is no greater than the demigods. By such a conception, one becomes an offender and ultimately meets with the same end as Rāvaṇa and others. The instances described by Arjuna during his friendly dealings with Lord Śrī Kṛṣṇa are instructive for all who may be convinced by the lessons that one can achieve all favors simply by pleasing the Supreme Lord Śrī Kṛṣṇa, whereas the devotees or worshipers of the demigods may achieve only partial benefits, which are also perishable, just as the demigods themselves are.
Another significance of the present verse is that Arjuna, by the grace of Lord Śrī Kṛṣṇa, was able to reach the heavenly planet even with the selfsame body and was honored by the heavenly demigod Indradeva, being seated with him half-elevated. One can reach the heavenly planets by the pious acts recommended in the śāstras in the category of fruitive activities. And as stated in the Bhagavad-gītā (9.21), when the reactions of such pious acts are spent, the enjoyer is again degraded to this earthly planet. The moon is also on the level with the heavenly planets, and only persons who have performed virtues only—performing sacrifices, giving charity and undergoing severe austerities—can be allowed to enter into the heavenly planets after the duration of life of the body. Arjuna was allowed to enter into the heavenly planets in the selfsame body simply by the grace of the Lord, otherwise it is not possible to do so. The present attempts to enter into the heavenly planets by the modern scientists will certainly prove futile because such scientists are not on the level of Arjuna. They are ordinary human beings, without any assets of sacrifice, charity or austerities. The material body is influenced by the three modes of material nature, namely goodness, passion and ignorance. The present population is more or less influenced by the modes of passion and ignorance, and the symptoms for such influence are exhibited in their becoming very lusty and greedy. Such degraded fellows can hardly approach the higher planetary systems. Above the heavenly planets there are many other planets also, which only those who are influenced by goodness can reach. In heavenly and other planets within the universe, the inhabitants are all highly intelligent, many more times than the human beings, and they are all pious in the higher and highest mode of goodness. They are all devotees of the Lord, and although their goodness is not unadulterated, still they are known as demigods possessing the maximum amount of good qualities possible within the material world.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.12
yat-tejasātha bhagavān yudhi śūla-pāṇir
vismāpitaḥ sagirijo ’stram adān nijaṁ me |
anye ’pi cāham amunaiva kalevareṇa
prāpto mahendra-bhavane mahad[67]-āsanārdham ||
Śiva with Durgā (sa-girijaḥ) was astonished and gave his own weapon. Other devatās as well gave their weapons. I shared half the throne of Indra (mahad-āsanārdham).
Jiva's tika ||1.15.12||
yat-tejasātha bhagavān yudhi śūla-pāṇir vismāpitaḥ sagirijo ’stram adān nijam me |
anye ’pi cāham amunaiva kalevareṇa prāpto mahendra-bhavane mahad-āsanārdham ||
TRANSLATION By his power, Śiva along with Parvatī became astonished at my prowess in fighting and gave me his own weapon; others also gave me their weapons; and in this body I sat on half of Indra’s throne in his hall.
As previously, this event enacts a human like pastime
TEXT - SB 1.15.13
tatraiva me viharato bhuja-daṇḍa-yugmaṁ
gāṇḍīva-lakṣaṇam arāti-vadhāya devāḥ
sendrāḥ śritā yad-anubhāvitam ājamīḍha
tenāham adya muṣitaḥ puruṣeṇa bhūmnā
SYNONYMS
tatra—in that heavenly planet; eva—certainly; me—myself; viharataḥ—while staying as a guest; bhuja-daṇḍa-yugmam—both of my arms; gāṇḍīva—the bow named Gāṇḍīva; lakṣaṇam—mark; arāti—a demon named Nivātakavaca; vadhāya—for killing; devāḥ—all the demigods; sa—along with; indrāḥ—the heavenly King, Indra; śritāḥ—taken shelter of; yat—by whose; anubhāvitam—made it possible to be powerful; ājamīḍha—O descendant of King Ajamīḍha; tena—by Him; aham—myself; adya—at the present moment; muṣitaḥ—bereft of; puruṣeṇa—the personality; bhūmnā—supreme.
TRANSLATION
When I stayed for some days as a guest in the heavenly planets, all the heavenly demigods, including King Indradeva, took shelter of my arms, which were marked with the Gāṇḍīva bow, to kill the demon named Nivātakavaca. O King, descendant of Ajamīḍha, at the present moment I am bereft of the Supreme Personality of Godhead, by whose influence I was so powerful.
PURPORT
The heavenly demigods are certainly more intelligent, powerful and beautiful, and yet they had to take help from Arjuna because of his Gāṇḍīva bow, which was empowered by the grace of Lord Śrī Kṛṣṇa. The Lord is all-powerful, and by His grace His pure devotee can be as powerful as He may desire, and there is no limit to it. And when the Lord withdraws His power from anyone, he is powerless by the will of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.13
tatraiva me viharato bhuja-daṇḍa-yugmaṁ
gāṇḍīva-lakṣaṇam arāti-vadhāya devāḥ |
sendrāḥ śritā yad-anubhāvitam ājamīḍha
tenāham adya muṣitaḥ puruṣeṇa bhūmnā ||
Arāti means Nivātakavaca demons. The devatās took shelter of me for killing them. Yad-anubhāvitam here means “by taking powers from Kṛṣṇa.” I have been given up (muṣitaḥ) by that excellent (bhūmnā) person.
Jiva's tika ||1.15.13||
tatraiva me viharato bhuja-daṇda-yugmam gāṇdīva-lakṣaṇam arāti-vadhāya devāḥ |
sendrāḥ śritā yad-anubhāvitam ājamīdha tenāham adya muṣitaḥ puruṣeṇa bhūmnā ||
TRANSLATION O descendent of Ājamīdha! I have been abandoned by that great person, by whose power, while I was staying in Svarga, the devatās along with Indra took shelter of my strong arms holding the Gāṇdiva bow for killing the Nivātakavacas.
I have been abandoned by that greatest of persons (bhūmnā).
TEXT - SB 1.15.14
yad-bāndhavaḥ kuru-balābdhim ananta-pāram
eko rathena tatare 'ham atīrya-sattvam
pratyāhṛtaṁ bahu dhanaṁ ca mayā pareṣāṁ
tejāspadaṁ maṇimayaṁ ca hṛtaṁ śirobhyaḥ
SYNONYMS
yat-bāndhavaḥ—by whose friendship only; kuru-bala-abdhim—the ocean of the military strength of the Kurus; ananta-pāram—which was insurmountable; ekaḥ—alone; rathena—being seated on the chariot; tatare—was able to cross over; aham—myself; atīrya—invincible; sattvam—existence; pratyāhṛtam—drew back; bahu—very large quantity; dhanam—wealth; ca—also; mayā—by my; pareṣām—of the enemy; teja-āspadam-source of brilliance; maṇi-mayam—bedecked with jewels; ca—also; hṛtam—taken by force; śirobhyaḥ—from their heads.
TRANSLATION
The military strength of the Kauravas was like an ocean in which there dwelled many invincible existences, and thus it was insurmountable. But because of His friendship, I, seated on the chariot, was able to cross over it. And only by His grace was I able to regain the cows and also collect by force many helmets of the kings which were bedecked with jewels that were sources of all brilliance.
PURPORT
On the Kaurava side there were many stalwart commanders like Bhīṣma, Droṇa, Kṛpa and Karṇa, and their military strength was as insurmountable as the great ocean. And yet it was due to Lord Kṛṣṇa's grace that Arjuna alone, sitting on the chariot, could manage to vanquish them one after another without difficulty. There were many changes of commanders on the other side, but on the Pāṇḍavas' side Arjuna alone on the chariot driven by Lord Kṛṣṇa could manage the whole responsibility of the great war. Similarly, when the Pāṇḍavas were living at the palace of Virāṭa incognito, the Kauravas picked a quarrel with King Virāṭa and decided to take away his large number of cows. While they were taking away the cows, Arjuna fought with them incognito and was able to regain the cows along with some booty taken by force—the jewels set on the turbans of the royal order. Arjuna remembered that all this was possible by the grace of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.14
yad-bāndhavaḥ kuru-balābdhim ananta-pāram
eko rathena tatare ’ham atīrya-sattvam |
pratyāhṛtaṁ bahu dhanaṁ ca mayā pareṣāṁ
tejās-padaṁ maṇimayaṁ ca hṛtaṁ śirobhyaḥ ||
I, who had Kṛṣṇa as my relative (yad-bāndhavaḥ), alone, crossed the ocean of the Kuru army, to take back the cows of King Uttara. That army had no end, because of its density and placement. That ocean was filled with formidable creatures (atīrya-sattvam) such as Bhīṣma who were like timiṅgala fish in the ocean. I took wealth in the form of the cows and their turbans, symbols of their power (tejās-padam) from their heads, bewildering them with the mohana weapon.
TEXT - SB 1.15.15
yo bhīṣma-karṇa-guru-śalya-camūṣv adabhra-
rājanya-varya-ratha-maṇḍala-maṇḍitāsu
agrecaro mama vibho ratha-yūthapānām
āyur manāṁsi ca dṛśā saha oja ārcchat
SYNONYMS
yaḥ—it is He only; bhīṣma—Bhīṣma; karṇa—Karṇa; guru—Droṇācārya; śalya—Śalya; camūṣu—in the midst of the military phalanx; adabhra—immense; rājanya-varya—great royal princes; ratha-maṇḍala—chain of chariots; maṇḍitāsu—being decorated with; agre caraḥ—going forward; mama—of mine; vibho—O great King; ratha-yūtha-pānām—all the charioteers; āyuḥ—duration of life or fruitive activities; manāṁsi—mental upsurges; ca—also; dṛśā—by glance; sahaḥ—power; ojaḥ—strength; ārcchat—withdrew.
TRANSLATION
It was He only who withdrew the duration of life from everyone and who, in the battlefield, withdrew the speculative power and strength of enthusiasm from the great military phalanx made by the Kauravas, headed by Bhīṣma, Karṇa, Droṇa, Śalya, etc. Their arrangement was expert and more than adequate, but He [Lord Śrī Kṛṣṇa], while going forward, did all this.
PURPORT
The Absolute Personality of Godhead, Lord Śrī Kṛṣṇa, expands Himself by His plenary Paramātmā portion in everyone's heart, and thus He directs everyone in the matter of recollection, forgetfulness, knowledge, the absence of intelligence and all psychological activities (Bg. 15.15). As the Supreme Lord, He can increase or decrease the duration of life of a living being. Thus the Lord conducted the Battle of Kurukṣetra according to His own plan. He wanted that battle to establish Yudhiṣṭhira as the Emperor of this planet, and to facilitate this transcendental business He killed all who were on the opposite party by His omnipotent will. The other party was equipped with all military strength supported by big generals like Bhīṣma, Droṇa and Śalya and it would have been physically impossible for Arjuna to win the battle had the Lord not helped him by every kind of tactic. Such tactics are generally followed by every statesman, even in modern warfare, but they are all done materially by powerful espionages, military tactics and diplomatic maneuvers. But because Arjuna was the Lord's affectionate devotee, the Lord did all this Himself without personal anxiety by Arjuna. That is the way of the devotional service to the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.15
yo bhīṣma-karṇa-guru-śalya-camūṣv adabhra-
rājanya-varya-ratha-maṇḍala-maṇḍitāsu |
agrecaro mama vibho ratha-yūthapānām
āyur manāṁsi ca dṛśā saha oja ārcchat ||
O lord (vibho)! He was situated in front of me as the driver. By his inconceivable influence, he took away (ārcchat) their prārabdha-karma (āyus). By his beauty he stole their minds. By showing his power, he took away their enthusiasm to fight, characterized by sharpness of mind (sahas). By his glance alone he took away their ability to take up weapons (ojas), characterized by sharpness of the senses.
TEXT - SB 1.15.16
yad-doḥṣu mā praṇihitaṁ guru-bhīṣma-karṇa-
naptṛ-trigarta-śalya-saindhava-bāhlikādyaiḥ
astrāṇy amogha-mahimāni nirūpitāni
nopaspṛśur nṛhari-dāsam ivāsurāṇi
SYNONYMS
yat—under whose; doḥṣu—protection of arms; mā praṇihitam—myself being situated; guru—Droṇācārya; bhīṣma—Bhīṣma; karṇa—Karṇa; naptṛ—Bhūriśravā; trigarta—King Suśarmā; śalya—Śalya; saindhava—King Jayadratha; bāhlika—brother of Mahārāja Śāntanu (Bhīṣma's father); ādyaiḥ—etc.; astrāṇi—weapons; amogha—invincible; mahimāni—very powerful; nirūpitāni—applied; na—not; upaspṛśuḥ—touched; nṛhari-dāsam—servitor of Nṛsiṁhadeva (Prahlāda); iva—like; asurāṇi—weapons employed by the demons.
TRANSLATION
Great generals like Bhīṣma, Droṇa, Karṇa, Bhūriśravā, Suśarmā, Śalya, Jayadratha, and Bāhlika all directed their invincible weapons against me. But by His [Lord Kṛṣṇa's] grace they could not even touch a hair on my head. Similarly, Prahlāda Mahārāja, the supreme devotee of Lord Nṛsiṁhadeva, was unaffected by the weapons the demons used against him.
PURPORT
The history of Prahlāda Mahārāja, the great devotee of Nṛsiṁhadeva, is narrated in the Seventh Canto of Śrīmad-Bhāgavatam. Prahlāda Mahārāja, a small child of only five years, became the object of envy for his great father, Hiraṇyakaśipu, only because of his becoming a pure devotee of the Lord. The demon father employed all his weapons to kill the devotee son, Prahlāda, but by the grace of the Lord he was saved from all sorts of dangerous actions by his father. He was thrown in a fire, in boiling oil, from the top of a hill, underneath the legs of an elephant, and he was administered poison. At last the father himself took up a chopper to kill his son, and thus Nṛsiṁhadeva appeared and killed the heinous father in the presence of the son. Thus no one can kill the devotee of the Lord. Similarly, Arjuna was also saved by the Lord, although all dangerous weapons were employed by his great opponents like Bhīṣma.
Karṇa:Born of Kuntī by the sun-god prior to her marriage with Mahārāja Pāṇḍu, Karṇa took his birth with bangles and earrings, extraordinary signs for an undaunted hero. In the beginning his name was Vasusena, but when he grew up he presented his natural bangles and earrings to Indradeva, and thenceforward he became known as Vaikartana. After his birth from the maiden Kuntī, he was thrown in the Ganges. Later he was picked up by Adhiratha, and he and his wife Rādhā brought him up as their own offspring. Karṇa was very charitable, especially toward the brāhmaṇas. There was nothing he could not spare for a brāhmaṇa. In the same charitable spirit he gave in charity his natural bangles and earrings to Indradeva, who, being very much satisfied with him, gave him in return a great weapon called Śakti. He was admitted as one of the students of Droṇācārya, and from the very beginning there was some rivalry between him and Arjuna. Seeing his constant rivalry with Arjuna, Duryodhana picked him up as his companion, and this gradually grew into greater intimacy. He was also present in the great assembly of Draupadī's svayaṁvara function, and when he attempted to exhibit his talent in that meeting, Draupadī's brother declared that Karṇa could not take part in the competition because of his being the son of a śūdra carpenter. Although he was refused in the competition, still when Arjuna was successful in piercing the fish target on the ceiling and Draupadī bestowed her garland upon Arjuna, Karṇa and the other disappointed princes offered an unusual stumbling block to Arjuna while he was leaving with Draupadī. Specifically, Karṇa fought with him very valiantly, but all of them were defeated by Arjuna. Duryodhana was very much pleased with Karṇa because of his constant rivalry with Arjuna, and when he was in power he enthroned Karṇa in the state of Aṅga. Being baffled in his attempt to win Draupadī, Karṇa advised Duryodhana to attack King Drupada, for after defeating him both Arjuna and Draupadī could be arrested. But Droṇācārya rebuked them for this conspiracy, and they refrained from the action. Karṇa was defeated many times, not only by Arjuna but also by Bhīmasena. He was the king of the kingdom of Bengal, Orissa and Madras combined. Later on he took an active part in the Rājasūya sacrifice of Mahārāja Yudhiṣṭhira, and when there was gambling between the rival brothers, designed by Śakuni, Karṇa took part in the game, and he was very pleased when Draupadī was offered as a bet in the gambling. This fed his old grudge. When Draupadī was in the game he was very enthusiastic to declare the news, and it is he who ordered Duḥśāsana to take away the garments of both the Pāṇḍavas and Draupadī. He asked Draupadī to select another husband because, being lost by the Pāṇḍavas, she was rendered a slave of the Kurus. He was always an enemy of the Pāṇḍavas, and whenever there was an opportunity, he tried to curb them by all means. During the Battle of Kurukṣetra, he foresaw the conclusive result, and he expressed his opinion that due to Lord Kṛṣṇa's being the chariot driver of Arjuna, the battle should be won by Arjuna. He always differed with Bhīṣma, and sometimes he was proud enough to say that within five days he could finish up the Pāṇḍavas, if Bhīṣma would not interfere with his plan of action. But he was much mortified when Bhīṣma died. He killed Ghaṭotkaca with the Śakti weapon obtained from Indradeva. His son, Vṛṣasena, was killed by Arjuna. He killed the largest number of Pāṇḍava soldiers. At last there was a severe fight with Arjuna, and it was he only who was able to knock off the helmet of Arjuna. But it so happened that the wheel of his chariot stuck in the battlefield mud, and when he got down to set the wheel right, Arjuna took the opportunity and killed him, although he requested Arjuna not to do so.
Naptā, or Bhūriśravā: Bhūriśravā was the son of Somadatta, a member of the Kuru family. His other brother was Śalya. Both the brothers and the father attended the svayaṁvara ceremony of Draupadī. All of them appreciated the wonderful strength of Arjuna due to his being the devotee friend of the Lord, and thus Bhūriśravā advised the sons of Dhṛtarāṣṭra not to pick any quarrel or fight with them. All of them also attended the Rājasūya yajña of Mahārāja Yudhiṣṭhira. He possessed one akṣauhiṇī regiment of army, cavalry, elephants and chariots, and all these were employed in the Battle of Kurukṣetra on behalf of Duryodhana's party. He was counted by Bhīma as one of the yūtha-patis. In the Battle of Kurukṣetra he was especially engaged in a fight with Sātyaki, and he killed ten sons of Sātyaki. Later on, Arjuna cut off his hands, and he was ultimately killed by Sātyaki. After his death he merged into the existence of Viśvadeva.
Trigarta,or Suśarmā: Son of Mahārāja Vṛddhakṣetra, he was the King of Trigartadeśa, and he was also present in the svayaṁvara ceremony of Draupadī. He was one of the allies of Duryodhana, and he advised Duryodhana to attack the Matsyadeśa (Darbhaṅga). During the time of cow-stealing in Virāṭa-nagara, he was able to arrest Mahārāja Virāṭa, but later Mahārāja Virāṭa was released by Bhīma. In the Battle of Kurukṣetra he also fought very valiantly, but at the end he was killed by Arjuna.
Jayadratha:Another son of Mahārāja Vṛddhakṣetra. He was the King of Sindhudeśa (modern Sindh Pakistan). His wife's name was Duḥśalā. He was also present in the svayaṁvara ceremony of Draupadī, and he desired very strongly to have her hand, but he failed in the competition. But since then he always sought the opportunity to get in touch with Draupadī. When he was going to marry in the Śalyadeśa, on the way to Kāmyavana he happened to see Draupadī again and was too much attracted to her. The Pāṇḍavas and Draupadī were then in exile, after losing their empire in gambling, and Jayadratha thought it wise to send news to Draupadī in an illicit manner through Koṭiśaṣya, one of his associates. Draupadī at once refused vehemently the proposal of Jayadratha, but being so much attracted by the beauty of Draupadī, he tried again and again. Every time he was refused by Draupadī. He tried to take her away forcibly on his chariot, and at first Draupadī gave him a good dashing, and he fell like a cut-root tree. But he was not discouraged, and he was able to force Draupadī to sit on the chariot. This incident was seen by Dhaumya Muni, and he strongly protested the action of Jayadratha. He also followed the chariot, and through Dhātreyikā the matter was brought to the notice of Mahārāja Yudhiṣṭhira. The Pāṇḍavas then attacked the soldiers of Jayadratha and killed them all, and at last Bhīma caught hold of Jayadratha and beat him very severely, almost dead. Then all but five hairs were cut off his head and he was taken to all the kings and introduced as the slave of Mahārāja Yudhiṣṭhira. He was forced to admit himself to be the slave of Mahārāja Yudhiṣṭhira before all the princely order, and in the same condition he was brought before Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira was kind enough to order him released, and when he admitted to being a tributary prince under Mahārāja Yudhiṣṭhira, Queen Draupadī also desired his release. After this incident, he was allowed to return to his country. Being so insulted, he went to Gaṅgotri in the Himalayas and undertook a severe type of penance to please Lord Śiva. He asked his benediction to defeat all the Pāṇḍavas, at least one at a time. Then the Battle of Kurukṣetra began, and he took sides with Duryodhana. In the first day's fight he was engaged with Mahārāja Drupada, then with Virāṭa and then with Abhimanyu. While Abhimanyu was being killed, mercilessly surrounded by seven great generals, the Pāṇḍavas came to his help, but Jayadratha, by the mercy of Lord Śiva, repulsed them with great ability. At this, Arjuna took a vow to kill him, and on hearing this, Jayadratha wanted to leave the warfield and asked permission from the Kauravas for this cowardly action. But he was not allowed to do so. On the contrary, he was obliged to fight with Arjuna, and while the fight was going on Lord Kṛṣṇa reminded Arjuna that the benediction of Śiva upon Jayadratha was that whoever would cause his head to fall on the ground would die at once. He therefore advised Arjuna to throw the head of Jayadratha directly onto the lap of his father, who was engaged in penances at the Samanta-pañcaka pilgrimage. This was actually done by Arjuna. Jayadratha's father was surprised to see a severed head on his lap, and he at once threw it to the ground. The father immediately died, his forehead being cracked in seven pieces.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.16
yad-doḥṣu mā praṇihitaṁ guru-bhīṣma-karṇa-
naptṛ-trigarta-śalya-saindhava-bāhlikādyaiḥ |
astrāṇy amogha-mahimāni nirūpitāni
nopaspṛśur nṛhari-dāsam ivāsurāṇi ||
The weapons of Droṇa and others did not touch me, established (praṇihitam) in the arms of Kṛṣṇa (yad-doḥṣu). Guru means Droṇa. Naptṛ is Bḥūriśravā. Trigarta is the king of Trigarta, Suśarmā. Śala is Śalya. Saindhava is the king of Sindhu, Jayadratha. Bāhlīka was the brother of Śantanu. The weapons had unfailing power (amogho-mahimāni). The word mahitāni is sometimes seen instead. An example of not being harmed by formidable weapons is Prahlāda (nṛhari-dāsam).
TEXT - SB 1.15.17
sautye vṛtaḥ kumatinātmada īśvaro me
yat-pāda-padmam abhavāya bhajanti bhavyāḥ
māṁ śrānta-vāham arayo rathino bhuvi-ṣṭhaṁ
na prāharan yad-anubhāva-nirasta-cittāḥ
SYNONYMS
sautye—regarding a chariot driver; vṛtaḥ—engaged; kumatinā—by bad consciousness; ātma-daḥ—one who delivers; īśvaraḥ—the Supreme Lord; me—my; yat—whose; pāda-padmam—lotus feet; abhavāya—in the matter of salvation; bhajanti—do render service; bhavyāḥ—the intelligent class of men; mām—unto me; śrānta—thirsty; vāham—my horses; arayaḥ—the enemies; rathinaḥ—a great general; bhuvi-ṣṭham—while standing on the ground; na—did not; prāharan—attack; yat—whose; anubhāva—mercy; nirasta—being absent; cittāḥ—mind.
TRANSLATION
It was by His mercy only that my enemies neglected to kill me when I descended from my chariot to get water for my thirsty horses. And it was due to my lack of esteem for my Lord that I dared engage Him as my chariot driver, for He is worshiped and offered services by the best men to attain salvation.
PURPORT
The Supreme Lord, the Personality of Godhead Śrī Kṛṣṇa, is the object of worship both by impersonalists and by the devotees of the Lord. The impersonalists worship His glowing effulgence, emanating from His transcendental body of eternal form, bliss and knowledge, and the devotees worship Him as the Supreme Personality of Godhead. Those who are below even the impersonalists consider Him to be one of the great historical personalities. The Lord, however, descends to attract all by His specific transcendental pastimes, and thus He plays the part of the most perfect master, friend, son and lover. His transcendental relation with Arjuna was in friendship, and the Lord therefore played the part perfectly, as He did with His parents, lovers and wives. While playing in such a perfect transcendental relation, the devotee forgets, by the internal potency of the Lord, that his friend or son is the Supreme Personality of Godhead, although sometimes the devotee is bewildered by the acts of the Lord. After the departure of the Lord, Arjuna was conscious of his great friend, but there was no mistake on the part of Arjuna, nor any ill estimation of the Lord. Intelligent men are attracted by the transcendental acting of the Lord with a pure, unalloyed devotee like Arjuna.
In the warfield, scarcity of water is a well-known fact. Water is very rare there, and both the animals and men, working strenuously on the warfield, constantly require water to quench their thirst. Especially wounded soldiers and generals feel very thirsty at the time of death, and it sometimes so happens that simply for want of water one has to die unavoidably. But such scarcity of water was solved in the Battle of Kurukṣetra by means of boring the ground. By God's grace, water can be easily obtained from any place if there is facility for boring the ground. The modern system works on the same principle of boring the ground, but modern engineers are still unable to dig immediately wherever necessary. It appears, however, from the history as far back as the days of the Pāṇḍavas, that big generals like Arjuna could at once supply water even to the horses, and what to speak of men, by drawing water from underneath the hard ground simply by penetrating the stratum with a sharp arrow, a method still unknown to the modern scientists.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.17
sautye vṛtaḥ kumatinātmada īśvaro me
yat-pāda-padmam abhavāya bhajanti bhavyāḥ |
māṁ śrānta-vāham arayo rathino bhuvi-ṣṭhaṁ
na prāharan yad-anubhāva-nirasta-cittāḥ ||
Remembering Kṛṣṇa’s powers in separation, Arjuna’s dāsya-bhāva appeared. This caused his natural sakhya-bhāva to recede. Thus Arjuna sees that he was offensive to engage Kṛṣṇa as his charioteer and expresses regret in this verse. Sautye means “as a charioteer.” Great souls worship him for liberation (abhavāya). This individual (myself) with ego did not worship him. But listen to the mercy he showed me, who am such an offender. My horses were tired from lack of water when killing Jayadratha. I got down from the chariot, and piercing the ground produced water. At that time the enemies could not attack me, because by his influence their minds lost concentration.
TEXT - SB 1.15.18
narmāṇy udāra-rucira-smita-śobhitāni
he pārtha he 'rjuna sakhe kuru-nandaneti
sañjalpitāni nara-deva hṛdi-spṛśāni
smartur luṭhanti hṛdayaṁ mama mādhavasya
SYNONYMS
narmāṇi—conversation in jokes; udāra—talked very frankly; rucira—pleasing; smita-śobhitāni—decorated with a smiling face; he—note of address; pārtha—O son of Pṛthā; he—note of address; arjuna—Arjuna; sakhe—friend; kuru-nandana—son of the Kuru dynasty; iti—and so on; sañjalpitāni—such conversation; nara-deva—O King; hṛdi—heart; spṛśāni—touching; smartuḥ—by remembering them; luṭhanti—overwhelms; hṛdayam—heart and soul; mama—my; mādhavasya—of Mādhava (Kṛṣṇa).
TRANSLATION
O King! His jokings and frank talks were pleasing and beautifully decorated with smiles. His addresses unto me as "O son of Pṛthā, O friend, O son of the Kuru dynasty," and all such heartiness are now remembered by me, and thus I am overwhelmed.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.18
narmāṇy udāra-rucira-smita-śobhitāni
he pārtha he’rjuna sakhe kuru-nandaneti |
sañjalpitāni nara-deva hṛdi-spṛśāni
smartur luṭhanti hṛdayaṁ mama mādhavasya ||
The words touched his heart because of their sweet syllables. Luṭhanti stands for loṭhayanti. Not using the causative form is poetic license.
TEXT - SB 1.15.19
śayyāsanāṭana-vikatthana-bhojanādiṣv
aikyād vayasya ṛtavān iti vipralabdhaḥ
sakhyuḥ sakheva pitṛvat tanayasya sarvaṁ
sehe mahān mahitayā kumater aghaṁ me
SYNONYMS
śayyā—sleeping on one bed; āsana—sitting on one seat; aṭana—walking together; vikatthana—self-adoration; bhojana—dining together; ādiṣu—and in all such dealings; aikyāt—because of oneness; vayasya—O my friend; ṛtavān—truthful; iti—thus; vipralabdhaḥ—misbehaved; sakhyuḥ—unto a friend; sakhā iva—just like a friend; pitṛvat—just like the father; tanayasya—of a child; sarvam—all; sehe—tolerated; mahān—great; mahitayā—by glories; kumateḥ—of one who is of low mentality; agham—offense; me—mine.
TRANSLATION
Generally both of us used to live together and sleep, sit and loiter together. And at the time of advertising oneself for acts of chivalry, sometimes, if there were any irregularity, I used to reproach Him by saying, "My friend, You are very truthful." Even in those hours when His value was minimized, He, being the Supreme Soul, used to tolerate all those utterings of mine, excusing me exactly as a true friend excuses his true friend, or a father excuses his son.
PURPORT
Since the Supreme Lord Śrī Kṛṣṇa is all-perfect, His transcendental pastimes with His pure devotees never lack anything in any respect, either as a friend, son or lover. The Lord relishes the reproaches of friends, parents or fiancees more than the Vedic hymns offered to Him by great learned scholars and religionists in an official fashion.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.19
śayyāsanāṭana-vikatthana-bhojanādiṣv
aikyād vayasya ṛtavān iti vipralabdhaḥ |
sakhyuḥ sakheva pitṛvat tanayasya sarvaṁ
sehe mahān mahitayā kumater aghaṁ me ||
Because of our mutual dependence, our oneness, I would scold him with sarcastic words such as “O friend you are truthful.” Instead of ṛtavān sometimes ṛbhumān (person with servants) is seen. Mahitayā means “by his greatness.”
TEXT - SB 1.15.20
so 'haṁ nṛpendra rahitaḥ puruṣottamena
sakhyā priyeṇa suhṛdā hṛdayena śūnyaḥ
adhvany urukrama-parigraham aṅga rakṣan
gopair asadbhir abaleva vinirjito 'smi
SYNONYMS
saḥ—that; aham—myself; nṛpa-indra—O Emperor; rahitaḥ—bereft of; puruṣa-uttamena—by the Supreme Lord; sakhyā—by my friend; priyeṇa—by my dearmost; suhṛdā—by the well-wisher; hṛdayena—by the heart and soul; śūnyaḥ—vacant; adhvani—recently; urukrama-parigraham—the wives of the all-powerful; aṅga—bodies; rakṣan—while protecting; gopaiḥ—by the cowherds; asadbhiḥ—by the infidels; abalā iva—like a weak woman; vinirjitaḥ asmi—I have been defeated.
TRANSLATION
O Emperor, now I am separated from my friend and dearmost well-wisher, the Supreme Personality of Godhead, and therefore my heart appears to be void of everything. In His absence I have been defeated by a number of infidel cowherd men while I was guarding the bodies of all the wives of Kṛṣṇa.
PURPORT
The important point in this verse is how it was possible that Arjuna could be defeated by a gang of ignoble cowherd men and how such mundane cowherd men could touch the bodies of the wives of Lord Kṛṣṇa, who were under the protection of Arjuna. Śrīla Viśvanātha Cakravartī Ṭhākura has justified the contradiction by research in the Viṣṇu Purāṇa and Brahma Purāṇa. In these Purāṇas it is said that once the fair denizens of heaven pleased Aṣṭāvakra Muni by their service and were blessed by the muni to have the Supreme Lord as their husband. Aṣṭāvakra Muni was curved in eight joints of his body, and thus he used to move in a peculiar curved manner. The daughters of the demigods could not check their laughter upon seeing the movements of the muni, and the muni, being angry at them, cursed them that they would be kidnapped by rogues, even if they would get the Lord as their husband. Later on, the girls again satisfied the muni by their prayers, and the muni blessed them that they would regain their husband even after being robbed by the rogues. So, in order to keep the words of the great muni, the Lord Himself kidnapped His wives from the protection of Arjuna, otherwise they would have at once vanished from the scene as soon as they were touched by the rogues. Besides that, some of the gopīs who prayed to become wives of the Lord returned to their respective positions after their desire was fulfilled. After the departure of Lord Kṛṣṇa, He wanted all His entourage back to Godhead, and they were called back under different conditions only.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.20
so ’haṁ nṛpendra rahitaḥ puruṣottamena
sakhyā priyeṇa suhṛdā hṛdayena śūnyaḥ |
adhvany urukrama-parigraham aṅga rakṣan
gopair asadbhir abaleva vinirjito’smi ||
What you guessed--my defeat, also occurred. Without my friend, my mind became vacant (hṛdayena śūnyaḥ). I was almost fainting. Actually the cowherds were not low criminals. Gopa means those who protected (pa) the earth and heavens (go). These persons took the queens away. The Lord took the form of these cowherd men and took away his dear queens so that they could enter into the unmanifest pastimes.
na vayaṁ sādhvi sāmrājyaṁ svārājyaṁ bhaujyam apy uta
vairājyaṁ pārameṣṭhyaṁ ca ānantyaṁ vā hareḥ padam
O saintly lady, we do not desire dominion over the earth, the sovereignty of the King of heaven, unlimited facility for enjoyment, mystic power, the position of Lord Brahmā, immortality or even attainment of the kingdom of God.
kāmayāmaha etasya śrīmat-pāda-rajaḥ śriyaḥ
kuca-kuṅkuma-gandhāḍhyaṁ mūrdhnā voḍhuṁ gadā-bhṛtaḥ
We simply desire to carry on our heads the glorious dust of Lord Kṛṣṇa’s feet, enriched by the fragrance of kuṅkuma from His consort’s bosom. SB 10.83.41-42
vraja-striyo yad vāñchanti pulindyas tṛṇa-vīrudhaḥ
gāvaś cārayato gopāḥ pada-sparśaṁ mahātmanaḥ
We desire the same contact with the Supreme Lord’s feet that the young women of Vraja, the cowherd boys and even the aborigine Pulinda women desire—the touch of the dust He leaves on the plants and grass as He tends His cows. SB 10.83.43
From these verses it is understood that the queens desired the form of the Lord that the gopīs hankered for. Otherwise, if the queens, who were directly Lakṣmī, enjoyed by the Lord, were touched by low material persons, they would have immediately disappeared. It is understood that they attained forms as women of Vraja in another manifested pastime. This can be understood from the Viṣṇu and Brahma Purāṇas. Vyāsa also spoke to Arjuna about this:
evaṁ tasya muneḥ śāpād aṣṭāvakrasya keśavam |
bhartāraṁ prāpya tā yātā dasyuhastā varāṅganāḥ ||
Because of the curse of the sage Aṣṭāvakra, the best of women, becoming the wives of Kṛṣṇa, would be touched by the thieves.
Long ago, the heavenly women praised Aṣṭāvakra. He blessed them by saying “Viṣṇu will become your husband.” Because they laughed at him on seeing his crooked body, he cursed them “You will be taken by the thieves.” Again being merciful he said that after the curse had ended they would again attain the Lord who would take the form of the thieves. Not being able to avoid the curse and the blessing, they experienced being taken by the thieves and attaining the Lord because of this, since Kṛṣṇa took the form of the thieves. It is also said:
tat tvayā na hi kartavyaḥ śoko ’lpo ’pi hi pāṇḍava |
tenāpy akhila-nāthena sarvaṁ tad upasaṁhṛtam ||
O Pāṇḍava! Do not lament at all. All of the queens have been brought close by the perfect husband Kṛṣṇa.
Akhila-nāthena means by Kṛṣṇa, the perfect husband. Sarvam refers to all the dear queens. Upasaṁhṛtam means “brought close to him in a direct way,” since this happened through the instrument of Arjuna.
Jiva's tika ||1.15.20||
so ’ham nṛpendra rahitaḥ puruṣottamena sakhyā priyeṇa suhṛdā hṛdayena śūnyaḥ |
adhvany urukrama-parigraham anga rakṣan gopair asadbhir abaleva vinirjito’smi ||
TRANSLATION O best of kings! Without the Lord, my dear friend, companion, my mind being vacant, like a weakling, I was defeated by criminal cowherds while protecting his queens on the road.
In the Eleventh Canto it is said:
You, Dāruka, should be firmly situated in devotion to me, fixed in spiritual knowledge and unattached to material considerations. Understanding these pastimes to be a display of my illusory potency, you should remain peaceful. (SB 11.30.49)
rājan parasya tanu-bhṛj-jananāpyayehā māyā-vidambanam avehi yathā naṭasya sṛṣṭvātmanedam anuviśya vihṛtya cānte samhṛtya cātma-mahinoparataḥ sa āste
O King! You should understand that the Supreme Lord’s appearance and disappearance, which resemble those of embodied conditioned souls, are actually a show enacted by his illusory energy, just like the performance of an actor. After creating this illusion he entered into it, played within it for some time, and at last destroyed it, withdrawing from it by his own power. Thus he remains. (SB 11.31.11)
These verses show that this was some illusion. The conclusion is explained in Brahma Purāṇa. Vyasa speaks to Arjuna:
tat tvayā na hi kartavyaḥ śoko ’lpo ’pi hi pāṇdava |
tenāpy akhila-nāthena sarvam tad upasamhṛtam ||
O Pāṇdava! Do not lament at all. All of the queens have been brought close by the perfect husband Kṛṣṇa.
By the complete (akhila) master (nāthena) all his dear queens were brought close in a complete way (upasamhṛtam). They were taken from Arjuna.
TEXT - SB 1.15.21
tad vai dhanus ta iṣavaḥ sa ratho hayās te
so 'haṁ rathī nṛpatayo yata ānamanti
sarvaṁ kṣaṇena tad abhūd asad īśa-riktaṁ
bhasman hutaṁ kuhaka-rāddham ivoptam ūṣyām
SYNONYMS
tat—the same; vai—certainly; dhanuḥ—the same bow; te iṣavaḥ—arrows; saḥ—the very same; rathaḥ—chariot; hayāḥ te—the very same horses; saḥ aham—I am the same Arjuna; rathī—the chariot-fighter; nṛpatayaḥ—all the kings; yataḥ—whom; ānamanti—offered their respects; sarvam—all; kṣaṇena—at a moment's notice; tat—all those; abhūt—became; asat—useless; īśa—because of the Lord; riktam—being void; bhasman—ashes; hutam—offering butter; kuhaka-rāddham—money created by magical feats; iva—like that; uptam—sown; ūṣyām—in barren land.
TRANSLATION
I have the very same Gāṇḍīva bow, the same arrows, the same chariot drawn by the same horses, and I use them as the same Arjuna to whom all the kings offered their due respects. But in the absence of Lord Kṛṣṇa, all of them, at a moment's notice, have become null and void. It is exactly like offering clarified butter on ashes, accumulating money with a magic wand or sowing seeds on barren land.
PURPORT
As we have discussed more than once, one should not be puffed up by borrowed plumes. All energies and powers are derived from the supreme source, Lord Kṛṣṇa, and they act as long as He desires and cease to function as soon as He withdraws. All electrical energies are received from the powerhouse, and as soon as the powerhouse stops supplying energy, the bulbs are of no use. In a moment's time such energies can be generated or withdrawn by the supreme will of the Lord. Material civilization without the blessing of the Lord is child's play only. As long as the parents allow the child to play, it is all right. As soon as the parents withdraw, the child has to stop. Human civilization and all activities thereof must be dovetailed with the supreme blessing of the Lord, and without this blessing all advancement of human civilization is like decoration on a dead body. It is said here that a dead civilization and its activities are something like clarified butter on ashes, the accumulation of money by a magic wand and the sowing of seeds in a barren land.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.21
tad vai dhanus ta iṣavaḥ sa ratho hayās te
so ’haṁ rathī nṛpatayo yata ānamanti |
sarvaṁ kṣaṇena tad abhūd asad īśa-riktaṁ
bhasman hutaṁ kuhaka-rāddham ivoptam ūṣyām ||
The reason for all this is the absence of Kṛṣṇa and nothing else. All of these things which caused kings to bow to me, have lost there effect because Kṛṣṇa is absent. Throwing ghee into ashes shows no results. Getting articles from a magician shows their insubstantiality. Sowing seeds in salty earth shows the perishable condition.
TEXT - SB 1.15.22-23
rājaṁs tvayānupṛṣṭānāṁ
suhṛdāṁ naḥ suhṛt-pure
vipra-śāpa-vimūḍhānāṁ
nighnatāṁ muṣṭibhir mithaḥ
vāruṇīṁ madirāṁ pītvā
madonmathita-cetasām
ajānatām ivānyonyaṁ
catuḥ-pañcāvaśeṣitāḥ
SYNONYMS
rājan—O King; tvayā—by you; anupṛṣṭānām—as you inquired; suhṛdām—of friends and relatives; naḥ—our; suhṛt-pure—in the city of Dvārakā; vipra—the brāhmaṇas; śāpa—by the curse of; vimūḍhānām—of the befooled; nighnatām—of the killed; muṣṭibhiḥ—with bunches of sticks; mithaḥ—among themselves; vāruṇīm—fermented rice; madirām—wine; pītvā—having drunk; mada-unmathita—being intoxicated; cetasām—of that mental situation; ajānatām—of the unrecognized; iva—like; anyonyam—one another; catuḥ—four; pañca—five; avaśeṣitāḥ—now remaining.
TRANSLATION
O King, since you have asked me about our friends and relatives in the city of Dvārakā, I will inform you that all of them were cursed by the brāhmaṇas, and as a result they all became intoxicated with wine made of putrefied rice and fought among themselves with sticks, not even recognizing one another. Now all but four or five of them are dead and gone.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.22-23
rājaṁs tvayānupṛṣṭānāṁ suhṛdāṁ naḥ suhṛt-pure |
vipra-śāpa-vimūḍhānāṁ nighnatāṁ muṣṭibhir mithaḥ ||
vāruṇīṁ madirāṁ pītvā madonmathita-cetasām |
ajānatām ivānyonyaṁ catuḥ-pañcāvaśeṣitāḥ ||
Among the friends who, having drunk wine, became enraged and killed each other with handfuls of erakā reeds, only a four or five remain.
TEXT - SB 1.15.24
prāyeṇaitad bhagavata
īśvarasya viceṣṭitam
mitho nighnanti bhūtāni
bhāvayanti ca yan mithaḥ
SYNONYMS
prāyeṇa etat—it is almost by; bhagavataḥ—of the Personality of Godhead; īśvarasya—of the Lord; viceṣṭitam—by the will of; mithaḥ—one another; nighnanti—do kill; bhūtāni—the living beings; bhāvayanti—as also protect; ca—also; yat—of whom; mithaḥ—one another.
TRANSLATION
Factually this is all due to the supreme will of the Lord, the Personality of Godhead. Sometimes people kill one another, and at other times they protect one another.
PURPORT
According to the anthropologists, there is nature's law of struggle for existence and survival of the fittest. But they do not know that behind the law of nature is the supreme direction of the Supreme Personality of Godhead. In the Bhagavad-gītā it is confirmed that the law of nature is executed under the direction of the Lord. Whenever, therefore, there is peace in the world, it must be known that it is due to the good will of the Lord. And whenever there is upheaval in the world, it is also due to the supreme will of the Lord. Not a blade of grass moves without the will of the Lord. Whenever, therefore, there is disobedience of the established rules enacted by the Lord, there is war between men and nations. The surest way to the path of peace, therefore, is dovetailing everything to the established rule of the Lord. The established rule is that whatever we do, whatever we eat, whatever we sacrifice or whatever we give in charity must be done to the full satisfaction of the Lord. No one should do anything, eat anything, sacrifice anything or give anything in charity against the will of the Lord. Discretion is the better part of valor, and one must learn how to discriminate between actions which may be pleasing to the Lord and those which may not be pleasing to the Lord. An action is thus judged by the Lord's pleasure or displeasure. There is no room for personal whims; we must always be guided by the pleasure of the Lord. Such action is called yogaḥ karmasu kauśalam [Bg. 2.50], or actions performed which are linked with the Supreme Lord. That is the art of doing a thing perfectly.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.24
prāyeṇaitad bhagavata īśvarasya viceṣṭitam |
mitho nighnanti bhūtāni bhāvayanti ca yan mithaḥ ||
Why did some remain? The destruction of the Yadu family (etad) was the will of the Lord, according to common vision (prāyena), but this is not the real truth, because among themselves (mithaḥ) living beings are the cause of destroying and protecting each other.
Jiva's tika ||1.15.24||
prāyeṇaitad bhagavata īśvarasya viceṣṭitam |
mitho nighnanti bhūtāni bhāvayanti ca yan mithaḥ ||
TRANSLATION According to common vision only, the destruction of the Yadus occurred by the will of the Lord, because actually living beings themselves cause their own survival and destruction.
This statement of suffering is according to the viewpoint of such pastimes (it was not a real destruction).
TEXT - SB 1.15.25-26
jalaukasāṁ jale yadvan
mahānto 'danty aṇīyasaḥ
durbalān balino rājan
mahānto balino mithaḥ
evaṁ baliṣṭhair yadubhir
mahadbhir itarān vibhuḥ
yadūn yadubhir anyonyaṁ
bhū-bhārān sañjahāra ha
SYNONYMS
jalaukasām—of the aquatics; jale—in the water; yadvat—as it is; mahāntaḥ—the larger one; adanti—swallows; aṇīyasaḥ—smaller ones; durbalān—the weak; balinaḥ—the stronger; rājan—O King; mahāntaḥ—the strongest; balinaḥ—less strong; mithaḥ—in a duel; evam—thus; baliṣṭhaiḥ—by the strongest; yadubhiḥ—by the descendants of Yadu; mahadbhiḥ—one who has greater strength; itarān—the common ones; vibhuḥ—the Supreme Personality of Godhead; yadūn—all the Yadus; yadubhiḥ—by the Yadus; anyonyam—among one another; bhū-bhārān—the burden of the world; sañjahāra—has unloaded; ha—in the past.
TRANSLATION
O King, as in the ocean the bigger and stronger aquatics swallow up the smaller and weaker ones, so also the Supreme Personality of Godhead, to lighten the burden of the earth, has engaged the stronger Yadu to kill the weaker, and the bigger Yadu to kill the smaller.
PURPORT
In the material world the struggle for existence and survival of the fittest are laws because in the material world there is disparity between conditioned souls due to everyone's desire to lord it over the material resources. This very mentality of lording it over the material nature is the root cause of conditioned life. And to give facility to such imitation lords, the illusory energy of the Lord has created a disparity between conditioned living beings by creating the stronger and the weaker in every species of life. The mentality of lording it over the material nature and the creation has naturally created a disparity and therefore the law of struggle for existence. In the spiritual world there is no such disparity, nor is there such a struggle for existence. In the spiritual world there is no struggle for existence because everyone there exists eternally. There is no disparity because everyone wants to render service to the Supreme Lord, and no one wants to imitate the Lord in becoming the beneficiary. The Lord, being creator of everything, including the living beings, factually is the proprietor and enjoyer of everything that be, but in the material world, by the spell of māyā, or illusion, this eternal relation with the Supreme Personality of Godhead is forgotten, and so the living being is conditioned under the law of struggle for existence and survival of the fittest.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.25-26
Among the fish (jalaukasām) the big eat the small, and the strong can eat an equally strong fish.
It is said there that the Lord destroyed the Yadus who became a burden on the earth. This perception was created by the Lord for Arjuna and others. The cause is explained at the end of the Eleventh Canto. Arjuna here says that the Yadus became a burden on the earth, but actually they were the ornaments for the earth. That is because the Yadus were eternal associates of the Lord. Just as a woman does not feel that her ornaments are a weight, so the earth did not feel the weight of the Yadus. Even the devatās who had appeared in the Yadu family cannot be said to be a burden since they also were without rajas and tamas. Therefore the destruction was a means of having the devatās and the eternal associates return to their appropriate destinations. The Lord himself makes reference to the burden:
The burden of the earth caused by the eighteen akṣauhinis formed by Droṇa, Bhīṣma, Arjuna and Bhīma has only been slightly reduced. The intolerable strength of the Yadus remains because of my portions such as Pradyumna. SB 3.3.14
Jiva's tika ||1.15.26||
evam baliṣṭhair yadubhir mahadbhir itarān vibhuḥ |
yadūn yadubhir anyonyam bhū-bhārān sanjahāra ha ||
TRANSLATION The Lord in this way destroyed the Yadus, who became a burden on the earth, with strong Yadus killing other great Yadus.
Their burden was adharma.
bhū-bhāra-rāja-pṛtanā yadubhir nirasya guptaiḥ sva-bāhubhir acintayad aprameyaḥ manye 'vaner nanu gato 'py agatam hi bhāram yad yādavam kulam aho aviṣahyam āste
After using the Yadu dynasty, which was protected by his arms, to eliminate the kings who with their armies had been the burden of this earth, the unfathomable Lord thought, "Although the earth's burden is now gone, in my opinion it is not yet gone, because there still remains the intolerable burden of Yādu dynasty itself remain." (SB 11.1.3)
TEXT - SB 1.15.27
deśa-kālārtha-yuktāni
hṛt-tāpopaśamāni ca
haranti smarataś cittaṁ
govindābhihitāni me
SYNONYMS
deśa—space; kāla—time; artha—importance; yuktāni—impregnated with; hṛt—the heart; tāpa—burning; upaśamāni—extinguishing; ca—and; haranti—are attracting; smarataḥ—by remembering; cittam—mind; govinda—the Supreme Personality of pleasure; abhihitāni—narrated by; me—unto me.
TRANSLATION
Now I am attracted to those instructions imparted to me by the Personality of Godhead [Govinda] because they are impregnated with instructions for relieving the burning heart in all circumstances of time and space.
PURPORT
Herein Arjuna refers to the instruction of the Bhagavad-gītā, which was imparted to him by the Lord on the Battlefield of Kurukṣetra. The Lord left behind Him the instructions of the Bhagavad-gītā not for the benefit of Arjuna alone, but also for all time and in all lands. The Bhagavad-gītā, being spoken by the Supreme Personality of Godhead, is the essence of all Vedic wisdom. It is nicely presented by the Lord Himself for all who have very little time to go through the vast Vedic literatures like the Upaniṣads, Purāṇas and Vedānta-sūtras. It is put within the study of the great historical epic Mahābhārata, which was especially prepared for the less intelligent class, namely the women, the laborers and those who are worthless descendants of the brāhmaṇas, kṣatriyas and higher sections of the vaiśyas. The problem which arose in the heart of Arjuna on the Battlefield of Kurukṣetra was solved by the teachings of the Bhagavad-gītā. Again, after the departure of the Lord from the vision of earthly people, when Arjuna was face to face with being vanquished in his acquired power and prominence, he wanted again to remember the great teachings of the Bhagavad-gītā just to teach all concerned that the Bhagavad-gītā can be consulted in all critical times, not only for solace from all kinds of mental agonies, but also for the way out of great entanglements which may embarrass one in some critical hour.
The merciful Lord left behind Him the great teachings of the Bhagavad-gītā so that one can take the instructions of the Lord even when He is not visible to material eyesight. Material senses cannot have any estimation of the Supreme Lord, but by His inconceivable power the Lord can incarnate Himself to the sense perception of the conditioned souls in a suitable manner through the agency of matter, which is also another form of the Lord's manifested energy. Thus the Bhagavad-gītā, or any authentic scriptural sound representation of the Lord, is also the incarnation of the Lord. There is no difference between the sound representation of the Lord and the Lord Himself. One can derive the same benefit from the Bhagavad-gītā as Arjuna did in the personal presence of the Lord.
The faithful human being who is desirous of being liberated from the clutches of material existence can very easily take advantage of the Bhagavad-gītā, and with this in view, the Lord instructed Arjuna as if Arjuna were in need of it. In the Bhagavad-gītā, five important factors of knowledge have been delineated pertaining to (1) the Supreme Lord, (2) the living being, (3) nature, (4) time and space and (5) the process of activity. Out of these, the Supreme Lord and the living being are qualitatively one. The difference between the two has been analyzed as the difference between the whole and the part and parcel. Nature is inert matter displaying the interaction of three different modes, and eternal time and unlimited space are considered to be beyond the existence of the material nature. Activities of the living being are different varieties of aptitudes which can entrap or liberate the living being within and without material nature. All these subject matters are concisely discussed in the Bhagavad-gītā, and later the subject matters are elaborated in the Śrīmad-Bhāgavatam for further enlightenment. Out of the five subjects, the Supreme Lord, the living entity, nature, and time and space are eternal, but the living entity, nature and time are under the direction of the Supreme Lord, who is absolute and completely independent of any other control. The Supreme Lord is the supreme controller. The material activity of the living being is beginningless, but it can be rectified by transferral into the spiritual quality. Thus it can cease its material qualitative reactions. Both the Lord and the living entity are cognizant, and both have the sense of identification, of being conscious as a living force. But the living being under the condition of material nature, called mahat-tattva, misidentifies himself as being different from the Lord. The whole scheme of Vedic wisdom is targeted to the aim of eradicating such a misconception and thus liberating the living being from the illusion of material identification. When such an illusion is eradicated by knowledge and renunciation, the living beings are responsible actors and enjoyers also. The sense of enjoyment in the Lord is real, but such a sense in the living being is a sort of wishful desire only. This difference in consciousness is the distinction of the two identities, namely the Lord and the living being. Otherwise there is no difference between the Lord and the living being. The living being is therefore eternally one and different simultaneously. The whole instruction of the Bhagavad-gītā stands on this principle.
In the Bhagavad-gītā the Lord and the living beings are both described as sanātana, or eternal, and the Lord's abode, far beyond the material sky, is also described as sanātana. The living being is invited to live in the sanātana existence of the Lord, and the process which can help a living being to approach the Lord's abode, where the liberated activity of the soul is exhibited, is called sanātana-dharma. One cannot, however, reach the eternal abode of the Lord without being free from the misconception of material identification, and the Bhagavad-gītā gives us the clue how to achieve this stage of perfection. The process of being liberated from the misconception of material identification is called, in different stages, fruitive activity, empiric philosophy and devotional service, up to transcendental realization. Such transcendental realization is made possible by dovetailing all the above items in relation with the Lord. Prescribed duties of the human being, as directed in the Vedas, can gradually purify the sinful mind of the conditioned soul and raise him to the stage of knowledge. The purified stage of acquiring knowledge becomes the basis of devotional service to the Lord. As long as one is engaged in researching the solution of the problems of life, his knowledge is called jñāna, or purified knowledge, but on realizing the actual solution of life, one becomes situated in the devotional service of the Lord. The Bhagavad-gītā begins with the problems of life by discriminating the soul from the elements of matter and proves by all reason and argument that the soul is indestructible in all circumstances and that the outer covering of matter, the body and the mind, change for another term of material existence which is full of miseries. The Bhagavad-gītā is therefore meant for terminating all different types of miseries, and Arjuna took shelter of this great knowledge, which had been imparted to him during the Kurukṣetra battle.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.27
deśa-kālārtha-yuktāni hṛt-tāpopaśamāni ca |
haranti smarataś cittaṁ govindābhihitāni me ||
I can say nothing more. Do not ask anything else. When I remember those words of Govinda which were suitable to place, time and subject, they break (haranti) my heart.
TEXT - SB 1.15.28
sūta uvāca
evaṁ cintayato jiṣṇoḥ
kṛṣṇa-pāda-saroruham
sauhārdenātigāḍhena
śāntāsīd vimalā matiḥ
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; evam—thus; cintayataḥ—while thinking of the instructions; jiṣṇoḥ—of the Supreme Personality of Godhead; kṛṣṇa-pāda—the feet of Kṛṣṇa; saroruham—resembling lotuses; sauhārdena—by deep friendship; ati-gāḍhena—in great intimacy; śāntā—pacified; āsīt—it so became; vimalā—without any tinge of material contamination; matiḥ—mind.
TRANSLATION
Sūta Gosvāmī said: Thus being deeply absorbed in thinking of the instructions of the Lord, which were imparted in the great intimacy of friendship, and in thinking of His lotus feet, Arjuna's mind became pacified and free from all material contamination.
PURPORT
Since the Lord is absolute, deep meditation upon Him is as good as yogic trance. The Lord is nondifferent from His name, form, quality, pastimes, entourage and specific actions. Arjuna began to think of the Lord's instructions to him on the Battlefield of Kurukṣetra. Only those instructions began to eliminate the tinges of material contamination in the mind of Arjuna. The Lord is like the sun; the sun's appearance means immediate dissipation of darkness, or ignorance, and the Lord's appearance within the mind of the devotee can at once drive away the miserable material effects. Lord Caitanya has therefore recommended constant chanting of the name of the Lord for protection from all contamination of the material world. The feeling of separation from the Lord is undoubtedly painful to the devotee, but because it is in connection with the Lord, it has a specific transcendental effect which pacifies the heart. Feelings of separation are also sources of transcendental bliss, and they are never comparable to contaminated material feelings of separation.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.28
sūta uvāca—
evaṁ cintayato jiṣṇoḥ kṛṣṇa-pāda-saroruham |
sauhārdenātigāḍhena śāntāsīd vimalā matiḥ ||
Though his intelligence was full of pain due to separation, by attaining an appearance of the Lord from his continuous contemplation of the Lord, he became pacified, since his burning pain was extinguished. His intelligence became free of the contamination of unsteadiness (vimalā).
Jiva's tika ||1.15.28||
sūta uvāca— evam cintayato jiṣṇoḥ kṛṣṇa-pāda-saroruham |
sauhārdenātigādhena śāntāsīd vimalā matiḥ ||
TRANSLATION Sūta said: When Arjuna contemplated the lotus feet of Kṛṣṇa with deep affection, his intelligence, regaining steadiness, became calm.
Prīti Sandarbha 52:
He became peaceful, devoid of sorrow because the Lord appeared in his heart as if to his eyes. His mind was pure (vimalā), devoid of all contamination that appears in the mind.
TEXT - SB 1.15.29
vāsudevāṅghry-anudhyāna-
paribṛṁhita-raṁhasā
bhaktyā nirmathitāśeṣa-
kaṣāya-dhiṣaṇo 'rjunaḥ
SYNONYMS
vāsudeva-aṅghri—the lotus feet of the Lord; anudhyāna—by constant remembrance; paribṛṁhita—expanded; raṁhasā—with great velocity; bhaktyā—in devotion; nirmathita—subsided; aśeṣa—unlimited; kaṣāya—dint; dhiṣaṇaḥ—conception; arjunaḥ—Arjuna.
TRANSLATION
Arjuna's constant remembrance of the lotus feet of Lord Śrī Kṛṣṇa rapidly increased his devotion, and as a result all the trash in his thoughts subsided.
PURPORT
Material desires in the mind are the trash of material contamination. By such contamination, the living being is faced with so many compatible and incompatible things that discourage the very existence of spiritual identity. Birth after birth the conditioned soul is entrapped with so many pleasing and displeasing elements, which are all false and temporary. They accumulate due to our reactions to material desires, but when we get in touch with the transcendental Lord in His variegated energies by devotional service, the naked forms of all material desires become manifest, and the intelligence of the living being is pacified in its true color. As soon as Arjuna turned his attention towards the instructions of the Lord, as they are inculcated in the Bhagavad-gītā, his true color of eternal association with the Lord became manifest, and thus he felt freed from all material contaminations.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.29
vāsudevāṅghry-anudhyāna-paribṛṁhita-raṁhasā |
bhaktyā nirmathitāśeṣa-kaṣāya-dhiṣaṇo ’rjunaḥ ||
“But the word mala means things contaminations like lust.” That is true. But because Arjuna is not just an associate of the Lord, but the avatāra Nara, it is impossible for him to have such contamination. “But perhaps we can say that his being an aṁśa of Indra can have contamination.” That also cannot be. This verse explains. Arjuna had intelligence (dhiṣaṇa) completely free (nirmathita) of all contaminations (kaṣāya) such as lust from the very beginning by bhakti which appeared from his birth.
Jiva's tika ||1.15.29||
vāsudevānghry-anudhyāna-paribṛmhita-ramhasā |
bhaktyā nirmathitāśeṣa-kaṣāya-dhiṣaṇo ’rjunaḥ ||
TRANSLATION Arjuna had his intelligence completely freed of all contaminations by intense bhakti which was completely filled with meditation on the feet of Vāsudeva.
He is described in the next two verses. His thinking of the Lord mentioned in the first verse (cintayatah) is described as anudhyana in the second verse. The contamination in the first verse (mala in vimalā) is indicated by kāśāya in the second verse.
TEXT - SB 1.15.30
gītaṁ bhagavatā jñānaṁ
yat tat saṅgrāma-mūrdhani
kāla-karma-tamo-ruddhaṁ
punar adhyagamat prabhuḥ
SYNONYMS
gītam—instructed; bhagavatā—by the Personality of Godhead; jñānam—transcendental knowledge; yat—which; tat—that; saṅgrāma-mūrdhani—in the midst of battle; kāla-karma—time and actions; tamaḥ-ruddham—enwrapped by such darkness; punaḥ adhyagamat—revived them again; prabhuḥ—the lord of his senses.
TRANSLATION
Because of the Lord's pastimes and activities and because of His absence, it appeared that Arjuna forgot the instructions left by the Personality of Godhead. But factually this was not the case, and again he became lord of his senses.
PURPORT
A conditioned soul is enwrapped in his fruitive activities by the force of eternal time. But the Supreme Lord, when He incarnates on the earth, is not influenced by kāla, or the material conception of past, present and future. The activities of the Lord are eternal, and they are manifestations of His ātma-māyā, or internal potency. All pastimes or activities of the Lord are spiritual in nature, but to the laymen they appear to be on the same level with material activities. It so appeared that Arjuna and the Lord were engaged in the Battle of Kurukṣetra as the other party was also engaged, but factually the Lord was executing His mission of incarnation and association with His eternal friend Arjuna. Therefore such apparently material activities of Arjuna did not drive him away from his transcendental position, but on the contrary revived his consciousness of the songs of the Lord, as He sang them personally. This revival of consciousness is assured by the Lord in the Bhagavad-gītā (18.65) as follows:
man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo 'si me
One should think of the Lord always; the mind should not forget Him. One should become a devotee of the Lord and offer obeisances unto Him. One who lives in that fashion becomes undoubtedly endowed with the blessing of the Lord by achieving the shelter of His lotus feet. There is nothing to doubt about this eternal truth. Because Arjuna was His confidential friend, the secret was disclosed to him.
Arjuna had no desire to fight with his relatives, but he fought for the mission of the Lord. He was always engaged in the execution of His mission only, and therefore after the Lord's departure he remained in the same transcendental position, even though it appeared that he forgot all the instructions of the Bhagavad-gītā. One should, therefore, adjust the activities of life in pace with the mission of the Lord, and by doing this one is sure to return back home, back to Godhead. This is the highest perfection of life.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.30
gītaṁ bhagavatā jñānaṁ yat tat saṅgrāma-mūrdhani |
kāla-karma-tamo ’ruddhaṁ punar adhyagamat prabhuḥ ||
It is said that when a person is burning in separation from a beloved person, by remembering the words of the beloved the flames of that pain are extinguished. Therefore he began to recite the nectar of the Gītā which emanated from the cooling moon-like mouth of the Lord. This relieved him of all pain. That knowledge of Gītā was not forgotten (aruddham) by the influence of time, action or ignorance. Tamas here means the situation similar to darkness caused by separation from the Lord.
Jiva's tika ||1.15.30||
gītam bhagavatā jnānam yat tat sangrāma-mūrdhani |
kāla-karma-tamo ’ruddham punar adhyagamat prabhuḥ ||
TRANSLATION Arjuna again understood the knowledge sung by the Lord in the battlefield, which was not forgotten by the influence of time, action or darkness caused by separation from the Lord.
Prīti Sandarbha 52:
Kṛṣṇa had said in the Gītā mām evaiṣyasi: you will come to me. (BG 18.65) Arjuna did not forget that. The time mentioned in this verse is produced by the will of the Lord. Karma means his pastimes. Tamas is his attempts to search out the Lord by absorption in his pastimes. After suffering great separation, he understood (adhyagamat) that he had attained the Lord according to the words mam evaiṣyasi.
TEXT - SB 1.15.31
viśoko brahma-sampattyā
sañchinna-dvaita-saṁśayaḥ
līna-prakṛti-nairguṇyād
aliṅgatvād asambhavaḥ
SYNONYMS
viśokaḥ—free from bereavement; brahma-sampattyā—by possession of spiritual assets; sañchinna—being completely cut off; dvaita-saṁśayaḥ—from the doubts of relativity; līna—merged in; prakṛti—material nature; nairguṇyāt—due to being in transcendence; aliṅgatvāt—because of being devoid of a material body; asambhavaḥ—free from birth and death.
TRANSLATION
Because of his possessing spiritual assets, the doubts of duality were completely cut off. Thus he was freed from the three modes of material nature and placed in transcendence. There was no longer any chance of his becoming entangled in birth and death, for he was freed from material form.
PURPORT
Doubts of duality begin from the misconception of the material body, which is accepted as the self by less intelligent persons. The most foolish part of our ignorance is our identifying this material body with the self. Everything in relation with the body is ignorantly accepted as our own. Doubts due to misconceptions of "myself" and "mine"—in other words, "my body," "my relatives," "my property," "my wife," "my children," "my wealth," "my country," "my community," and hundreds and thousands of similar illusory contemplations—cause bewilderment for the conditioned soul. By assimilating the instructions of the Bhagavad-gītā, one is sure to be released from such bewilderment because real knowledge is knowledge that the Supreme Personality of Godhead, Vāsudeva, Lord Kṛṣṇa, is everything, including one's self. Everything is a manifestation of His potency as part and parcel. The potency and the potent are nondifferent, so the conception of duality is at once mitigated by attainment of perfect knowledge. As soon as Arjuna took up the instructions of the Bhagavad-gītā, expert as he was, he could at once eradicate the material conception of Lord Kṛṣṇa, his eternal friend. He could realize that the Lord was still present before him by His instruction, by His form, by His pastimes, by His qualities and everything else related to Him. He could realize that Lord Kṛṣṇa, his friend, was still present before him by His transcendental presence in different nondual energies, and there was no question of attainment of the association of the Lord by another change of body under the influence of time and space. By attainment of absolute knowledge, one can be in association with the Lord constantly, even in this present life, simply by hearing, chanting, thinking of and worshiping the Supreme Lord. One can see Him, one can feel His presence even in this present life simply by understanding the advaya-jñāna Lord, or the Absolute Lord, through the process of devotional service, which begins with hearing about Him. Lord Caitanya says that simply by chanting the holy name of the Lord one can at once wash off the dust on the mirror of pure consciousness, and as soon as the dust is removed, one is at once freed from all material conditions. To become free from material conditions means to liberate the soul. As soon as one is, therefore, situated in absolute knowledge, his material conception of life is removed, or he emerges from a false conception of life. Thus the function of the pure soul is revived in spiritual realization. This practical realization of the living being is made possible due to his becoming free from the reaction of the three modes of material nature, namely goodness, passion and ignorance. By the grace of the Lord, a pure devotee is at once raised to the place of the Absolute, and there is no chance of the devotee's becoming materially entangled again in conditioned life. One is not able to feel the presence of the Lord in all circumstances until one is endowed with the required transcendental vision made possible by devotional service prescribed in the revealed scriptures. Arjuna had attained this stage long before on the Battlefield of Kurukṣetra, and when he apparently felt the absence of the Lord, he at once took shelter of the instructions of the Bhagavad-gītā, and thus again he was placed in his original position. This is the position of viśoka, or the stage of being freed from all grief and anxieties.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.31
viśoko brahma-sampattyā sañchinna-dvaita-saṁśayaḥ |
līna-prakṛti-nairguṇyād aliṅgatvād asambhavaḥ ||
In the Gītā it is said:
man-manā bhava mad-bhakto mad-yājī māṁ namaskuru |
mām evaiṣyasi satyaṁ te pratijāne priyo ’si me ||
Being my devotee, offer your mind to me. Offer articles to me in worship.. Offer respects to me. I promise that you will come to me without doubt, for you are most dear to me. BG 18.65
In that verse Kṛṣṇa said “You will come to me without doubt.” This was indicated in the future. “O Arjuna! At the right time you will come to me. But out of affection I today speak to you the method when you will try to attain me because of great separation in the future.”
“I have constantly practiced the process of meditation that you taught to attain you. By that meditation I think of myself as the ātmā next to the body. But still, my body is an obstacle, because the body gradually makes me think of external objects, and throws me into the ocean of lamentation. Therefore I have decided that I will cultivate what is known as yoga previously practiced which is like the weapon of knowledge recommend in all scriptures to separate the soul from this body. Though I am a spiritual entity, not inquiring whether I am an eternal associate of Kṛṣṇa or a friend of Nārāyaṇa, I understand that I am a material human with uncontrolled prema. I have come to the perfection of yoga (yogārūḍha) for a second only to cover that condition.” That is explained in this verse.
By attainment of the wealth of brahman, lamentation vanishes. This is a statement of Sūta, according to his understanding. Actually, giving up the wealth of the material world, one becomes free of lamentation by attaining dear friendship with Kṛṣṇa in his manifested and unmanifested pastimes (brahma-sampattyā). One should completely cut the doubt of duality. One has the doubt “Do I have a relationship with the body or not?” Arjuna’s doubt is as follows. “Actually, though there is a difference between Kṛṣṇa and me, the doubt is that previously because of mutual friendship, there was oneness between us, but now there is separation (dvaita). Will Kṛṣṇa again bring me to the oneness of happy friendship?”
Or the meaning can be: he cuts the contemplative doubt “He will drown me in the ocean of suffering by separation (dvaita)?”
Nor should there be fear of further material existence for even the person born in the material world. Because of merging prakṛti into the substance without quality, he has no rebirth. The meaning is clear. However, actually, there is no rebirth because he does not have a subtle body (aliṅgatvāt) since he is beyond the guṇas (nairgunyāt), being Kṛṣṇa’s friend by his very nature (prakṛti) which is difficult to perceive (līna).
Or there is another meaning. Arjuna as an aṁśa of Indra was a jīvan-mukta (who had a material body but gave it up). Thus he was without lamentation. He was free of lamentation and illusion arising from investigating the material world (sañchinna- dvaita-saṁśayaḥ). This is because he was beyond the guṇas, having merged prakṛti into the guṇas. With the disappearance of the subtle body he would not take birth again.
Jiva's tika ||1.15.31||
viśoko brahma-sampattyā sanchinna-dvaita-samśayaḥ |
līna-prakṛti-nairguṇyād alingatvād asambhavaḥ ||
TRANSLATION By the wealth of friendship with Kṛṣṇa he destroyed his lamentation. He vanquished all doubts about separation from the Lord. Since he was beyond the guṇas by his nature though difficult to perceive, and therefore was without a subtle body, he had no birth in the material world.
Prīti Sandarbha 52:
Understanding he was successful, he gave up lamentation (viśokaḥ). By directly meeting Brahman in human form (brahma-sampattyā), he destroyed all doubts
about the internal sphūrti being different (dvaita) from direct meeting. On attaining the Lord, there was a disruption of attaining another birth like other people. Since prakṛti was gone, the guṇas, caused by prakṛti were gone. Because he was beyond the cause of the guṇas and because he had no material body (alingatvāt) he did not take another birth (asambhavaḥ). After that the Lord appeared before his eyes. That is the meaning.
Parīkṣit later speaks to Kali.
yas tvam kṛṣṇe gate dūram saha-gāṇdīva-dhanvanā |
śocyo ’sy aśocyān rahasi praharan vadham arhasi ||
Since Kṛṣṇa has departed with Arjuna, you are in a pitiable position. By beating innocent creatures in a solitary place, you deserve to be killed. (SB 1.17.6)
The sages say: na vā idam rājarṣi-varya citram bhavatsu kṛṣṇam samanuvrateṣu| ye ’dhyāsanam rāja-kirīṭa-juṣṭam sadyo jahur bhagavat-pārśva-kāmāḥ ||
O best of kings! It is not surprising that those desiring to associate with the Lord, born in the Pāṇdava family and devoted solely to Kṛṣṇa, immediately gave up the royal throne served by kings’ crowns. (SB 1.19.20)
Therefore it is explained that all the Pāṇdavas and their followers attained the Lord.
TEXT - SB 1.15.32
niśamya bhagavan-mārgaṁ
saṁsthāṁ yadu-kulasya ca
svaḥ-pathāya matiṁ cakre
nibhṛtātmā yudhiṣṭhiraḥ
SYNONYMS
niśamya—deliberating; bhagavat—regarding the Lord; mārgam—the ways of His appearance and disappearance; saṁsthām—end; yadu-kulasya—of the dynasty of King Yadu; ca—also; svaḥ—the abode of the Lord; pathāya—on the way of; matim—desire; cakre—gave attention; nibhṛta-ātmā—lonely and alone; yudhiṣṭhiraḥ—King Yudhiṣṭhira.
TRANSLATION
Upon hearing of Lord Kṛṣṇa's returning to His abode, and upon understanding the end of the Yadu dynasty's earthly manifestation, Mahārāja Yudhiṣṭhira decided to go back home, back to Godhead.
PURPORT
Mahārāja Yudhiṣṭhira also turned his attention to the instructions of the Bhagavad-gītā after hearing about the Lord's departure from the vision of earthly people. He began to deliberate on the Lord's way of appearance and departure. The mission of the Lord's appearance and disappearance in the mortal universe is completely dependent on His supreme will. He is not forced to appear or disappear by any superior energy, as the living beings appear and disappear, being forced by the laws of nature. Whenever the Lord likes, He can appear Himself from anywhere and everywhere without disturbing His appearance and disappearance in any other place. He is like the sun. The sun appears and disappears on its own accord at any place without disturbing its presence in other places. The sun appears in the morning in India without disappearing from the Western Hemisphere. The sun is present everywhere and anywhere all over the solar system, but it so appears that in a particular place the sun appears in the morning and also disappears at some fixed time in the evening. The time limitation even of the sun is of no concern, and so what to speak of the Supreme Lord who is the creator and controller of the sun. Therefore, in the Bhagavad-gītā it is stated that anyone who factually understands the transcendental appearance and disappearance of the Lord by His inconceivable energy becomes liberated from the laws of birth and death and is placed in the eternal spiritual sky where the Vaikuṇṭha planets are. There such liberated persons can eternally live without the pangs of birth, death, old age and disease. In the spiritual sky the Lord and those who are eternally engaged in the transcendental loving service of the Lord are all eternally young because there is no old age and disease and there is no death. Because there is no death there is no birth. It is concluded, therefore, that simply by understanding the Lord's appearance and disappearance in truth, one can attain the perfectional stage of eternal life. Therefore, Mahārāja Yudhiṣṭhira also began to consider going back to Godhead. The Lord appears on the earth or any other mortal planet along with His associates who live with Him eternally, and the members of the Yadu family who were engaged in supplementing the pastimes of the Lord are no other than His eternal associates, and so also Mahārāja Yudhiṣṭhira and his brothers and mother, etc. Since the appearance and disappearance of the Lord and His eternal associates are transcendental, one should not be bewildered by the external features of appearance and disappearance.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.32
niśamya bhagavan-mārgaṁ saṁsthāṁ yadu-kulasya ca |
svaḥ-pathāya matiṁ cakre nibhṛtātmā yudhiṣṭhiraḥ ||
Marga means the way, the skilful arrangement. According to the proper conclusions being presented, they had a proper (sam) situation (sthām) within the Lord’s manifested and unmanifested pastimes in a spiritual condition. There was however a destruction of the external conditions. Svaḥ refers to Kṛṣṇa’s spiritual abode. It is said:
na vā idaṁ rājarṣi-varya citraṁ
bhavatsu kṛṣṇaṁ samanuvrateṣu
ye ’dhyāsanaṁ rāja-kirīṭa-juṣṭaṁ
sadyo jahur bhagavat-pārśva-kāmāḥ
O best of kings! It is not surprising that those desiring to associate with the Lord, born in the Pāṇḍava family and devoted solely to Kṛṣṇa, immediately gave up the royal throne served by kings' crowns. SB 1.19.20
sampadaḥ kratavo lokā mahiṣī bhrātaro mahī
jambūdvīpādhipatyaṁ ca yaśaś ca tri-divaṁ gatam
kiṁ te kāmāḥ sura-spārhā mukunda-manaso dvijāḥ
adhijahrur mudaṁ rājñaḥ kṣudhitasya yathetare
O brāhmaṇa! He had all wealth, sacrifices, planets, queens, brothers, the earth, lordship over Jambū-dvīpa, and fame in Svarga, desirable even for the devatās. Did these things give joy to the king, whose mind was only fixed on Mukunda without deviation and nothing else? SB 1.12.5-6
Though only Yudhiṣṭhira is mentioned, the same applies to all the Pāṇḍavas. All five brothers made up their minds to attain Kṛṣṇa’s abode. Nibhṛtātmā means that their thinking was not revealed to others.
Jiva's tika ||1.15.32||
niśamya bhagavan-mārgam samsthām yadu-kulasya ca |
svaḥ-pathāya matim cakre nibhṛtātmā yudhiṣṭhiraḥ ||
TRANSLATION Hearing the arrangements of the Lord and the proper situation of the Yadu family, without others knowing, Yudhiṣṭhira fixed his mind on attaining Kṛṣṇa’s abode.
Guessing what had happened to the Lord, and hearing of the situation of the Yadu dynasty, he fixed his mind on the Lord. Actually he considered his complete situation with the eternal association of Kṛṣṇa. Svaḥ means Kṛṣṇa’s abode as in the following:
na vā idam rājarṣi-varya citram bhavatsu kṛṣṇam samanuvrateṣu| ye ’dhyāsanam rāja-kirīṭa-juṣṭam sadyo jahur bhagavat-pārśva-kāmāḥ ||
O best of kings! It is not surprising that those desiring to associate with the Lord, born in the Pāṇdava family and devoted solely to Kṛṣṇa, immediately gave up the royal throne served by kings’ crowns. (SB 1.19.20)
yad āttha mām mahā-bhāga tac-cikīrṣitam eva me brahmā bhavo loka-pālāḥ svar-vāsam me ’bhikānkṣiṇaḥ
The Supreme Lord said: O greatly fortunate Uddhava! You have accurately revealed my desire to withdraw the Yadu dynasty from the earth and return to my own abode in Vaikuṇṭha. Thus Brahmā, Śiva and all other planetary rulers are now praying for me to resume my residence in Vaikuṇṭha. (SB 11.7.1)
TEXT - SB 1.15.33
pṛthāpy anuśrutya dhanañjayoditaṁ
nāśaṁ yadūnāṁ bhagavad-gatiṁ ca tām
ekānta-bhaktyā bhagavaty adhokṣaje
niveśitātmopararāma saṁsṛteḥ
SYNONYMS
pṛthā—Kuntī; api—also; anuśrutya—overhearing; dhanañjaya—Arjuna; uditam—uttered by; nāśam—end; yadūnām—of the Yadu dynasty; bhagavat—of the Personality of Godhead; gatim—disappearance; ca—also; tām—all those; eka-anta—unalloyed; bhaktyā—devotion; bhagavati—unto the Supreme Lord, Śrī Kṛṣṇa; adhokṣaje—transcendence; niveśita-ātmā—with full attention; upararāma—became released from; saṁsṛteḥ—material existence.
TRANSLATION
Kuntī, after overhearing Arjuna's telling of the end of the Yadu dynasty and disappearance of Lord Kṛṣṇa, engaged in the devotional service of the transcendental Personality of Godhead with full attention and thus gained release from the course of material existence.
PURPORT
The setting of the sun does not mean the end of the sun. It means that the sun is out of our sight. Similarly, the end of the mission of the Lord on a particular planet or universe only means that He is out of our sight. The end of the Yadu dynasty also does not mean that it is annihilated. It disappears, along with the Lord, out of our sight. As Mahārāja Yudhiṣṭhira decided to prepare to go back to Godhead, so also Kuntī decided, and thus she fully engaged herself in the transcendental devotional service of the Lord which guarantees one a passport for going back to Godhead after quitting this present material body. The beginning of devotional service to the Lord is the beginning of spiritualizing the present body, and thus an unalloyed devotee of the Lord loses all material contact in the present body. The abode of the Lord is not a myth, as is thought by the unbelievers or ignorant people, but one cannot reach there by any material means like a sputnik or space capsule. But one can certainly reach there after leaving this present body, and one must prepare himself to go back to Godhead by practicing devotional service. That guarantees a passport for going back to Godhead, and Kuntī adopted it.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.33
pṛthāpy anuśrutya dhanañjayoditaṁ
nāśaṁ yadūnāṁ bhagavad-gatiṁ ca tām |
ekānta-bhaktyā bhagavaty adhokṣaje
niveśitātmopararāma saṁsṛteḥ ||
Hearing from Arjuna about the disappearance of the Yadus and the Lord’s attaining his abode, Kuntī became absorbed in the Lord with pure devotion, and disappeared from the pastimes in the world.
This describes her method of disappearing. Saṁsṛteḥ means “from moving clearly, from her appearance for pastimes in this world.” She suddenly disappeared (upararāma). Or the moment she heard the news, she showed a condition of an aged person (inactive) because of the separation from the Lord.
Jiva's tika ||1.15.33||
pṛthāpy anuśrutya dhananjayoditam nāśam yadūnām bhagavad-gatim ca tām |
ekānta-bhaktyā bhagavaty adhokṣaje niveśitātmopararāma samsṛteḥ ||
TRANSLATION Hearing from Arjuna about the disappearance of the Yadus and the Lord’s attaining his abode, Kuntī became absorbed in the Lord with pure devotion, and disappeared from the pastimes in the world.
The destruction (nāṣam) of the Yadus was actually only a disappearance. Showing Kuntī’s absorption in the Lord, her destination is described. Destruction of the Lord is forbidden. Similarly one should consider the Lord’s associates to be without destruction. It is said:
saudāmanyā yathāklāśe yāntyā hitvābhra-maṇdalam gatir na lakṣyate martyais tathā kṛṣṇasya daivataiḥ
Just as ordinary men cannot ascertain the path of a lightning bolt as it leaves a cloud, the devatās could not trace out the destination of Kṛṣṇa. (SB 11.31.9)
It is also said there: devādayo brahma-mukhyā na viśantam sva-dhāmani avijnāta-gatim kṛṣṇam dadṛśuś cāti-vismitāḥ
The devatās, headed by Brahmā could not see Kṛṣṇa in his Nārāyaṇa expansion as he entered his abode. Some, however, saw this with amazement. (SB 11.31.8)
She withdrew from her descent into the material world (samsṛteḥ).
TEXT - SB 1.15.34
yayāharad bhuvo bhāraṁ
tāṁ tanuṁ vijahāv ajaḥ
kaṇṭakaṁ kaṇṭakeneva
dvayaṁ cāpīśituḥ samam
SYNONYMS
yayā—that by which; aharat—took away; bhuvaḥ—of the world; bhāram—burden; tām—that; tanum—body; vijahau—relinquished; ajaḥ—the unborn; kaṇṭakam—thorn; kaṇṭakena—by the thorn; iva—like that; dvayam—both; ca—also; api—although; īśituḥ—controlling; samam—equal.
TRANSLATION
The supreme unborn, Lord Śrī Kṛṣṇa, caused the members of the Yadu dynasty to relinquish their bodies, and thus He relieved the burden of the world. This action was like picking out a thorn with a thorn, though both are the same to the controller.
PURPORT
Śrīla Viśvanātha Cakravartī Ṭhākura suggests that the ṛṣis like Śaunaka and others who were hearing Śrīmad-Bhāgavatam from Sūta Gosvāmī at Naimiṣāraṇya were not happy to hear about the Yadu's dying in the madness of intoxication. To give them relief from this mental agony, Sūta Gosvāmī assured them that the Lord caused the members of the Yadu dynasty to relinquish their bodies by which they had to take away the burden of the world. The Lord and His eternal associates appeared on earth to help the administrative demigods in eradicating the burden of the world. He therefore called for some of the confidential demigods to appear in the Yadu family and serve Him in His great mission. After the mission was fulfilled, the demigods, by the will of the Lord, relinquished their corporeal bodies by fighting amongst themselves in the madness of intoxication. The demigods are accustomed to drinking the soma-rasa beverage, and therefore the drinking of wine and intoxication are not unknown to them. Sometimes they were put into trouble for indulging in intoxication. Once the sons of Kuvera fell in the wrath of Nārada for being intoxicated, but afterwards they regained their original forms by the grace of the Lord Śrī Kṛṣṇa. We shall find this story in the Tenth Canto. For the Supreme Lord, both the asuras and the demigods are equal, but the demigods are obedient to the Lord, whereas the asuras are not. Therefore, the example of picking out a thorn by another thorn is quite befitting. One thorn, which causes pinpricks on the leg of the Lord, is certainly disturbing to the Lord, and the other thorn, which takes out the disturbing elements, certainly gives service to the Lord. So although every living being is a part and parcel of the Lord, still one who is a pinprick to the Lord is called an asura, and one who is a voluntary servitor of the Lord is called a devatā, or demigod. In the material world the devatās and asuras are always contending, and the devatās are always saved from the hands of the asuras by the Lord. Both of them are under the control of the Lord. The world is full of two kinds of living beings, and the Lord's mission is always to protect the devatās and destroy the asuras, whenever there is such a need in the world, and to do good to both of them.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.34
yayāharad bhuvo bhāraṁ tāṁ tanuṁ vijahāv ajaḥ |
kaṇṭakaṁ kaṇṭakeneva dvayaṁ cāpīśituḥ samam ||
Here the esoteric conclusion is presented to pacify Śaunaka and the sages who were in grief on hearing about the final condition of the Yadus. By that body consisting of the Yadus in the form of the devatās, he removed the burden of the earth (bhuvaḥ) which arises from the Lord, like removing a thorn with the tip of another thorn, and then gave up that body. It is like saying “Devadatta gave up his cloth.” He let that body fall away from his presence. The verse does not say he gave up that body of the Yādavas by which he performs eternal pastimes. The meaning is this. The devatās, at the time of appearing with the Lord in their aṁśa forms, entered into the eternal forms belonging to the Yādavas. Separating from those eternal forms by the power of yoga when they went to Prabhāsa, they were made to attain Svarga with the forms of devatās after drinking the liquor by the Lord who showed to the world that they had given up bodies by the power of māyā. This is according to the explanation in the Eleventh Canto. The Yādavas who were eternal associates of the Lord disappeared from the sight of the world but remained in pastimes with Kṛṣṇa in the same Dvārakā as before. This is understood from Bhāgavatāmṛta’s conclusions. The two burdens —the burden to the earth in the form of the demons and the burden in the form of devatās who entered the forms of Yādavas — were regarded as the same by the Lord (īśituḥ samam). However in the example though two thorns are equal, the tip of the thorn as the instrument, is the internal portion (under the Lord’s influence) acting as assistant to the Lord’s pastimes. The other thorn, the object of action, though also acting as an assistant to the Lord’s pastimes, is the external portion (under the influence of māyā). Amara-koṣa says sūcy-agre kṣudra-śatrau ca lomaharṣe ca kaṇṭakaḥ: kaṇṭaka means the tip of a needle, an insignificant enemy, hair standing on end.
Jiva's tika ||1.15.34||
yayāharad bhuvo bhāram tām tanum vijahāv ajaḥ |
kaṇṭakam kaṇṭakeneva dvayam cāpīśituḥ samam ||
TRANSLATION Regarding both burdens equally, the Lord separated himself from that portion of the Yadus by which he removed the burden of the earth, like removing a thorn with another thorn.
Tanu or body means the attitude of wanting to remove the burden of the earth and to protect the devatās (instead of meaning a material body). Similarly in the Third Canto, Twentieth Chapter Brahmā is described as giving up various mental attitudes, which are called bodies.
The example of the thorns is appropriate since those bhāvas (like thorns) were shadow representations of the Lord. The two purposes were the same to the Lord. This is described in Paramātmā Sandarbha.
TEXT - SB 1.15.35
yathā matsyādi-rūpāṇi
dhatte jahyād yathā naṭaḥ
bhū-bhāraḥ kṣapito yena
jahau tac ca kalevaram
SYNONYMS
yathā—as much as; matsya-ādi—incarnation as a fish, etc.; rūpāṇi—forms; dhatte—eternally accepts; jahyāt—apparently relinquishes; yathā—exactly like; naṭaḥ—magician; bhū-bhāraḥ—burden of the world; kṣapitaḥ—relieved; yena—by which; jahau—let go; tat—that; ca—also; kalevaram—body.
TRANSLATION
The Supreme Lord relinquished the body which He manifested to diminish the burden of the earth. Just like a magician, He relinquishes one body to accept different ones, like the fish incarnation and others.
PURPORT
The Supreme Lord Personality of Godhead is neither impersonal nor formless, but His body is nondifferent from Him, and therefore He is known as the embodiment of eternity, knowledge and bliss. In the Bṛhad-vaiṣṇava Tantra it is clearly mentioned that anyone who considers the form of Lord Kṛṣṇa to be made of material energy must be ostracized by all means. And if by chance the face of such an infidel is seen, one must clean himself by jumping in the river with his clothing. The Lord is described as amṛta, or deathless, because He has no material body. Under the circumstances, the Lord's dying or quitting His body is like the jugglery of a magician. The magician shows by his tricks that he is cut to pieces, burnt to ashes or made unconscious by hypnotic influences, but all are false shows only. Factually the magician himself is neither burnt to ashes nor cut to pieces, nor is he dead or unconscious at any stage of his magical demonstration. Similarly, the Lord has His eternal forms of unlimited variety, of which the fish incarnation, as was exhibited within this universe, is also one. Because there are innumerable universes, somewhere or other the fish incarnation must be manifesting His pastimes without cessation. In this verse, the particular word dhatte ("eternally accepted," and not the word dhitvā, "accepted for the occasion") is used. The idea is that the Lord does not create the fish incarnation; He eternally has such a form, and the appearance and disappearance of such an incarnation serves particular purposes. In the Bhagavad-gītā (7.24-25) the Lord says, "The impersonalists think that I have no form, that I am formless, but that at present I have accepted a form to serve a purpose, and now I am manifested. But such speculators are factually without sharp intelligence. Though they may be good scholars in the Vedic literatures, they are practically ignorant of My inconceivable energies and My eternal forms of personality. The reason is that I reserve the power of not being exposed to the nondevotees by My mystic curtain. The less intelligent fools are therefore unaware of My eternal form, which is never to be vanquished and is unborn." In the Padma Purāṇa it is said that those who are envious and always angry at the Lord are unfit to know the actual and eternal form of the Lord. In the Bhāgavatam also it is said that the Lord appeared like a thunderbolt to those who were wrestlers. Śiśupāla, at the time of being killed by the Lord, could not see Him as Kṛṣṇa, being dazzled by the glare of the brahmajyoti. Therefore, the temporary manifestation of the Lord as a thunderbolt to the wrestlers appointed by Kaṁsa, or the glaring appearance of the Lord before Śiśupāla, was relinquished by the Lord, but the Lord as a magician is eternally existent and is never vanquished in any circumstance. Such forms are temporarily shown to the asuras only, and when such exhibitions are withdrawn, the asuras think that the Lord is no more existent, just as the foolish audience thinks the magician to be burnt to ashes or cut to pieces. The conclusion is that the Lord has no material body, and therefore He is never to be killed or changed by His transcendental body.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.35
yathā matsyādi-rūpāṇi dhatte jahyād yathā naṭaḥ |
bhū-bhāraḥ kṣapito yenajahau tac ca kalevaram ||[68]
Like a magician, Kṛṣṇa displayed a false show of giving up of his own body. The Lord maintains (datte) various forms and gives them up. He does not assume forms and then give them up. Even when he gives up these forms, he still has these forms. That is the meaning. How can one understand this? Just as a magician (naṭaḥ) gives up his body by cutting it, burning it or losing consciousness, and shows this to all people and makes them believe it, and still maintains his body and does not die, the Lord maintains his forms such as Matsya, and while maintaining gives them up also. Just as the magician still has his body and the giving up of the body is illusion, so Lord has real forms such as Matsya and giving them up is illusory. And just as the Lord maintains various forms and produces the illusion of giving them up, in giving up that body by which he removed the burden of the earth, Kṛṣṇa did not give up his body. That is an illusion. The Lord does not take on a form of a human like an actor, though he is brahman in human form, since his body is not material. In Mahābhārata it is said na bhūta-saṅgha-saṁsthāno deho ’sya paramātmanaḥ: the body of the Lord is not associated with material elements. Viṣṇu Purāṇa says:
yo vetti bhautikaṁ dehaṁ kṛṣṇasya paramātmanaḥ |
sa sarvasmād bahiḥ kāryaḥ śrauta-smārta-vidhānataḥ |
mukhaṁ tasyāvalokyāpi sa-cailaḥ snānam ācared ||
He who thinks that Kṛṣṇa’s body is material should be excluded from all actions of śruti and smṛti. If one sees him one should bathe with one’s clothes on.
In Vaiśampāyana-sahasra-nāma-stotra the Lord is called amṛtāṁśo ’mṛta-vapur: he has a body which is immortal; he has limbs which are immortal. In his commentary Śaṅkarācārya says amṛtaṁ maraṇa-rahitaṁ vapur: amṛta means that his body is without death. There is another meaning of jahyāt. Jahyāt means “he gives up” and but it also implies (by giving up) “he gives or bestows.” The Lord bestows forms like Nārāyaṇa who had entered his body when he appeared on earth to the devotees situated in Vaikuṇṭha and other spiritual abodes for nourishing them. This is explained at the end of the Eleventh Canto.
Jiva's tika ||1.15.35||
yathā matsyādi-rūpāṇi dhatte jahyād yathā naṭaḥ |
bhū-bhāraḥ kṣapito yenajahau tac ca kalevaram ||
TRANSLATION Just as the Lord maintains forms such as Matsya and gives them up, and just as a magician makes a show of giving up his body, the Lord made a show of giving up his body by which he relieved the burden of the earth.
Kṛṣṇa Sandarbha 104:
Similarly he gave up the bhāvas of Matsya and other avatāras as explained in the next verse.
yathā matsyādi-rūpāṇi dhatte jahyād yathā naṭaḥ |
bhū-bhāraḥ kṣapito yenajahau tac ca kalevaram ||
Just as the Lord maintains forms such as Matsya and then gives up their bhāvas, and just as a magician makes a show of giving up his body, the Lord gave up his bhāvas by which he relieved the burden of the earth.(SB 1.15.35)
Natāḥ refers to a theatrical actor. Śrīdhara Svāmī explained in his commentary on SB 1.11.21 that a naṭa is an actor skillful at communicating nine rasas. The actor, situated in his svarūpa and in his dress, sings of previous events by acting, and accepts and gives up the mood of a hero or heroine. It is said:
pradarśyātapta-tapasāmavitṛpta-dṛśām nṛṇām ādāyāntaradhād yas tusva-bimbam loka-locanam
The Lord, having shown his form, the center of attraction for all eyes, then took that form and disappeared from persons who had not performed austerities but had attained the Lord’s mercy, and were continually craving a vision of his form. (SB 3.2.11)
Showing his attractive form (sva-bimbam), he withdraws it and disappears. He does not give it up, for Sūta then says:
yadā mukundo bhagavān imām mahīm jahau sva-tanvā śravaṇīya-sat-kathaḥ |
tadāhar evāpratibuddha-cetasām abhadra-hetuḥ kalir anvavartata ||
When Lord Mukunda, whose topics are worthy of hearing, left this earth by means of his spiritual body, from that day onwards Kali, the cause of inauspiciousness, entered those whose intelligence was sleeping. (SB 1.15.36)
He left the earth by means of (or using) his body (sva-tanvā). It does not mean “he rejected the world along with the body (sva-tanvā saha)” since the instrumental meaning (by) is stronger than the meaning of accompanying (with) and having to supply extra words (saha) to complete the meaning is a secondary meaning.
Or nāham prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ: I am not revealed to everyone, since I am covered by my māyā. (BG 7.25)
yogibhir dṛśyate bhaktyā nābhaktyā dṛśyate kvacit |
draṣṭum na śakyo roṣāc ca matsarāc ca janārdanaḥ ||
The Lord is seen by yogīs by bhakti and not without bhakti. It is not possible to see him by anger or envy. (Padma Purāṇa)
Thus to the wrestlers in the arena, Kṛṣṇa was a thunderbolt (SB 10.43.17). Viṣṇu Purāṇa explains the form that the demons see.
ātma-vināśāya bhagavad-dhasta-cakrāmśu-mālojjvalam akṣaya-tejaḥ-svarūpam parama-brahma-bhūtam apagata-dveṣādi-doṣo bhagavantam adrākṣīt
Seeing the Lord with the cakra in his hand, which was a mass of rays aimed at destroying him, his faults of hatred dissipated. Śiśupālathen saw the Lord the supreme Brahman, a form of indestructible power.(Viṣṇu Purāṇa 4.15.15)
The form which Śiśupāla saw was not his svarūpa, but a form created by māyā. By seeing his svarūpa, his faults of hatred would have been previously destroyed. Thus by the body (not his svarūpa) shown to the demons he relieved the earth of the demons and then withdrew that body. He no longer took any interest in it. The body seen by bhakti is the nitya-siddha body.
ajo’pi sann avyayātmā bhūtānām īśvaro’pi san |
prakṛtim svām adhiṣṭhāya sambhavāmy ātma-māyayā ||
Though I am unborn, the lord of all entities, and have imperishable body and qualities, I appear in my own body by my own mercy, to deliver the jīvas. (BG 4.6)
nandādayas tu tam dṛṣṭvā paramānanda-nivṛtāḥ kṛṣṇam ca tatra cchandobhiḥ stūyamānam su-vismitāḥ
Nanda Mahārāja and the other cowherd men felt the greatest happiness when they saw that abode. They were especially amazed to see Kṛṣṇa there, surrounded by the personified scriptures, who were offering him prayers. (SB 10.28.17)
devakyām deva-rūpiṇyām viṣṇuḥ sarva-guhā-śayaḥ āvirāsīd yathā prācyām diśīndur iva puṣkalaḥ
Then the Lord, complete with all his expansions, who is situated in the core of everyone’s heart, responding to the request of his devotees, appeared from Devakī, non-different from the Lord, in the dense darkness of night, like the full moon rising on the eastern horizon. (SB 10.3.8)
This is also the meaning of SB 1.15.35. Just as some magician assumes the form of a fish etc. in order to catch a crane which he will eat and then returns to his original form, giving up that form, so the Lord, though unborn, by a form attained by māyā, destroyed the burden of the earth, the demons, and then gave up that form or disappeared. Yoga-māyā-samāvṛtaḥ (BG 7.25) means the Lord is covered by a shadow body made of māyā, like a snake skin.
TEXT - SB 1.15.36
yadā mukundo bhagavān imāṁ mahīṁ
jahau sva-tanvā śravaṇīya-sat-kathaḥ
tadāhar evāpratibuddha-cetasām
abhadra-hetuḥ kalir anvavartata
SYNONYMS
yadā—when; mukundaḥ—Lord Kṛṣṇa; bhagavān—the Personality of Godhead; imām—this; mahīm—earth; jahau—left; sva-tanvā—with His selfsame body; śravaṇīya-sat-kathaḥ—hearing about Him is worthwhile; tadā—at that time; ahaḥ eva—from the very day; aprati-buddha-cetasām—of those whose minds are not sufficiently developed; abhadra-hetuḥ—cause of all ill fortune; kaliḥ anvavartata—Kali fully manifested.
TRANSLATION
When the Personality of Godhead, Lord Kṛṣṇa, left this earthly planet in His selfsame form, from that very day Kali, who had already partially appeared, became fully manifest to create inauspicious conditions for those who are endowed with a poor fund of knowledge.
PURPORT
The influence of Kali can be enforced only upon those who are not fully developed in God consciousness. One can neutralize the effects of Kali by keeping oneself fully under the supreme care of the Personality of Godhead. The age of Kali ensued just after the Battle of Kurukṣetra, but it could not exert its influence because of the presence of the Lord. The Lord, however, left this earthly planet in His own transcendental body, and as soon as He left, the symptoms of the Kali-yuga, as were envisioned by Mahārāja Yudhiṣṭhira prior to Arjuna's arrival from Dvārakā, began to manifest, and Mahārāja Yudhiṣṭhira rightly conjectured on the departure of the Lord from the earth. As we have already explained, the Lord left our sight just as when the sun sets it is out of our sight.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.36
yadā mukundo bhagavān imāṁ mahīṁ
jahau sva-tanvā śravaṇīya-sat-kathaḥ |
tadāhar evāpratibuddha-cetasām
abhadra-hetuḥ kalir anvavartata ||
This verse clarifies the condition of his giving up his body. “When he left with his body (sva-tanvā)” means according to Śrīdhara Svāmī “leaving to Vaikuṇṭha with his body.” He gave up the earth by means of his body. It does not mean “He gave the earth along with his body.” That is a wrong interpretation, because of the rule upapada-vibhakteḥ kāraka-vibhaktir balīyasī: instrumental meaning of inflection is stronger than the meaning “accompanying.”
pradarśyātapta-tapasām avitṛpta-dṛśāṁ nṛṇām
ādāyāntar adhād yas tu sva-bimbaṁ loka-locanam
The Lord, having shown his form, the center of attraction for all eyes, then took that form and disappeared from the men, who had not performed austerities but had attained the Lord's mercy, and were continually craving a vision of his form. SB 3.2.11
In this verse after showing his form (sva-bimbam) to the eyes of the world, he again withdrew it and disappeared. The verse does not say he gave up a body. The Kṛṣṇa-sandarbha makes this point. From that moment onwards (tadāhaḥ), Kali entered those with sleeping intelligence. Kali did not affect those who had discrimination. The thief steals wealth from a sleeping person, but is afraid to steal from someone awake.
Jiva's tika ||1.15.36||
yadā mukundo bhagavān imām mahīm jahau sva-tanvā śravaṇīya-sat-kathaḥ |
tadāhar evāpratibuddha-cetasām abhadra-hetuḥ kalir anvavartata ||
TRANSLATION When Lord Mukunda, whose topics are worthy of hearing, left this earth by means of his spiritual body, from that day onwards Kali, the cause of inauspiciousness, entered those whose intelligence was sleeping.
The Lord left, not along with (saha) his own body, but caused by his own body (sva-tanvā). “Along with” is a secondary meaning of the instrumental case. upapada-vibhakteḥ kāraka-vibhaktir balīyasī: the instrumental meaning of inflection is stronger than the meaning “accompanying.”
TEXT - SB 1.15.37
yudhiṣṭhiras tat parisarpaṇaṁ budhaḥ
pure ca rāṣṭre ca gṛhe tathātmani
vibhāvya lobhānṛta-jihma-hiṁsanādy-
adharma-cakraṁ gamanāya paryadhāt
SYNONYMS
yudhiṣṭhiraḥ—Mahārāja Yudhiṣṭhira; tat—that; parisarpaṇam—expansion; budhaḥ—thoroughly experienced; pure—in the capital; ca—as also; rāṣṭre—in the state; ca—and; gṛhe—at home; tathā—as also; ātmani—in person; vibhāvya—observing; lobha—avarice; anṛta—untruth; jihma—diplomacy; hiṁsana-ādi—violence, envy; adharma—irreligion; cakram—a vicious circle; gamanāya—for departure; paryadhāt—dressed himself accordingly.
TRANSLATION
Mahārāja Yudhiṣṭhira was intelligent enough to understand the influence of the age of Kali, characterized by increasing avarice, falsehood, cheating and violence throughout the capital, state, home and among individuals. So he wisely prepared himself to leave home, and he dressed accordingly.
PURPORT
The present age is influenced by the specific qualities of Kali. Since the days of the Battle of Kurukṣetra, about five thousand years ago, the influence of the age of Kali began manifesting, and from authentic scriptures it is learned that the age of Kali is still to run on for 427,000 years. The symptoms of the Kali-yuga, as mentioned above, namely avarice, falsehood, diplomacy, cheating, nepotism, violence and all such things, are already in vogue, and no one can imagine what is going to happen gradually with further increase of the influence of Kali till the day of annihilation. We have already come to know that the influence of the age of Kali is meant for godless so-called civilized man; those who are under the protection of the Lord have nothing to fear from this horrible age. Mahārāja Yudhiṣṭhira was a great devotee of the Lord, and there was no necessity of his being afraid of the age of Kali, but he preferred to retire from active household life and prepare himself to go back home, back to Godhead. The Pāṇḍavas are eternal companions of the Lord, and therefore they are more interested in the company of the Lord than anything else. Besides that, being an ideal king, Mahārāja Yudhiṣṭhira wanted to retire just to set an example for others. As soon as there is some young fellow to look after the household affairs, one should at once retire from family life to uplift oneself to spiritual realization. One should not rot in the dark well of household life till one is dragged out by the will of Yamarāja. Modern politicians should take lessons from Mahārāja Yudhiṣṭhira about voluntary retirement from active life and should make room for the younger generation. Also retired old gentlemen should take lessons from him and leave home for spiritual realization before forcefully dragged away to meet death.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.37
yudhiṣṭhiras tat parisarpaṇaṁ budhaḥ
pure ca rāṣṭre ca gṛhe tadātmani[69] |
vibhāvya lobhānṛta-jihma-hiṁsanādy-
adharma-cakraṁ gamanāya paryadhāt ||
Paryadhāt means he put on the appropriate clothing for traveling.
Jiva's tika ||1.15.37||
yudhiṣṭhiras tat parisarpaṇam budhaḥ pure ca rāṣṭre ca gṛhe tadātmani |
vibhāvya lobhānṛta-jihma-himsanādyadharma-cakram gamanāya paryadhāt ||
TRANSLATION Wise Yudhiṣṭhira, seeing the wheel of irreligion with greed, lying, dishonesty, and violence spreading everywhere in towns, road, houses and body, dressed himself suitably to leave.
The approach of Kali-yuga was only a stimulus for his renunciation. The real cause was his desire to be near the Lord.
TEXT - SB 1.15.38
sva-rāṭ pautraṁ vinayinam
ātmanaḥ susamaṁ guṇaiḥ
toya-nīvyāḥ patiṁ bhūmer
abhyaṣiñcad gajāhvaye
SYNONYMS
sva-rāṭ—the emperor; pautram—unto the grandson; vinayinam—properly trained; ātmanaḥ—his own self; su-samam—equal in all respects; guṇaiḥ—by the qualities; toya-nīvyāḥ—bordered by the seas; patim—master; bhūmeḥ—of the land; abhyaṣiñcat—enthroned; gajāhvaye—in the capital of Hastināpura.
TRANSLATION
Thereafter, in the capital of Hastināpura, he enthroned his grandson, who was trained and equally qualified, as the emperor and master of all land bordered by the seas.
PURPORT
The total land on the earth bordered by the seas was under the subjugation of the King of Hastināpura. Mahārāja Yudhiṣṭhira trained his grandson, Mahārāja Parīkṣit, who was equally qualified, in state administration in terms of the king's obligation to the citizens. Thus Parīkṣit was enthroned on the seat of Mahārāja Yudhiṣṭhira prior to his departure back to Godhead. Concerning Mahārāja Parīkṣit, the specific word used, vinayinam, is significant. Why was the King of Hastināpura, at least till the time of Mahārāja Parīkṣit, accepted as the Emperor of the world? The only reason is that the people of the world were happy because of the good administration of the emperor. The happiness of the citizens was due to the ample production of natural produce such as grains, fruits, milk, herbs, valuable stones, minerals and everything that the people needed. They were even free from all bodily miseries, anxieties of mind, and disturbances caused by natural phenomena and other living beings. Because everyone was happy in all respects, there was no resentment, although there were sometimes battles between the state kings for political reasons and supremacy. Everyone was trained to attain the highest goal of life, and therefore the people were also enlightened enough not to quarrel over trivialities. The influence of the age of Kali gradually infiltrated the good qualities of both the kings and the citizens, and therefore a tense situation developed between the ruler and the ruled, but still even in this age of disparity between the ruler and the ruled, there can be spiritual emolument and God consciousness. That is a special prerogative.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.38
sva-rāṭ[70] pautraṁ viniyatam ātmanaḥ susamaṁ guṇaiḥ[71] |
toya-nīvyāḥ patiṁ bhūmer abhyaṣiñcad gajāhvaye ||38||
He enthroned as king Parīkṣit who had observed rules proper for a king (viniyatam), and was equal in qualities to himself. Toya-nīvyāḥ means “of the land belted by the oceans.”
Jiva's tika ||1.15.38||
sva-rāṭ pautram viniyatam ātmanaḥ susamam guṇaiḥ |
toya-nīvyāḥ patim bhūmer abhyaṣincad gajāhvaye ||38||
TRANSLATION The King enthroned in Hastināpura his grandson Parīkṣit who had observed the rules suitable for kings and had qualities equal to his own as master of the lands surrounded by the ocean.
Viniyatam means “correct” or following the rules. Susamam means having very similar qualities to Yudhiṣṭhira, according to Śrīdhara Svāmī.
TEXT - SB 1.15.39
mathurāyāṁ tathā vajraṁ
śūrasena-patiṁ tataḥ
prājāpatyāṁ nirūpyeṣṭim
agnīn apibad īśvaraḥ
SYNONYMS
mathurāyām—at Mathurā; tathā—also; vajram—Vajra; śūrasena-patim—King of the Śūrasenas; tataḥ—thereafter; prājāpatyām—Prājāpatya sacrifice; nirūpya—having performed; iṣṭim—goal; agnīn—fire; apibat—placed in himself; īśvaraḥ—capable.
TRANSLATION
Then he posted Vajra, the son of Aniruddha [grandson of Lord Kṛṣṇa], at Mathurā as the King of Śūrasena. Afterwards Mahārāja Yudhiṣṭhira performed a Prājāpatya sacrifice and placed in himself the fire for quitting household life.
PURPORT
Mahārāja Yudhiṣṭhira, after placing Mahārāja Parīkṣit on the imperial throne of Hastināpura, and after posting Vajra, the great-grandson of Lord Kṛṣṇa, as the King of Mathurā, accepted the renounced order of life. The system of four orders of life and four castes in terms of quality and work, known as varṇāśrama-dharma, is the beginning of real human life, and Mahārāja Yudhiṣṭhira, as the protector of this system of human activities, timely retired from active life as a sannyāsī, handing over the charge of the administration to a trained prince, Mahārāja Parīkṣit. The scientific system of varṇāśrama-dharma divides the human life into four divisions of occupation and four orders of life. The four orders of life as brahmacārī, gṛhastha, vānaprastha and sannyāsī are to be followed by all, irrespective of the occupational division. Modern politicians do not wish to retire from active life, even if they are old enough, but Yudhiṣṭhira Mahārāja, as an ideal king, voluntarily retired from active administrative life to prepare himself for the next life. Everyone's life must be so arranged that the last stage of life, say at least the last fifteen to twenty years prior to death, can be absolutely devoted to the devotional service of the Lord to attain the highest perfection of life. It is really foolishness to engage oneself all the days of one's life in material enjoyment and fruitive activities, because as long as the mind remains absorbed in fruitive work for material enjoyment, there is no chance of getting out from conditioned life, or material bondage. No one should follow the suicidal policy of neglecting one's supreme task of attaining the highest perfection of life, namely going back home, back to Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.39
mathurāyāṁ tathā vajraṁ śūrasena-patiṁ tataḥ |
prājāpatyāṁ nirūpyeṣṭim agnīn apibad īśvaraḥ ||
Vajra was the son of Aniruddha. Nirūpya means “performing.” Apibat means “he fixed within himself.” Īśvaraḥ means “capable.”
Jiva's tika ||1.15.39||
mathurāyām tathā vajram śūrasena-patim tataḥ |
prājāpatyām nirūpyeṣṭim agnīn apibad īśvaraḥ ||
TRANSLATION He enthroned Vajra as the king of Śūrasena in Mathurā and then being capable, performing pṛajāpatya sacrifice, placed within himself the fires.
He performed a prajāpatya sacrifice (iṣṭim).
TEXT - SB 1.15.40
visṛjya tatra tat sarvaṁ
dukūla-valayādikam
nirmamo nirahaṅkāraḥ
sañchinnāśeṣa-bandhanaḥ
SYNONYMS
visṛjya—relinquishing; tatra—all those; tat—that; sarvam—everything; dukūla—belt; valaya-ādikam—and bangles; nirmamaḥ—uninterested; nirahaṅkāraḥ—unattached; sañchinna—perfectly cut off; aśeṣa-bandhanaḥ—unlimited attachment.
TRANSLATION
Mahārāja Yudhiṣṭhira at once relinquished all his garments, belt and ornaments of the royal order and became completely disinterested and unattached to everything.
PURPORT
To become purified of material contamination is the necessary qualification for becoming one of the associates of the Lord. No one can become an associate of the Lord or can go back to Godhead without such purification. Mahārāja Yudhiṣṭhira, therefore, to become spiritually pure, at once gave up his royal opulence, relinquishing his royal dress and garments. The kaṣāya, or saffron loincloth of a sannyāsī, indicates freedom from all attractive material garments, and thus he changed his dress accordingly. He became disinterested in his kingdom and family and thus became free from all material contamination, or material designation. People are generally attached to various kinds of designations—the designations of family, society, country, occupation, wealth, position and many others. As long as one is attached to such designations, he is considered materially impure. The so-called leaders of men in the modern age are attached by national consciousness, but they do not know that such false consciousness is also another designation of the materially conditioned soul; one has to relinquish such designations before one can become eligible to go back to Godhead. Foolish people adore such men who die in national consciousness, but here is an example of Mahārāja Yudhiṣṭhira, a royal king who prepared himself to leave this world without such national consciousness. And yet he is remembered even today because he was a great pious king, almost on the same level with the Personality of Godhead Śrī Rāma. And because people of the world were dominated by such pious kings, they were happy in all respects, and it was quite possible for such great emperors to rule the world.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.40
visṛjya tatra tat sarvaṁ dukūla-valayādikam |
nirmamo nirahaṅkāraḥ sañchinnāśeṣa-bandhanaḥ ||
TEXT - SB 1.15.41
vācaṁ juhāva manasi
tat prāṇa itare ca tam
mṛtyāv apānaṁ sotsargaṁ
taṁ pañcatve hy ajohavīt
SYNONYMS
vācam—speeches; juhāva—relinquished; manasi—into the mind; tat prāṇe—mind into breathing; itare ca—other senses also; tam—into that; mṛtyau—into death; apānam—breathing; sa-utsargam—with all dedication; tam—that; pañcatve—into the body made of five elements; hi—certainly; ajohavīt—amalgamated it.
TRANSLATION
Then he amalgamated all the sense organs into the mind, then the mind into life, life into breathing, his total existence into the embodiment of the five elements, and his body into death. Then, as pure self, he became free from the material conception of life.
PURPORT
Mahārāja Yudhiṣṭhira, like his brother Arjuna, began to concentrate and gradually became freed from all material bondage. First he concentrated all the actions of the senses and amalgamated them into the mind, or in other words he turned his mind toward the transcendental service of the Lord. He prayed that since all material activities are performed by the mind in terms of actions and reactions of the material senses, and since he was going back to Godhead, the mind would wind up its material activities and be turned towards the transcendental service to the Lord. There was no longer a need for material activities. Actually the activities of the mind cannot be stopped, for they are the reflection of the eternal soul, but the quality of the activities can be changed from matter to the transcendental service of the Lord. The material color of the mind is changed when one washes it from contaminations of life-breathing and thereby frees it from the contamination of repeated births and deaths and situates it in pure spiritual life. All is manifested by the temporary embodiment of the material body, which is a production of the mind at the time of death, and if the mind is purified by practice of transcendental loving service to the Lord and is constantly engaged in the service of the lotus feet of the Lord, there is no more chance of the mind's producing another material body after death. It will be freed from absorption in material contamination. The pure soul will be able to return home, back to Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.41
vācaṁ juhāva manasi tat prāṇa itare ca tam |
mṛtyāv apānaṁ sotsargaṁ taṁ pañcatve hy ajohavīt ||
Like Arjuna, Yudhiṣṭhira attempts to stop the senses from acting externally. Vācam (speaking) represents all the senses. He offered all the senses into the mind, because the senses are dependent on the mind. He offered the mind into the prāṇa because the mind is dependent on prāṇa. He gave the mind to the prāṇa. “O mind! I have given the senses to you. They are yours. I have no use for them now.” This is the contemplation. This is the method because it is actually impossible to offer them since the senses are independent. Thus the dative case is not used. All other steps in the procedure are similar. “To whom do I belong?” He offered the mind into prāṇa. He offered the prāṇa into the apāna (itare). This is understood from the context. Apāna is in charge of excretion. He offered the apāna and excretion into death, the presiding deity of excretion. In offering voice and other senses and mind and prāṇa, it should be understood that he also offered the actions, speaking, thinking etc. He offered death into the combination of the five gross elements, the body. His meditation was “O death! You belong to the body.”
Jiva's tika ||1.15.41||
vācam juhāva manasi tat prāṇa itare ca tam |
mṛtyāv apānam sotsargam tam pancatve hy ajohavīt ||
TRANSLATION He offered the voice and other senses into the mind, the mind into the prāṇa, the prāṇa into apāna, apāna along with excretion into death, and death into the body.
Mind refers to the mind engaged in material thoughts, not the mind used spiritually, since it later describes that they meditated on the Lord. He offered apāna into the body made of the five elements, not into his spiritual body engaged in Kṛṣṇa’s service.
TEXT - SB 1.15.42
tritve hutvā ca pañcatvaṁ
tac caikatve 'juhon muniḥ
sarvam ātmany ajuhavīd
brahmaṇy ātmānam avyaye
SYNONYMS
tritve—into the three qualities; hutvā—having offered; ca—also; pañcatvam—five elements; tat—that; ca—also; ekatve—in one nescience; ajuhot—amalgamated; muniḥ—the thoughtful; sarvam—the sum total; ātmani—in the soul; ajuhavīt—fixed; brahmaṇi—unto the spirit; ātmānam—the soul; avyaye—unto the inexhaustible.
TRANSLATION
Thus annihilating the gross body of five elements into the three qualitative modes of material nature, he merged them in one nescience and then absorbed that nescience in the self, Brahman, which is inexhaustible in all circumstances.
PURPORT
All that is manifested in the material world is the product of the mahat-tattva-avyakta, and things that are visible in our material vision are nothing but combinations and permutations of such variegated material products. But the living entity is different from such material products. It is due to the living entity's forgetfulness of his eternal nature as eternal servitor of the Lord, and his false conception of being a so-called lord of the material nature, that he is obliged to enter into the existence of false sense enjoyment. Thus a concomitant generation of material energies is the principal cause of the mind's being materially affected. Thus the gross body of five elements is produced. Mahārāja Yudhiṣṭhira reversed the action and merged the five elements of the body in the three modes of material nature. The qualitative distinction of the body as being good, bad or mediocre is extinguished, and again the qualitative manifestations become merged in the material energy, which is produced from a false sense of the pure living being. When one is thus inclined to become an associate of the Supreme Lord, the Personality of Godhead, in one of the innumerable planets of the spiritual sky, especially in Goloka Vṛndāvana, one has to think always that he is different from the material energy; he has nothing to do with it, and he has to realize himself as pure spirit, Brahman, qualitatively equal with the Supreme Brahman (Parameśvara). Mahārāja Yudhiṣṭhira, after distributing his kingdom to Parīkṣit and Vajra, did not think himself Emperor of the world or head of the Kuru dynasty. This sense of freedom from material relations, as well as freedom from the material encagement of the gross and subtle encirclement, makes one free to act as the servitor of the Lord, even though one is in the material world. This stage is called the jīvan-mukta stage, or the liberated stage, even in the material world. That is the process of ending material existence. One must not only think that he is Brahman, but must act like Brahman. One who only thinks himself Brahman is an impersonalist. And one who acts like Brahman is the pure devotee.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.42
tritve hutvā ca pañcatvaṁ tac caikatve ’juhon muniḥ |
sarvam ātmany ajuhavīd brahmaṇy ātmānam avyaye ||
Where will the five elements be situated? He offered the body of five elements into the three guṇas (tritve). He offered the three into one aggregate, a portion of māyā. He offered all that into the jīva. Ajuhavīt is poetic license for ajohavīt. “Jīva! This portion of māyā, with the three guṇas is yours. Remain separate from that and do not come under its control.” He offered the jīva into the brahman. Offering the kingdom to Parīkṣit, Mathurā to Vraja, distancing himself from all those relationships, he became oblivious to the external world. Offering the senses and the rest to their respective controllers, he became oblivious to internal functions. The jīva belongs to Kṛṣṇa or brahman. The aggregate of māyā belongs to the jīva. The guṇas belong to the aggregate. The five elements belong to the guṇas. Death belongs to the five elements of the body. Apāna belongs to death. Prāṇa belongs to apāna. The mind belongs to prāṇa. The senses belong to the mind. The sense objects belong to the senses. The enjoyer of the sense objects is Parīkṣit, not me. It should be understood however that because Yudhiṣṭhira is an eternal associate of the Lord, this meditation where he considers his eternal form to be a temporary body is of no significance at all.
Jiva's tika ||1.15.42||
tritve hutvā ca pancatvam tac caikatve ’juhon muniḥ |
sarvam ātmany ajuhavīd brahmaṇy ātmānam avyaye ||
TRANSLATION He offered the body into the three guṇas and the three guṇas into prakṛti. He offered everything into the jīva and offered the jīva into indestructible Kṛṣṇa.
He meditated on offering the three guṇas into prakṛti (ekatve) and offered everything suitable to his form as an associate of the Lord. He offered his human-like form to the supreme Brahman.
TEXT - SB 1.15.43
cīra-vāsā nirāhāro
baddha-vāṅ mukta-mūrdhajaḥ
darśayann ātmano rūpaṁ
jaḍonmatta-piśācavat
anavekṣamāṇo niragād
aśṛṇvan badhiro yathā
SYNONYMS
cīra-vāsāḥ—accepted torn clothing; nirāhāraḥ—gave up all solid foodstuff; baddha-vāk—stopped talking; mukta-mūrdhajaḥ—untied his hair; darśayan—began to show; ātmanaḥ—of himself; rūpam—bodily features; jaḍa—inert; unmatta—mad; piśāca-vat—just like an urchin; anavekṣamāṇaḥ—without waiting for; niragāt—was situated; aśṛṇvan—without hearing; badhiraḥ—just like a deaf man; yathā—as if.
TRANSLATION
After that, Mahārāja Yudhiṣṭhira dressed himself in torn clothing, gave up eating all solid foods, voluntarily became dumb and let his hair hang loose. All this combined to make him look like an urchin or madman with no occupation. He did not depend on his brothers for anything. And, just like a deaf man, he heard nothing.
PURPORT
Thus being freed from all external affairs, he had nothing to do with imperial life or family prestige, and for all practical purposes he posed himself exactly like an inert mad urchin and did not speak of material affairs. He had no dependence on his brothers, who had all along been helping him. This stage of complete independence from everything is also called the purified stage of fearlessness.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.43
cīra-vāsā nirāhāro baddha-vāṅ mukta-mūrdhajaḥ |
darśayann ātmano rūpaṁ jaḍonmatta-piśācavat ||
Two verses describe his total disregard for the external world. Baddha-vāk means not speaking.
TEXT - SB 1.15.44
udīcīṁ praviveśāśāṁ
gata-pūrvāṁ mahātmabhiḥ
hṛdi brahma paraṁ dhyāyan
nāvarteta yato gataḥ
SYNONYMS
udīcīm—the northern side; praviveśa-āśām—those who wanted to enter there; gata-pūrvām—the path accepted by his forefathers; mahā-ātmabhiḥ—by the broad-minded; hṛdi—within the heart; brahma—the Supreme; param—Godhead; dhyāyan—constantly thinking of; na āvarteta—passed his days; yataḥ—wherever; gataḥ—went.
TRANSLATION
He then started towards the north, treading the path accepted by his forefathers and great men, to devote himself completely to the thought of the Supreme Personality of Godhead. And he lived in that way wherever he went.
PURPORT
It is understood from this verse that Mahārāja Yudhiṣṭhira followed in the footsteps of his forefathers and the great devotees of the Lord. We have discussed many times before that the system of varṇāśrama-dharma, as it was strictly followed by the inhabitants of the world, specifically by those who inhabited the Āryāvarta province of the world, emphasizes the importance of leaving all household connections at a certain stage of life. The training and education was so imparted, and thus a respectable person like Mahārāja Yudhiṣṭhira had to leave all family connection for self-realization and going back to Godhead. No king or respectable gentleman would continue family life till the end, because that was considered suicidal and against the interest of the perfection of human life. In order to be free from all family encumbrances and devote oneself cent percent in the devotional service of Lord Kṛṣṇa, this system is always recommended for everyone because it is the path of authority. The Lord instructs in the Bhagavad-gītā (18.62) that one must become a devotee of the Lord at least at the last stage of one's life. A sincere soul of the Lord like Mahārāja Yudhiṣṭhira must abide by this instruction of the Lord for his own interest.
The specific words brahma param indicate Lord Śrī Kṛṣṇa. This is corroborated in the Bhagavad-gītā (10.13) by Arjuna with reference to great authorities like Asita, Devala, Nārada and Vyāsa. Thus Mahārāja Yudhiṣṭhira, while leaving home for the north, constantly remembered Lord Śrī Kṛṣṇa within himself, following in the footsteps of his forefathers as well as the great devotees of all times.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.44
anavekṣamāṇo[72] niragād aśṛṇvan badhiro yathā |
udīcīṁ praviveśāśāṁ gata-pūrvāṁ mahātmabhiḥ ||
hṛdi brahma paraṁ dhyāyan nāvarteta yato gataḥ
He did not wait for his brothers (anavekṣamāṇaḥ). He decided to carry out the method taught by the Lord in man-manā bhava mad-bhaktaḥ to attain Kṛṣṇa in some solitary place, without disturbance, since he had now given up all responsibilities. This verse describes his action to achieve that. Param brahman means Kṛṣṇa.
TEXT - SB 1.15.45
sarve tam anunirjagmur
bhrātaraḥ kṛta-niścayāḥ
kalinādharma-mitreṇa
dṛṣṭvā spṛṣṭāḥ prajā bhuvi
SYNONYMS
sarve—all his younger brothers; tam—him; anunirjagmuḥ—left home by following the elder; bhrātaraḥ—brothers; kṛta-niścayāḥ—decidedly; kalinā—by the age of Kali; adharma—principle of irreligion; mitreṇa—by the friend; dṛṣṭvā—observing; spṛṣṭāḥ—having overtaken; prajāḥ—all citizens; bhuvi—on the earth.
TRANSLATION
The younger brothers of Mahārāja Yudhiṣṭhira observed that the age of Kali had already arrived throughout the world and that the citizens of the kingdom were already affected by irreligious practice. Therefore they decided to follow in the footsteps of their elder brother.
PURPORT
The younger brothers of Mahārāja Yudhiṣṭhira were already obedient followers of the great Emperor, and they had sufficiently been trained to know the ultimate goal of life. They therefore decidedly followed their eldest brother in rendering devotional service to Lord Śrī Kṛṣṇa. According to the principles of sanātana-dharma, one must retire from family life after half the duration of life is finished and must engage himself in self-realization. But the question of engaging oneself is not always decided. Sometimes retired men are bewildered about how to engage themselves for the last days of life. Here is a decision by authorities like the Pāṇḍavas. All of them engaged themselves in favorably culturing the devotional service of the Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead. According to Svāmī Śrīdhara, dharma, artha, kāma and mokṣa, or fruitive activities, philosophical speculations and salvation, as conceived by several persons, are not the ultimate goal of life. They are more or less practiced by persons who have no information of the ultimate goal of life. The ultimate goal of life is already indicated by the Lord Himself in the Bhagavad-gītā (18.64), and the Pāṇḍavas were intelligent enough to follow it without hesitation.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.45
sarve tam anunirjagmur bhrātaraḥ kṛta-niścayāḥ |
kalinādharma-mitreṇa dṛṣṭvā spṛṣṭāḥ prajā bhuvi ||
They decided, “Let us also take up his mentality to attain Kṛṣṇa.”
TEXT - SB 1.15.46
te sādhu-kṛta-sarvārthā
jñātvātyantikam ātmanaḥ
manasā dhārayām āsur
vaikuṇṭha-caraṇāmbujam
SYNONYMS
te—all of them; sādhu-kṛta—having performed everything worthy of a saint; sarva-arthāḥ—that which includes everything worthy; jñātvā—knowing it well; ātyantikam—the ultimate; ātmanaḥ—of the living being; manasā—within the mind; dhārayām āsuḥ—sustained; vaikuṇṭha—the Lord of the spiritual sky; caraṇa-ambujam—the lotus feet.
TRANSLATION
They all had performed all the principles of religion and as a result rightly decided that the lotus feet of the Lord Śrī Kṛṣṇa are the supreme goal of all. Therefore they meditated upon His feet without interruption.
PURPORT
In the Bhagavad-gītā (7.28) the Lord says that only those who have done pious deeds in previous lives and have become freed from the results of all impious acts can concentrate upon the lotus feet of the Supreme Lord Śrī Kṛṣṇa. The Pāṇḍavas, not only in this life but also in their previous lives, had always performed the supreme pious work, and thus they are ever free from all the reactions of impious work. It is quite reasonable, therefore, that they concentrated their minds upon the lotus feet of the Supreme Lord Śrī Kṛṣṇa. According to Śrī Viśvanātha Cakravartī, dharma, artha, kāma and mokṣa principles are accepted by persons who are not free from the results of impious action. Such persons affected with the contaminations of the above four principles cannot at once accept the lotus feet of the Lord in the spiritual sky. The Vaikuṇṭha world is situated far beyond the material sky. The material sky is under the management of Durgā Devī, or the material energy of the Lord, but the Vaikuṇṭha world is managed by the personal energy of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.46
te sādhu-kṛta-sarvārthā jñātvātyantikam ātmanaḥ |
manasā dhārayām āsur vaikuṇṭha-caraṇāmbujam ||
They performed everything such as dharma and artha as it should be done (sādhu-kṛta-sarvārthā), and understanding that these duties were endless for them, they concentrated on the lotus feet of Kṛṣṇa with their minds. Śrīdhara Svāmī takes ātyantikam to modify Kṛṣṇa’s lotus feet. “Having executed artha, dharma, kāma and mokṣa perfectly, understanding the infinite nature of Kṛṣṇa’s lotus feet, they meditated on those feet.”
Jiva's tika ||1.15.46||
te sādhu-kṛta-sarvārthā jnātvātyantikam ātmanaḥ |
manasā dhārayām āsur vaikuṇṭha-caraṇāmbujam ||
TRANSLATION They who had subjugated dharma, artha, kāma and mokṣa properly, understanding that Kṛṣṇa’s lotus feet were the highest goal, meditated on the lotus feet of Kṛṣṇa with their minds.
The Pāṇdavas, having subjugated dharma, artha, kāma and mokṣa correctly (sadhu-kṛṭa-sarvārthāḥ), knowing that the lotus feet of Kṛṣṇa (Vaikuṇṭha) are the highest goal, meditated in their minds on those feet. Jiva's tika ||1.15.47|| tad-dhyānodriktayā bhaktyā viśuddha-dhiṣaṇāḥ pare |
tasmin nārāyaṇa-pade ekānta-matayo gatim || avāpur duravāpām te asadbhir viṣayātmabhiḥ |
vidhūta-kalmaṣā-sthānam virajenātmanaiva hi ||
TRANSLATION Having pure intelligence, with minds solely on the Lord, whose portion is Nārāyaṇa, by profuse bhakti with meditation on Kṛṣṇa, they attained the goal, unattainable by the materialists, the pure abode of the Lord, with their pure bodies.
Nārāyaṇa here means Kṛṣṇa. The goal is again described. They attained the pure abode, where Kṛṣṇa manifests in a suitable way, in this case, in their assembly hall, by their bodies (ātmanā), since those bodies were spiritual (virajena). Hi indicates that this was not impossible.
TEXT - SB 1.15.47-48
tad-dhyānodriktayā bhaktyā
viśuddha-dhiṣaṇāḥ pare
tasmin nārāyaṇa-pade
ekānta-matayo gatim
avāpur duravāpāṁ te
asadbhir viṣayātmabhiḥ
vidhūta-kalmaṣā sthānaṁ
virajenātmanaiva hi
SYNONYMS
tat—that; dhyāna—positive meditation; utriktayā—being freed from; bhaktyā—by a devotional attitude; viśuddha—purified; dhiṣaṇāḥ—by intelligence; pare—unto the Transcendence; tasmin—in that; nārāyaṇa—the Personality of Godhead Śrī Kṛṣṇa; pade—unto the lotus feet; ekānta-matayaḥ—of those who are fixed in the Supreme, who is one; gatim—destination; avāpuḥ—attained; duravāpām—very difficult to obtain; te—by them; asadbhiḥ—by the materialists; viṣaya-ātmabhiḥ—absorbed in material needs; vidhūta—washed off; kalmaṣāḥ—material contaminations; sthānam—abode; virajena—without material passion; ātmanā eva—by the selfsame body; hi—certainly.
TRANSLATION
Thus by pure consciousness due to constant devotional remembrance, they attained the spiritual sky, which is ruled over by the Supreme Nārāyaṇa, Lord Kṛṣṇa. This is attained only by those who meditate upon the one Supreme Lord without deviation. This abode of the Lord Śrī Kṛṣṇa, known as Goloka Vṛndāvana, cannot be attained by persons who are absorbed in the material conception of life. But the Pāṇḍavas, being completely washed of all material contamination, attained that abode in their very same bodies.
PURPORT
According to Śrīla Jīva Gosvāmī, a person freed from the three modes of material qualities, namely goodness, passion and ignorance, and situated in transcendence can reach the highest perfection of life without change of body. Śrīla Sanātana Gosvāmī in his Hari-bhakti-vilāsa says that a person, whatever he may be, can attain the perfection of a twice-born brāhmaṇa by undergoing the spiritual disciplinary actions under the guidance of a bona fide spiritual master, exactly as a chemist can turn gun metal into gold by chemical manipulation. It is therefore the actual guidance that matters in the process of becoming a brāhmaṇa, even without change of body, or in going back to Godhead without change of body. Śrīla Jīva Gosvāmī remarks that the word hi used in this connection positively affirms this truth, and there is no doubt about this factual position. The Bhagavad-gītā (14.26) also affirms this statement of Śrīla Jīva Gosvāmī when the Lord says that anyone who executes devotional service systematically without deviation can attain the perfection of Brahman by surpassing the contamination of the three modes of material nature, and when the Brahman perfection is still more advanced by the selfsame execution of devotional service, there is no doubt at all that one can attain the supreme spiritual planet, Goloka Vṛndāvana, without change of body, as we have already discussed in connection with the Lord's returning to His abode without a change of body.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.47-48
tad-dhyānodriktayā bhaktyā viśuddha-dhiṣaṇāḥ pare |
tasmin nārāyaṇa-pade ekānta-matayo gatim ||
avāpur duravāpāṁ te asadbhir viṣayātmabhiḥ |
vidhūta-kalmaṣāsthānaṁ virajenātmanaiva hi ||
They had intelligence unmixed with jñāna, yoga or other things. Thus they were fixed in intelligence (ekānta-matayaḥ). What was the goal? They attained the dwelling place free of all faults (vidhūta-kalmaṣāsthānam). Or this can refer to Kṛṣṇa’s abode where there was the Sudharmā hall. How did they attain it? They attained it in their same spotless bodies (virajenātmanā) devoid of their devatā expansions such as Yamarāja (for Yudhiṣṭhira). They did not give up their bodies.
TEXT - SB 1.15.49
viduro 'pi parityajya
prabhāse deham ātmanaḥ
kṛṣṇāveśena tac-cittaḥ
pitṛbhiḥ sva-kṣayaṁ yayau
SYNONYMS
viduraḥ—Vidura (the uncle of Mahārāja Yudhiṣṭhira); api—also; parityajya—after quitting the body; prabhāse—in the place of pilgrimage at Prabhāsa; deham ātmanaḥ—his body; kṛṣṇa—the Personality of Godhead; āveśena—being absorbed in that thought; tat—his; cittaḥ—thoughts and actions; pitṛbhiḥ—along with the residents of Pitṛloka; sva-kṣayam—his own abode; yayau—departed.
TRANSLATION
Vidura, while on pilgrimage, left his body at Prabhāsa. Because he was absorbed in thought of Lord Kṛṣṇa, he was received by the denizens of Pitṛloka planet, where he returned to his original post.
PURPORT
The difference between the Pāṇḍavas and Vidura is that the Pāṇḍavas are eternal associates of the Lord, the Personality of Godhead, whereas Vidura is one of the administrative demigods in charge of the Pitṛloka planet and is known as Yamarāja. Men are afraid of Yamarāja because it is he only who awards punishment to the miscreants of the material world, but those who are devotees of the Lord have nothing to fear from him. To the devotees he is a cordial friend, but to the nondevotees he is fear personified. As we have already discussed, it is understood that Yamarāja was cursed by Maṇḍūka Muni to be degraded as a śūdra, and therefore Vidura was an incarnation of Yamarāja. As an eternal servitor of the Lord, he displayed his devotional activities very ardently and lived a life of a pious man, so much so that a materialistic man like Dhṛtarāṣṭra also got salvation by his instruction. So by his pious activities in the devotional service of the Lord he was able to always remember the lotus feet of the Lord, and thus he became washed of all contamination of a śūdra-born life. At the end he was again received by the denizens of Pitṛloka and posted in his original position. The demigods are also associates of the Lord without personal touch, whereas the direct associates of the Lord are in constant personal touch with Him. The Lord and His personal associates incarnate in many universes without cessation. The Lord remembers them all, whereas the associates forget due to their being very minute parts and parcels of the Lord; they are apt to forget such incidents due to being infinitesimal. This is corroborated in the Bhagavad-gītā (4.5).
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.49
viduro ’pi parityajya prabhāse deham ātmanaḥ |
kṛṣṇāveśena tac-cittaḥ pitṛbhiḥ sva-kṣayaṁ yayau ||
Vidura was an incarnation of a devatā, not an eternal associate. Therefore he gave up his body. The Pitṛs had come to lead him to his abode. Svakṣayam means his place of jurisdiction.
Jiva's tika ||1.15.49||
viduro ’pi parityajya prabhāse deham ātmanaḥ |
kṛṣṇāveśena tac-cittaḥ pitṛbhiḥ sva-kṣayam yayau ||
TRANSLATION Vidura also, by absorbing his mind in Kṛṣṇa, gave up his body at Prabhāsa and went to his abode escorted by Pitṛs.
Vidura went to Yamaloka in order to continue his job in a bodily expansion as a pastime. This is not contrary to Bhāgavatam and Mahābhārata.
TEXT - SB 1.15.50
draupadī ca tadājñāya
patīnām anapekṣatām
vāsudeve bhagavati
hy ekānta-matir āpa tam
SYNONYMS
draupadī—Draupadī (the wife of the Pāṇḍavas); ca—and; tadā—at that time; ājñāya—knowing Lord Kṛṣṇa fully well; patīnām—of the husbands; anapekṣatām—who did not care for her; vāsudeve—unto Lord Vāsudeva (Kṛṣṇa); bhagavati—the Personality of Godhead; hi—exactly; eka-anta—absolutely; matiḥ—concentration; āpa—got; tam—Him (the Lord).
TRANSLATION
Draupadī also saw that her husbands, without caring for her, were leaving home. She knew well about Lord Vāsudeva, Kṛṣṇa, the Personality of Godhead. Both she and Subhadrā became absorbed in thoughts of Kṛṣṇa and attained the same results as their husbands.
PURPORT
When flying an airplane, one cannot take care of other planes. Everyone has to take care of his own plane, and if there is any danger, no other plane can help another in that condition. Similarly, at the end of life, when one has to go back home, back to Godhead, everyone has to take care of himself without help rendered by another. The help is, however, offered on the ground before flying in space. Similarly, the spiritual master, the father, the mother, the relatives, the husband and others can all render help during one's lifetime, but while crossing the sea one has to take care of himself and utilize the instructions formerly received. Draupadī had five husbands, and no one asked Draupadī to come; Draupadī had to take care of herself without waiting for her great husbands. And because she was already trained, she at once took to concentration upon the lotus feet of Lord Vāsudeva, Kṛṣṇa, the Personality of Godhead. The wives also got the same result as their husbands, in the same manner; that is to say, without changing their bodies they reached the destination of Godhead. Śrīla Viśvanātha Cakravartī Ṭhākura suggests that both Draupadī and Subhadrā, although her name is not mentioned herein, got the same result. None of them had to quit the body.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.50
draupadī ca tadājñāya patīnām anapekṣatām |
vāsudeve bhagavati hy ekānta-matir āpa tam ||
Subhadrā and others did the same. Since it is not mentioned that she gave up her body, in that body she attained the Lord (since she was an eternal associate).
Jiva's tika ||1.15.50||
draupadī ca tadājnāya patīnām anapekṣatām |
vāsudeve bhagavati hy ekānta-matir āpa tam ||
TRANSLATION Draupadī, understanding that her husbands had become indifferent to her, concentrated her mind on Vāsudeva and attained him.
Draupadī understood that her husbands, indifferent to her, had attained Kṛṣṇa’s association. She meditated on Kṛṣṇa (vāsudeve) and attained him. Hi indicates that it is well known. The Lord of Dvārakā brought them to him, though they were walking on a different path.
nityam sannihitas tatra bhagavān madhusūdanaḥ smṛtyāśeṣāśubha-haram sarva-mangala-mangalam
Lord Madhusūdana, the Supreme Lord, is eternally present in Dvārakā. By remembering that most auspicious of all auspicious places, one destroys all contamination. (SB 1.31.24)
TEXT - SB 1.15.51
yaḥ śraddhayaitad bhagavat-priyāṇāṁ
pāṇḍoḥ sutānām iti samprayāṇam
śṛṇoty alaṁ svastyayanaṁ pavitraṁ
labdhvā harau bhaktim upaiti siddhim
SYNONYMS
yaḥ—anyone who; śraddhayā—with devotion; etat—this; bhagavat-priyāṇām—of those who are very dear to the Personality of Godhead; pāṇḍoḥ—of Pāṇḍu; sutānām—of the sons; iti—thus; samprayāṇam—departure for the ultimate goal; śṛṇoti—hears; alam—only; svastyayanam—good fortune; pavitram—perfectly pure; labdhvā—by obtaining; harau—unto the Supreme Lord; bhaktim—devotional service; upaiti—gains; siddhim—perfection.
TRANSLATION
The subject of the departure of the sons of Pāṇḍu for the ultimate goal of life, back to Godhead, is fully auspicious and is perfectly pure. Therefore anyone who hears this narration with devotional faith certainly gains the devotional service of the Lord, the highest perfection of life.
PURPORT
Śrīmad-Bhāgavatam is a narration about the Personality of Godhead and the devotees of the Lord like the Pāṇḍavas. The narration of the Personality of Godhead and His devotees is absolute in itself, and thus to hear it with a devotional attitude is to associate with the Lord and constant companions of the Lord. By the process of hearing Śrīmad-Bhāgavatam one can attain the highest perfection of life, namely going back home, back to Godhead, without failure.
Srila Visvanatha Cakravarti Thakur Commentary - 1.15.51
yaḥ śraddhayaitad bhagavat-priyāṇāṁ
pāṇḍoḥ sutānām iti samprayāṇam |
śṛṇoty alaṁ svastyayanaṁ pavitraṁ
labdhvā harau bhaktim upaiti siddhim ||
Iti samprayāṇam means the departure as herein described and not otherwise. Siddhim means the state of perfection.
Thus end the Bhaktivedanta purports of the First Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Pāṇḍavas Retire Timely."
16. How Parīkṣit Received the Age of Kali
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13-15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26-30, 31, 32-33, 34, 35, 36
TEXT - SB 1.16.1
sūta uvāca
tataḥ parīkṣid dvija-varya-śikṣayā
mahīṁ mahā-bhāgavataḥ śaśāsa ha
yathā hi sūtyām abhijāta-kovidāḥ
samādiśan vipra mahad-guṇas tathā
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; tataḥ—thereafter; parīkṣit—Mahārāja Parīkṣit; dvija-varya—the great twice-born brāhmaṇas; śikṣayā—by their instructions; mahīm—the earth; mahā-bhāgavataḥ—the great devotee; śaśāsa—ruled; ha—in the past; yathā—as they told it; hi—certainly; sūtyām—at the time of his birth; abhijāta-kovidāḥ—expert astrologers at the time of birth; samādiśan—gave their opinions; vipra—O brāhmaṇas; mahat-guṇaḥ—great qualities; tathā—true to that.
TRANSLATION
Sūta Gosvāmī said: O learned brāhmaṇas, Mahārāja Parīkṣit then began to rule over the world as a great devotee of the Lord under the instructions of the best of the twice-born brāhmaṇas. He ruled by those great qualities which were foretold by expert astrologers at the time of his birth.
PURPORT
At the time of Mahārāja Parīkṣit's birth, the expert astrologer-brāhmaṇas foretold some of his qualities. Mahārāja Parīkṣit developed all those qualities, being a great devotee of the Lord. The real qualification is to become a devotee of the Lord, and gradually all the good qualities worthy of possession develop. Mahārāja Parīkṣit was a mahā-bhāgavata, or a first-class devotee, who was not only well versed in the science of devotion but also able to convert others to become devotees by his transcendental instructions. Mahārāja Parīkṣit was, therefore, a devotee of the first order, and thus he used to consult great sages and learned brāhmaṇas, who could advise him by the śāstras how to execute the state administration. Such great kings were more responsible than modern elected executive heads because they obliged the great authorities by following their instructions left in Vedic literatures. There was no need for impractical fools to enact daily a new legislative bill and to conveniently alter it again and again to serve some purpose. The rules and regulations were already set forth by great sages like Manu, Yājñavalkya, Parāśara and other liberated sages, and the enactments were all suitable for all ages in all places. Therefore the rules and regulations were standard and without flaw or defect. Kings like Mahārāja Parīkṣit had their council of advisers, and all the members of that council were either great sages or brāhmaṇas of the first order. They did not accept any salary, nor had they any necessity for such salaries. The state would get the best advice without expenditure. They were themselves sama-darśī, equal to everyone, both man and animal. They would not advise the king to give protection to man and instruct him to kill the poor animals. Such council members were not fools or representatives to compose a fool's paradise. They were all self-realized souls, and they knew perfectly well how all living beings in the state would be happy, both in this life and in the next. They were not concerned with the hedonistic philosophy of eat, drink, be merry and enjoy. They were philosophers in the real sense, and they knew well what is the mission of human life. Under all these obligations, the advisory council of the king would give correct directions, and the king or executive head, being himself a qualified devotee of the Lord, would scrutinizingly follow them for the welfare of the state. The state in the days of Mahārāja Yudhiṣṭhira or Mahārāja Parīkṣit was a welfare state in the real sense of the term because no one was unhappy in that state, be he man or animal. Mahārāja Parīkṣit was an ideal king for a welfare state of the world.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.1
sūta uvāca—
tataḥ parīkṣid dvija-varya-śikṣayā
mahīṁ mahā-bhāgavataḥ śaśāsa ha |
yathā hi sūtyām abhijāta-kovidāḥ
samādiśan vipra mahad-guṇas tathā ||
In the sixteenth chapter the victory tour of Parīkṣit, the question by dharma to the earth, and earth’s lamentation about separation from Kṛṣṇa are described.
O brāhmaṇa (vipra)! He who possessed qualities of a great person (tathā mahad-guṇas) ruled.
TEXT - SB 1.16.2
sa uttarasya tanayām
upayema irāvatīm
janamejayādīṁś caturas
tasyām utpādayat sutān
SYNONYMS
saḥ—he; uttarasya—of King Uttara; tanayām—daughter; upayeme—married; irāvatīm—Irāvatī; janamejaya-ādīn—headed by Mahārāja Janamejaya; caturaḥ—four; tasyām—in her; utpādayat—begot; sutān—sons.
TRANSLATION
King Parīkṣit married the daughter of King Uttara and begot four sons, headed by Mahārāja Janamejaya.
PURPORT
Mahārāja Uttara was the son of Virāṭa and maternal uncle of Mahārāja Parīkṣit. Irāvatī, being the daughter of Mahārāja Uttara, was the cousin-sister of Mahārāja Parīkṣit, but cousin-brothers and -sisters were allowed to get married if they did not belong to the same gotra, or family. In the Vedic system of marriage, the importance of the gotra, or family, was stressed. Arjuna also married Subhadrā, although she was his maternal cousin-sister.
Janamejaya:One of the rājarṣi kings and the famous son of Mahārāja Parīkṣit. His mother's name was Irāvatī, or according to some, Mādravatī. Mahārāja Janamejaya begot two sons of the names Jñātānīka and Śaṅkukarṇa. He celebrated several sacrifices in the Kurukṣetra pilgrimage site, and he had three younger brothers named Śrutasena, Ugrasena and Bhīmasena II. He invaded Takṣaśilā (Ajanta), and he decided to avenge the unlawful curse upon his great father, Mahārāja Parīkṣit. He performed a great sacrifice called Sarpa-yajña, to kill the race of serpents, including the takṣaka, which had bitten his father to death. On request from many influential demigods and sages, he had to change his decision to kill the race of snakes, but despite stopping the sacrifice, he satisfied everyone concerned in the sacrifice by rewarding them properly. In the ceremony, Mahāmuni Vyāsadeva also was present, and he personally narrated the history of the Battle of Kurukṣetra before the King. Later on by the order of Vyāsadeva, his disciple Vaiśampāyana narrated before the King the subject matter of Mahābhārata. He was much affected by his great father's untimely death and was very anxious to see him again, and he expressed his desire before the great sage Vyāsadeva. Vyāsadeva also fulfilled his desire. His father was present before him, and he worshiped both his father and Vyāsadeva with great respect and pomp. Being fully satisfied, he most munificently gave charities to the brāhmaṇas present at the sacrifice.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.2
sa uttarasya tanayām upayema irāvatīm |
janamejayādīṁś caturas tasyām utpādayat sutān ||
The third pada has nine syllables instead of eight. This is special version of anuṣṭubh meter with nine syllables in one line, as in a sentence like pradhāne karmaṇy abhidheye ’nyādīn āhur dvi-karmaṇām
Jiva's tika ||1.16.2||
sa uttarasya tanayām upayema irāvatīm |
janamejayādīmś caturas tasyām utpādayat sutān ||
TRANSLATION He married Iṛāvatī, the daughter of King Uttara, and bore four sons starting with Janamejaya.
He married before becoming king, since a king should not be a brahmacārī.
TEXT - SB 1.16.3
ājahārāśva-medhāṁs trīn
gaṅgāyāṁ bhūri-dakṣiṇān
śāradvataṁ guruṁ kṛtvā
devā yatrākṣi-gocarāḥ
SYNONYMS
ājahāra—performed; aśva-medhān—horse sacrifices; trīn—three; gaṅgāyām—the bank of the Ganges; bhūri—sufficiently; dakṣiṇān—rewards; śāradvatam—unto Kṛpācārya; gurum—spiritual master; kṛtvā—having selected; devāḥ—the demigods; yatra—wherein; akṣi—eyes; gocarāḥ—within the purview.
TRANSLATION
Mahārāja Parīkṣit, after having selected Kṛpācārya for guidance as his spiritual master, performed three horse sacrifices on the banks of the Ganges. These were executed with sufficient rewards for the attendants. And at these sacrifices, even the common man could see demigods.
PURPORT
It appears from this verse that interplanetary travel by the denizens of higher planets is easy. In many statements in Bhāgavatam, we have observed that the demigods from heaven used to visit this earth to attend sacrifices performed by influential kings and emperors. Herein also we find that during the time of the horse sacrifice ceremony of Mahārāja Parīkṣit, the demigods from other planets were visible even to the common man, due to the sacrificial ceremony. The demigods are not generally visible to common men, as the Lord is not visible. But as the Lord, by His causeless mercy, descends to be visible to the common man, similarly the demigods also become visible to the common man by their own grace. Although celestial beings are not visible to the naked eyes of the inhabitants of this earth, it was due to the influence of Mahārāja Parīkṣit that the demigods also agreed to be visible. The kings used to spend lavishly during such sacrifices, as a cloud distributes rains. A cloud is nothing but another form of water, or, in other words, the waters of the earth transform into clouds. Similarly, the charity made by the kings in such sacrifices are but another form of the taxes collected from the citizens. But, as the rains fall down very lavishly and appear to be more than necessary, the charity made by such kings also seems to be more than what the citizen needs. Satisfied citizens will never organize agitation against the king, and thus there was no need in changing the monarchial state.
Even for a king like Mahārāja Parīkṣit there was need of a spiritual master for guidance. Without such guidance one cannot make progress in spiritual life. The spiritual master must be bona fide, and one who wants to have self-realization must approach and take shelter of a bona fide spiritual master to achieve real success.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.3
ājahārāśva-medhāṁs trīn gaṅgāyāṁ bhūri-dakṣiṇān |
śāradvataṁ guruṁ kṛtvā devā yatrākṣi-gocarāḥ ||
Śāradvata is Kṛpa.
TEXT - SB 1.16.4
nijagrāhaujasā vīraḥ
kaliṁ digvijaye kvacit
nṛpa-liṅga-dharaṁ śūdraṁ
ghnantaṁ go-mithunaṁ padā
SYNONYMS
nijagrāha—sufficiently punished; ojasā—by prowess; vīraḥ—valiant hero; kalim—unto Kali, the master of the age; digvijaye—on his way to conquer the world; kvacit—once upon a time; nṛpa-liṅga-dharam—one who passes in the dress of a king; śūdram—the lower class; ghnantam—hurting; go-mithunam—a cow and bull; padā—on the leg.
TRANSLATION
Once, when Mahārāja Parīkṣit was on his way to conquer the world, he saw the master of Kali-yuga, who was lower than a śūdra, disguised as a king and hurting the legs of a cow and bull. The King at once caught hold of him to deal sufficient punishment.
PURPORT
The purpose of a king's going out to conquer the world is not for self-aggrandizement. Mahārāja Parīkṣit went out to conquer the world after his ascendance to the throne, but this was not for the purpose of aggression on other states. He was the Emperor of the world, and all small states were already under his regime. His purpose in going out was to see how things were going on in terms of the godly state. The king, being the representative of the Lord, has to execute the will of the Lord duly. There is no question of self-aggrandizement. Thus as soon as Mahārāja Parīkṣit saw that a lower-class man in the dress of a king was hurting the legs of a cow and a bull, at once he arrested and punished him. The king cannot tolerate insults to the most important animal, the cow, nor can he tolerate disrespect for the most important man, the brāhmaṇa. Human civilization means to advance the cause of brahminical culture, and to maintain it, cow protection is essential. There is a miracle in milk, for it contains all the necessary vitamins to sustain human physiological conditions for higher achievements. Brahminical culture can advance only when man is educated to develop the quality of goodness, and for this there is a prime necessity of food prepared with milk, fruits and grains. Mahārāja Parīkṣit was astonished to see that a black śūdra, dressed like a ruler, was mistreating a cow, the most important animal in human society.
The age of Kali means mismanagement and quarrel. And the root cause of all mismanagement and quarrel is that worthless men with the modes of lower-class men, who have no higher ambition in life, come to the helm of the state management. Such men at the post of a king are sure to first hurt the cow and the brahminical culture, thereby pushing all society towards hell. Mahārāja Parīkṣit, trained as he was, got the scent of this root cause of all quarrel in the world. Thus he wanted to stop it in the very beginning.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.4
nijagrāhaujasā vīraḥ kaliṁ dig-vijaye kvacit |
nṛpa-liṅga-dharaṁ śūdraṁ ghnantaṁ go-mithunaṁ padā ||
TEXT - SB 1.16.5
śaunaka uvāca
kasya hetor nijagrāha
kaliṁ digvijaye nṛpaḥ
nṛdeva-cihna-dhṛk śūdra-
ko 'sau gāṁ yaḥ padāhanat
tat kathyatāṁ mahā-bhāga
yadi kṛṣṇa-kathāśrayam
SYNONYMS
śaunakaḥ uvāca—Śaunaka Ṛṣi said; kasya—for what; hetoḥ—reason; nijagrāha—sufficiently punished; kalim—the master of the age of Kali; digvijaye—during the time of his world tour; nṛpaḥ—the King; nṛ-deva—royal person; cihna-dhṛk—decorated like; śūdrakaḥ—lowest of the śūdras; asau—he; gām—cow; yaḥ—one who; padā ahanat—struck on the leg; tat—all that; kathyatām—please describe; mahā-bhāga—O greatly fortunate one; yadi—if, however; kṛṣṇa—about Kṛṣṇa; kathā-āśrayam—related with His topics.
TRANSLATION
Śaunaka Ṛṣi inquired: Why did Mahārāja Parīkṣit simply punish him, since he was the lowest of the śūdras, having dressed as a king and having struck a cow on the leg? Please describe all these incidents if they relate to the topics of Lord Kṛṣṇa.
PURPORT
Śaunaka and the ṛṣis were astonished to hear that the pious Mahārāja Parīkṣit simply punished the culprit and did not kill him. This suggests that a pious king like Mahārāja Parīkṣit should have at once killed an offender who wanted to cheat the public by dressing like a king and at the same time daring to insult the purest of the animals, a cow. The ṛṣis in those days, however, could not even imagine that in the advanced days of the age of Kali the lowest of the śūdras will be elected as administrators and will open organized slaughterhouses for killing cows. Anyway, although hearing about a śūdraka who was a cheat and insulter of a cow was not very interesting to the great ṛṣis, they nevertheless wanted to hear about it to see if the event had any connection with Lord Kṛṣṇa. They were simply interested in the topics of Lord Kṛṣṇa, for anything that is dovetailed with the narration of Kṛṣṇa is worth hearing. There are many topics in the Bhāgavatam about sociology, politics, economics, cultural affairs, etc., but all of them are in relation with Kṛṣṇa, and therefore all of them are worth hearing. Kṛṣṇa is the purifying ingredient in all matters, regardless of what they are. In the mundane world, everything is impure due to its being a product of the three mundane qualities. The purifying agent, however, is Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.5
śaunaka uvāca—
kasya hetor nijagrāha kaliṁ digvijaye nṛpaḥ |
nṛdeva-cihna-dhṛk śūdrako ’sau[73] gāṁ yaḥ padāhanat |
Why did he punish him but not kill him (nijagrāha)? That low śūdra deserved to be killed.
TEXT - SB 1.16.6
athavāsya padāmbhoja-
makaranda-lihāṁ satām
kim anyair asad-ālāpair
āyuṣo yad asad-vyayaḥ
SYNONYMS
athavā—otherwise; asya—of His (Lord Kṛṣṇa's); pada-ambhoja—lotus feet; makaranda-lihām—of those who lick the honey from such a lotus flower; satām—of those who are to exist eternally; kim anyaiḥ—what is the use of anything else; asat—illusory; ālāpaiḥ—topics; āyuṣaḥ—of the duration of life; yat—that which is; asat-vyayaḥ—unnecessary waste of life.
TRANSLATION
The devotees of the Lord are accustomed to licking up the honey available from the lotus feet of the Lord. What is the use of topics which simply waste one's valuable life?
PURPORT
Lord Kṛṣṇa and His devotees are both on the transcendental plane; therefore the topics of Lord Kṛṣṇa and of His pure devotees are equally good. The Battle of Kurukṣetra is full of politics and diplomacy, but because the topics are related with Lord Kṛṣṇa, the Bhagavad-gītā is therefore adored all over the world. There is no need to eradicate politics, economics, sociology, etc., which are mundane to the mundaners. To a pure devotee, who is actually related with the Lord, such mundane things are transcendental if dovetailed with the Lord or with His pure devotees. We have heard and talked about the activities of the Pāṇḍavas, and we now are dealing with the topics of Mahārāja Parīkṣit, but because all these topics are related to the Lord Śrī Kṛṣṇa, they are all transcendental, and pure devotees have great interest in hearing them. We have already discussed this matter in connection with the prayers of Bhīṣmadeva.
Our duration of life is not very long, and there is no certainty of when we shall be ordered to leave everything for the next stage. Thus it is our duty to see that not a moment of our life is wasted in topics which are not related with Lord Kṛṣṇa. Any topic, however pleasant, is not worth hearing if it is devoid of its relation to Kṛṣṇa.
The spiritual planet, Goloka Vṛndāvana, the eternal abode of Lord Kṛṣṇa, is shaped like the whorl of a lotus flower. Even when the Lord descends to any one of the mundane planets, He does so by manifesting His own abode as it is. Thus His feet remain always on the same big whorl of the lotus flower. His feet are also as beautiful as the lotus flower. Therefore it is said that Lord Kṛṣṇa has lotus feet.
A living being is eternal by constitution. He is, so to speak, in the whirlpool of birth and death due to his contact with material energy. Freed from such material energy, a living entity is liberated and is eligible to return home, back to Godhead. Those who want to live forever without changing their material bodies should not waste valuable time with topics other than those relating to Lord Kṛṣṇa and His devotees.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.6
tat kathyatāṁ mahā-bhāga yadi kṛṣṇa-kathāśrayam ||
athavāsya padāmbhoja- makaranda-lihāṁ satām |
If the punishment of Kali is related to the devotees, please tell us.
Jiva's tika ||1.16.6||
tat kathyatām mahā-bhāga yadi kṛṣṇa-kathāśrayam || athavāsya padāmbhoja- makaranda-lihām satām |
TRANSLATION O great soul! Please tell us if it concerns Kṛṣṇa, or concerns his devotees who lick the honey from his lotus feet.
Please tell other stories if they concern Kṛṣṇa.
TEXT - SB 1.16.7
kṣudrāyuṣāṁ nṛṇām aṅga
martyānām ṛtam icchatām
ihopahūto bhagavān
mṛtyuḥ śāmitra-karmaṇi
SYNONYMS
kṣudra—very small; āyuṣām—of the duration of life; nṛṇām—of the human beings; aṅga—O Sūta Gosvāmī; martyānām—of those who are sure to meet death; ṛtam—eternal life; icchatām—of those who desire it; iha—herein; upahūtaḥ—called for being present; bhagavān—representing the Lord; mṛtyuḥ—the controller of death, Yamarāja; śāmitra—suppressing; karmaṇi—performances.
TRANSLATION
O Sūta Gosvāmī, there are those amongst men who desire freedom from death and get eternal life. They escape the slaughtering process by calling the controller of death, Yamarāja.
PURPORT
The living entity, as he develops from lower animal life to a higher human being and gradually to higher intelligence, becomes anxious to get free from the clutches of death. Modern scientists try to avoid death by physiochemical advancement of knowledge, but alas, the controller of death, Yamarāja, is so cruel that he does not spare even the very life of the scientist himself. The scientist, who puts forward the theory of stopping death by advancement of scientific knowledge, becomes himself a victim of death when he is called by Yamarāja. What to speak of stopping death, no one can enhance the short period of life even by a fraction of a moment. The only hope of suspending the cruel slaughtering process of Yamarāja is to call him to hear and chant the holy name of the Lord. Yamarāja is a great devotee of the Lord, and he likes to be invited to kīrtanas and sacrifices by the pure devotees, who are constantly engaged in the devotional service of the Lord. Thus the great sages, headed by Śaunaka and others, invited Yamarāja to attend the sacrifice performed at Naimiṣāraṇya. This was good for those who did not want to die.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.7
kim anyair asad-ālāpair āyuṣo yad asad-vyayaḥ ||
kṣudrāyuṣāṁ nṛṇām aṅga martyānām ṛtam icchatām |
Ṛtam means the true object, Kṛṣṇa.
Jiva's tika ||1.16.7||
kim anyair asad-ālāpair āyuṣo yad asad-vyayaḥ || kṣudrāyuṣām nṛṇām anga martyānām ṛtam icchatām |
TRANSLATION O Sūta! For those men who desire Kṛṣṇa, what is use of material talks which are a waste of life for short-lived humanity?
TEXT - SB 1.16.8
na kaścin mriyate tāvad
yāvad āsta ihāntakaḥ
etad-arthaṁ hi bhagavān
āhūtaḥ paramarṣibhiḥ
aho nṛ-loke pīyeta
hari-līlāmṛtaṁ vacaḥ
SYNONYMS
na—not; kaścit—anyone; mriyate—will die; tāvat—so long; yāvat—as long as; āste—is present; iha—herein; antakaḥ—one who causes the end of life; etat—this; artham—reason; hi—certainly; bhagavān—the representative of the Lord; āhūtaḥ—invited; parama-ṛṣibhiḥ—by the great sages; aho—alas; nṛ-loke—in human society; pīyeta—let them drink; hari-līlā—transcendental pastimes of the Lord; amṛtam—nectar for eternal life; vacaḥ—narrations.
TRANSLATION
As long as Yamarāja, who causes everyone's death, is present here, no one shall meet with death. The great sages have invited the controller of death, Yamarāja, who is the representative of the Lord. Living beings who are under his grip should take advantage by hearing the deathless nectar in the form of this narration of the transcendental pastimes of the Lord.
PURPORT
Every human being dislikes meeting death, but he does not know how to get rid of death. The surest remedy for avoiding death is to accustom oneself to hearing the nectarean pastimes of the Lord as they are systematically narrated in the text of Śrīmad-Bhāgavatam. It is advised herein, therefore, that any human being who desires freedom from death should take to this course of life as recommended by the ṛṣis headed by Śaunaka.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.8
ihopahūto bhagavān mṛtyuḥ śāmitra-karmaṇi
na[74] kaścin mriyate tāvad yāvad āsta ihāntakaḥ |
How can we hear auspicious talks about Kṛṣṇa if we are perishable? In this place (iha) there is animal sacrifice with death as the executioner. Death has been called for that. Then what happens? No one dies.
Jiva's tika ||1.16.8||
ihopahūto bhagavān mṛtyuḥ śāmitra-karmaṇi na kaścin mriyate tāvad yāvad āsta ihāntakaḥ |
etad-artham hi bhagavān āhūtaḥ paramarṣibhiḥ |
aho nṛ-loke pīyeta hari-līlāmṛtam vacaḥ ||
TRANSLATION The Lord as death has been called here to this sacrifice of animals. As long as he is here, no one will die. The sages have called death here so that no one dies. Therefore, men should drink the words containing sweet pastimes of the Lord
What is the use of other things for short-lived people who desire the highest truth, Bhagavān (ṛtam)? For such people, hearing about the Lord will not be supplied. The answer is given here. As long as one is situated here, hearing about the Lord, that person will not die. The cause of preventing death for the hearers is calling death so that they drink the sweet topics of the Lord without obstacles.
TEXT - SB 1.16.9
mandasya manda-prajñasya
vayo mandāyuṣaś ca vai
nidrayā hriyate naktaṁ
divā ca vyartha-karmabhiḥ
SYNONYMS
mandasya—of the lazy; manda—paltry; prajñasya—of intelligence; vayaḥ—age; manda—short; āyuṣaḥ—of duration of life; ca—and; vai—exactly; nidrayā—by sleeping; hriyate—passes away; naktam—night; divā—daytime; ca—also; vyartha—for nothing; karmabhiḥ—by activities.
TRANSLATION
Lazy human beings with paltry intelligence and a short duration of life pass the night sleeping and the day performing activities that are for naught.
PURPORT
The less intelligent do not know the real value of the human form of life. The human form is a special gift of material nature in the course of her enforcing stringent laws of miseries upon the living being. It is a chance to achieve the highest boon of life, namely to get out of the entanglement of repeated birth and death. The intelligent take care of this important gift by strenuously endeavoring to get out of the entanglement. But the less intelligent are lazy and unable to evaluate the gift of the human body to achieve liberation from the material bondage; they become more interested in so-called economic development and work very hard throughout life simply for the sense enjoyment of the temporary body. Sense enjoyment is also allowed to the lower animals by the law of nature, and thus a human being is also destined to a certain amount of sense enjoyment according to his past or present life. But one should definitely try to understand that sense enjoyment is not the ultimate goal of human life. Herein it is said that during the daytime one works "for nothing" because the aim is nothing but sense enjoyment. We can particularly observe how the human being is engaged for nothing in the great cities and industrial towns. There are so many things manufactured by human energy, but they are all meant for sense enjoyment, and not for getting out of material bondage. And after working hard during the daytime, a tired man either sleeps or engages in sex habits at night. That is the program of materialistic civilized life for the less intelligent. Therefore they are designated herein as lazy, unfortunate and short-lived.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.9
etad-arthaṁ hi bhagavān āhūtaḥ paramarṣibhiḥ |
aho nṛ-loke pīyeta hari-līlāmṛtaṁ vacaḥ[75] ||
Then what should men do? They should drink the nectar of the Lord’s pastimes.
TEXT - SB 1.16.10
sūta uvāca
yadā parīkṣit kuru-jāṅgale 'vasat
kaliṁ praviṣṭaṁ nija-cakravartite
niśamya vārtām anatipriyāṁ tataḥ
śarāsanaṁ saṁyuga-śauṇḍir ādade
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; yadā—when; parīkṣit—Mahārāja Parīkṣit; kuru-jāṅgale—in the capital of Kuru's empire; avasat—was residing; kalim—the symptoms of the age of Kali; praviṣṭam—entered; nija-cakravartite—within his jurisdiction; niśamya—thus hearing; vārtām—news; anati-priyām—not very palatable; tataḥ—thereafter; śarāsanam—arrows and bow; saṁyuga—having gotten a chance for; śauṇḍiḥ—martial activities; ādade—took up.
TRANSLATION
Sūta Gosvāmī said: While Mahārāja Parīkṣit was residing in the capital of the Kuru empire, the symptoms of the age of Kali began to infiltrate within the jurisdiction of his state. When he learned about this, he did not think the matter very palatable. This did, however, give him a chance to fight. He took up his bow and arrows and prepared himself for military activities.
PURPORT
The state administration of Mahārāja Parīkṣit was so perfect that he was sitting in his capital peacefully. But he got the news that the symptoms of the age of Kali had already infiltrated into the jurisdiction of his state, and he did not like this news. What are the symptoms of the age of Kali? They are (1) illicit connection with women, (2) indulgence in meat-eating, (3) intoxication and (4) taking pleasure in gambling. The age of Kali literally means the age of quarrel, and the abovementioned four symptoms in human society are the root causes for all kinds of quarrel. Mahārāja Parīkṣit heard that some of the people of the state had already taken to those symptoms, and he wanted to take immediate steps against such causes of unrest. This means that at least up to the regime of Mahārāja Parīkṣit, such symptoms of public life were practically unknown, and as soon as they were slightly detected, he wanted to root them out. The news was not palatable for him, but in a way it was, because Mahārāja Parīkṣit got a chance to fight. There was no need to fight with small states because everyone was peacefully under his subordination, but the Kali-yuga miscreants gave his fighting spirit a chance for exhibition. A perfect kṣatriya king is always jubilant as soon as he gets a chance to fight, just as a sportsman is eager when there is a chance for a sporting match. It is no argument that in the age of Kali such symptoms are predestined. If so, then why was there preparation for fighting out such symptoms? Such arguments are offered by lazy and unfortunate men. In the rainy season, rain is predestined, and yet people take precautions to protect themselves. Similarly, in the age of Kali the symptoms as above mentioned are sure to infiltrate into social life, but it is the duty of the state to save the citizens from the association of the agents of the age of Kali. Mahārāja Parīkṣit wanted to punish the miscreants indulging in the symptoms of Kali, and thus save the innocent citizens who were pure in habit by culture of religion. It is the duty of the king to give such protection, and Mahārāja Parīkṣit was perfectly right when he prepared himself to fight.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.10
mandasya manda-prajñasya vayo mandāyuṣaś ca vai |
nidrayā hriyate naktaṁ divā ca vyartha-karmabhiḥ ||
Anything other than hearing about the Lord is useless.
Jiva's tika ||1.16.10||
sūta uvāca— yadā parīkṣit kuru-jāngale 'vasat kalim praviṣṭam nija-cakravartite |
niśamya vārtām anatipriyām tataḥ śarāsanam samyuga-śauṇdir ādade ||
TRANSLATION Sūta said: When Parīkṣit, expert in battle, was staying in Kuru-jāngala inspecting his kingdom, hearing the most unpleasant news that Kali had entered, he took up his bow.
The news was most unpleasant (anatipriyam). He took up his bow to punish the miscreants. By that Kali would be defeated.
TEXT - SB 1.16.11
svalaṅkṛtaṁ śyāma-turaṅga-yojitaṁ
rathaṁ mṛgendra-dhvajam āśritaḥ purāt
vṛto rathāśva-dvipa-patti-yuktayā
sva-senayā digvijayāya nirgataḥ
SYNONYMS
su-alaṅkṛtam—very well decorated; śyāma—black; turaṅga—horses; yojitam—tackled; ratham—chariot; mṛga-indra—lion; dhvajam—flagged; āśritaḥ—under the protection; purāt—from the capital; vṛtaḥ—surrounded by; ratha—charioteers; aśva—cavalry; dvipapatti—elephants; yuktayā—thus being equipped; sva-senayā—along with infantry; digvijayāya—for the purpose of conquering; nirgataḥ—went out.
TRANSLATION
Mahārāja Parīkṣit sat on a chariot drawn by black horses. His flag was marked with the sign of a lion. Being so decorated and surrounded by charioteers, cavalry, elephants and infantry soldiers, he left the capital to conquer in all directions.
PURPORT
Mahārāja Parīkṣit is distinguished from his grandfather Arjuna, for black horses pulled his chariot instead of white horses. He marked his flag with the mark of a lion, and his grandfather marked his with the mark of Hanumānjī. A royal procession like that of Mahārāja Parīkṣit surrounded by well-decorated chariots, cavalry, elephants, infantry and band not only is pleasing to the eyes, but also is a sign of a civilization that is aesthetic even on the fighting front.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.11
sūta uvāca—
yadā parīkṣit kuru-jāṅgale 'vasat
kaliṁ praviṣṭaṁ nija-cakravartite |
niśamya vārtām anatipriyāṁ tataḥ
śarāsanaṁ saṁyuga-śauṇḍir ādade ||
When Parīkṣit was inspecting his kingdom protected by his troops, hearing the rather unpleasant news that Kali had entered, he took up his bow. It was somewhat pleasant also, since he had the opportunity to punish him. This is expression is used to make it the subject of discussion later. This sentence is connected with the next verse. Śauṇḍi means skilful. An alternative version is saṁyuga-śauriḥ with the same meaning.
Jiva's tika ||1.16.11||
svalankṛtam śyāma-turanga-yojitam ratham mṛgendra-dhvajam āśritaḥ purāt |
vṛto rathāśva-dvipapatti-yuktayā sva-senayā dig-vijayāya nirgataḥ ||
TRANSLATION He had gone out from his city to gather tribute with his troops along with chariots, horses, and elephants on a chariot with lion flag, pulled by black horses and well decorated.
He went out to subjugate the various wicked kings in all direction (dig-vijayāya).
TEXT - SB 1.16.12
bhadrāśvaṁ ketumālaṁ ca
bhārataṁ cottarān kurūn
kimpuruṣādīni varṣāṇi
vijitya jagṛhe balim
SYNONYMS
bhadrāśvam—Bhadrāśva; ketumālam—Ketumāla; ca—also; bhāratam—Bhārata; ca—and; uttarān—the northern countries; kurūn—the kingdom of the Kuru dynasty; kimpuruṣa-ādīni—a country beyond the northern side of the Himalayas; varṣāṇi—parts of the earth planet; vijitya—conquering; jagṛhe—exacted; balim—strength.
TRANSLATION
Mahārāja Parīkṣit then conquered all parts of the earthly planet—Bhadrāśva, Ketumāla, Bhārata, the northern Kuru, Kimpuruṣa, etc.—and exacted tributes from their respective rulers.
PURPORT
Bhadrāśva: It is a tract of land near Meru Parvata, and it extends from Gandha-mādana Parvata to the saltwater ocean. There is a description of this varṣa in the Mahābhārata (Bhīṣma-parva 7.14-18). The description was narrated by Sañjaya to Dhṛtarāṣṭra.
Mahārāja Yudhiṣṭhira also conquered this varṣa, and thus the province was included within the jurisdiction of his empire. Mahārāja Parīkṣit was formerly declared to be the emperor of all lands ruled by his grandfather, but still he had to establish his supremacy while he was out of his capital to exact tribute from such states.
Ketumāla:This earth planet is divided into seven dvīpas by seven oceans, and the central dvīpa, called Jambūdvīpa, is divided into nine varṣas, or parts, by eight huge mountains. Bhārata-varṣa is one of the above-mentioned nine varṣas, and Ketumāla is also described as one of the above varṣas. It is said that in Ketumāla varṣa, women are the most beautiful. This varṣa was conquered by Arjuna also. A description of this part of the world is available in the Mahābhārata (Sabhā 28.6).
It is said that this part of the world is situated on the western side of the Meru Parvata, and inhabitants of this province used to live up to ten thousand years (Bhīṣma-parva 6.31). Human beings living in this part of the globe are of golden color, and the women resemble the angels of heaven. The inhabitants are free from all kinds of diseases and grief.
Bhārata-varṣa: This part of the world is also one of the nine varṣas of the Jambūdvīpa. A description of Bhārata-varṣa is given in the Mahābhārata (Bhīṣma-parva, Chapters 9 and 10).
In the center of Jambūdvīpa is Ilāvṛta-varṣa, and south of Ilāvṛta-varṣa is Hari-varṣa. The description of these varṣas is given in the Mahābhārata (Sabhā-parva 28.7-8) as follows:
nagarāṁś ca vanāṁś caiva
nadīś ca vimalodakāḥ
puruṣān deva-kalpāṁś ca
nārīś ca priya-darśanāḥ
adṛṣṭa-pūrvān subhagān
sa dadarśa dhanañjayaḥ
sadanāni ca śubhrāṇi
nārīś cāpsarasāṁ nibhāḥ
It is mentioned here that the women in both these varṣas are beautiful, and some of them are equal to the Apsarās, or heavenly women.
Uttarakuru:According to Vedic geography the northernmost portion of Jambūdvīpa is called Uttarakuru-varṣa. It is surrounded by the saltwater ocean from three sides and divided by Śṛṅgavān Mountain from the Hiraṇmaya-varṣa.
Kimpuruṣa-varṣa: It is stated to be situated north of the great Himalaya Mountain, which is eighty thousand miles in length and height and which covers sixteen thousand miles in width. These parts of the world were also conquered by Arjuna (Sabhā 28.1-2). The Kimpuruṣas are descendants of a daughter of Dakṣa. When Mahārāja Yudhiṣṭhira performed a horse sacrifice yajña, the inhabitants of these countries were also present to take part in the festival, and they paid tributes to the Emperor. This part of the world is called Kimpuruṣa-varṣa, or sometimes the Himalayan provinces (Himavatī). It is said that Śukadeva Gosvāmī was born in these Himalayan provinces and that he came to Bhārata-varṣa after crossing the Himalayan countries.
In other words, Mahārāja Parīkṣit conquered all the world. He conquered all the continents adjoining all the seas and oceans in all directions, namely the eastern, western, northern and southern parts of the world.
Jiva's tika ||1.16.12||
bhadrāśvam ketumālam ca bhāratam cottarān kurūn |
kimpuruṣādīni varṣāṇi vijitya jagṛhe balim ||
TRANSLATION Conquering Bhadrāśva, Ketumāla, Bhārata, the northern Kuru provinces, and other countries such as Kimpuruṣa, he received taxes.
By that strength, hiding his personal powers, he went to conquer the other varṣas like Bhadrāśva, though Kali was limited to Bhārata-varṣa. The order of the list of places, is not the order in which he conquered them.
TEXT - SB 1.16.13-15
tatra tatropaśṛṇvānaḥ
sva-pūrveṣāṁ mahātmanām
pragīyamāṇaṁ ca yaśaḥ
kṛṣṇa-māhātmya-sūcakam
ātmānaṁ ca paritrātam
aśvatthāmno 'stra-tejasaḥ
snehaṁ ca vṛṣṇi-pārthānāṁ
teṣāṁ bhaktiṁ ca keśave
tebhyaḥ parama-santuṣṭaḥ
prīty-ujjṛmbhita-locanaḥ
mahā-dhanāni vāsāṁsi
dadau hārān mahā-manāḥ
SYNONYMS
tatra tatra—everywhere the King visited; upaśṛṇvānaḥ—continuously he heard; sva-pūrveṣām—about his own forefathers; mahā-ātmanām—who were all great devotees of the Lord; pragīyamāṇam—unto those who were thus addressing; ca—also; yaśaḥ—glories; kṛṣṇa—Lord Kṛṣṇa; māhātmya—glorious acts; sūcakam—indicating; ātmānam—his personal self; ca—also; paritrātam—delivered; aśvatthāmnaḥ—of Aśvatthāmā; astra—weapon; tejasaḥ—powerful rays; sneham—affection; ca—also; vṛṣṇi-pārthānām—between descendants of Vṛṣṇi and those of Pṛthā; teṣām—of all of them; bhaktim—devotion; ca—also; keśave—unto Lord Kṛṣṇa; tebhyaḥ—unto them; parama—extremely; santuṣṭaḥ—pleased; prīti—attraction; ujjṛmbhita—pleasingly open; locanaḥ—one who has such eyes; mahā-dhanāni—valuable riches; vāsāṁsi—clothing; dadau—gave in charity; hārān—necklace; mahā-manāḥ—one who has a broader outlook.
TRANSLATION
Wherever the King visited, he continuously heard the glories of his great forefathers, who were all devotees of the Lord, and also of the glorious acts of Lord Kṛṣṇa. He also heard how he himself had been protected by the Lord from the powerful heat of the weapon of Aśvatthāmā. People also mentioned the great affection between the descendants of Vṛṣṇi and Pṛthā due to the latter's great devotion to Lord Keśava. The King, being very pleased with the singers of such glories, opened his eyes in great satisfaction. Out of magnanimity he was pleased to award them very valuable necklaces and clothing.
PURPORT
Kings and great personalities of the state are presented with welcome addresses. This is a system from time immemorial, and Mahārāja Parīkṣit, since he was one of the well-known emperors of the world, was also presented with addresses of welcome in all parts of the world as he visited those places. The subject matter of those welcome addresses was Kṛṣṇa. Kṛṣṇa means Kṛṣṇa and His eternal devotees, as the king means the king and his confidential associates.
Kṛṣṇa and His unalloyed devotees cannot be separated, and therefore glorifying the devotee means glorifying the Lord and vice versa. Mahārāja Parīkṣit would not have been glad to hear about the glories of his forefathers like Mahārāja Yudhiṣṭhira and Arjuna had they not been connected with the acts of Lord Kṛṣṇa. The Lord descends specifically to deliver His devotees (paritrāṇāya sādhūnām [Bg. 4.8]). The devotees are glorified by the presence of the Lord because they cannot live for a moment without the presence of the Lord and His different energies. The Lord is present for the devotee by His acts and glories, and therefore Mahārāja Parīkṣit felt the presence of the Lord when He was glorified by His acts, especially when he was saved by the Lord in the womb of his mother. The devotees of the Lord are never in danger, but in the material world which is full of dangers at every step, the devotees are apparently placed into dangerous positions, and when they are saved by the Lord, the Lord is glorified. Lord Kṛṣṇa would not have been glorified as the speaker of the Bhagavad-gītā had His devotees like the Pāṇḍavas not been entangled in the Battlefield of Kurukṣetra. All such acts of the Lord were mentioned in the addresses of welcome, and Mahārāja Parīkṣit, in full satisfaction, rewarded those who presented such addresses. The difference between the presentation of welcome addresses today and in those days is that formerly the welcome addresses were presented to a person like Mahārāja Parīkṣit. The welcome addresses were full of facts and figures, and those who presented such addresses were sufficiently rewarded, whereas in the present days the welcome addresses are presented not always with factual statements but to please the postholder, and often they are full of flattering lies. And rarely are those who present such welcome addresses rewarded by the poor receiver.
TEXT - SB 1.16.16
sārathya-pāraṣada-sevana-sakhya-dautya-
vīrāsanānugamana-stavana-praṇāmān
snigdheṣu pāṇḍuṣu jagat-praṇatiṁ ca viṣṇor
bhaktiṁ karoti nṛ-patiś caraṇāravinde
SYNONYMS
sārathya—acceptance of the post of a chariot driver; pāraṣada—acceptance of the presidency in the assembly of the Rājasūya sacrifice; sevana—engaging the mind constantly in the service of the Lord; sakhya—to think of the Lord as a friend; dautya—acceptance of the post of a messenger; vīra-āsana—acceptance of the post of a watchman with a drawn sword at night; anugamana—following in the footsteps; stavana—offering of prayers; praṇāmān—offering obeisances; snigdheṣu—unto them who are malleable to the will of the Lord; pāṇḍuṣu—unto the sons of Pāṇḍu; jagat—the universal; praṇatim—one who is obeyed; ca—and; viṣṇoḥ—of Viṣṇu; bhaktim—devotion; karoti—does; nṛ-patiḥ—the King; caraṇa-aravinde—unto His lotus feet.
TRANSLATION
Mahārāja Parīkṣit heard that out of His causeless mercy Lord Kṛṣṇa [Viṣṇu], who is universally obeyed, rendered all kinds of service to the malleable sons of Pāṇḍu by accepting posts ranging from chariot driver to president to messenger, friend, night watchman, etc., according to the will of the Pāṇḍavas, obeying them like a servant and offering obeisances like one younger in years. When he heard this, Mahārāja Parīkṣit became overwhelmed with devotion to the lotus feet of the Lord.
PURPORT
Lord Kṛṣṇa is everything to the unalloyed devotees like the Pāṇḍavas. The Lord was for them the Supreme Lord, the spiritual master, the worshipable Deity, the guide, the chariot driver, the friend, the servant, the messenger and everything they could conceive of. And thus the Lord also reciprocated the feelings of the Pāṇḍavas. Mahārāja Parīkṣit, as a pure devotee of the Lord, could appreciate the Lord's transcendental reciprocation of the feelings of His devotees, and thus he himself also was overwhelmed with the dealings of the Lord. Simply by appreciating the dealings of the Lord with His pure devotees, one can attain salvation. The Lord's dealings with His devotees appear to be ordinary human dealings, but one who knows them in truth becomes at once eligible to go back home, back to Godhead. The Pāṇḍavas were so malleable to the will of the Lord that they could sacrifice any amount of energy for the service of the Lord, and by such unalloyed determination they could secure the Lord's mercy in any shape they desired.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.17
sārathya-pāraṣada-sevana-sakhya-dautya-
vīrāsanānugamana-stavana-praṇāmān |
snigdheṣu pāṇḍuṣu jagat-praṇatiṁ ca viṣṇor
bhaktiṁ karoti nṛ-patiś caraṇāravinde[76] ||
Hearing the activities such as being the charioteer for the dear Pāṇḍavas, and hearing that the whole world offered respects to him, Parīkṣit showed devotion to the Lord. Kṛṣṇa acted as follower by presiding over the assembly. He acted as servant by satisfying their wishes such as staying up at night with sword in hand protecting them.
TEXT - SB 1.16.17
tasyaivaṁ vartamānasya
pūrveṣāṁ vṛttim anvaham
nātidūre kilāścaryaṁ
yad āsīt tan nibodha me
SYNONYMS
tasya—of Mahārāja Parīkṣit; evam—thus; vartamānasya—remaining absorbed in such thought; pūrveṣām—of his forefathers; vṛttim—good engagement; anvaham—day after day; na—not; ati-dūre—far off; kila—verily; āścaryam—astonishing; yat—that; āsīt—was; tat—which; nibodha—know it; me—from me.
TRANSLATION
Now you may hear from me of what happened while Mahārāja Parīkṣit was passing his days hearing of the good occupations of his forefathers and being absorbed in thought of them.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.18
tasyaivaṁ vartamānasya pūrveṣāṁ vṛttim anvaham |
nātidūre kilāścaryaṁ yad āsīt tan nibodha me ||
An extra anu should be added. Thus every day (anu aham) he followed the procedure (anuvartamānasya).
Jiva's tika ||1.16.17|| tasyaivam vartamānasya pūrveṣām vṛttim anvaham |
nātidūre kilāścaryam yad āsīt tan nibodha me ||
TRANSLATION Hear from me the most astonishing event that suddenly occurred while he was following this procedure of the previous kings daily.
Having conquered various places and ceasing his quest, he saw Kali directly, not too far away, while wandering in his kingdom secretly.
TEXT - SB 1.16.18
dharmaḥ padaikena caran
vicchāyām upalabhya gām
pṛcchati smāśru-vadanāṁ
vivatsām iva mātaram
SYNONYMS
dharmaḥ—the personality of religious principles; padā—leg; ekena—on one only; caran—wandering; vicchāyām—overtaken by the shadow of grief; upalabhya—having met; gām—the cow; pṛcchati—asking; sma—with; aśru-vadanām—with tears on the face; vivatsām—one who has lost her offspring; iva—like; mātaram—the mother.
TRANSLATION
The personality of religious principles, Dharma, was wandering about in the form of a bull. And he met the personality of earth in the form of a cow who appeared to grieve like a mother who had lost her child. She had tears in her eyes, and the beauty of her body was lost. Thus Dharma questioned the earth as follows.
PURPORT
The bull is the emblem of the moral principle, and the cow is the representative of the earth. When the bull and the cow are in a joyful mood, it is to be understood that the people of the world are also in a joyful mood. The reason is that the bull helps production of grains in the agricultural field, and the cow delivers milk, the miracle of aggregate food values. The human society, therefore, maintains these two important animals very carefully so that they can wander everywhere in cheerfulness. But at the present moment in this age of Kali both the bull and the cow are now being slaughtered and eaten up as foodstuff by a class of men who do not know the brahminical culture. The bull and the cow can be protected for the good of all human society simply by the spreading of brahminical culture as the topmost perfection of all cultural affairs. By advancement of such culture, the morale of society is properly maintained, and so peace and prosperity are also attained without extraneous effort. When brahminical culture deteriorates, the cow and bull are mistreated, and the resultant actions are prominent by the following symptoms.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.19
dharmaḥ padaikena caran vicchāyām upalabhya gām |
pṛcchati smāśru-vadanāṁ vivatsām iva mātaram ||
The moment that Kali-yuga had started dharma, the earth and Kali appeared in this situation. Though this was not seen by the people, Parīkṣit, who meditated with a desire to see this, saw it with his mystic eyes. Dharma in the form of a bull asked questions to the cow who had lost her effulgence (vicchāyām).
Jiva's tika ||1.16.18|| dharmaḥ padaikena caran vicchāyām upalabhya gām |
pṛcchati smāśru-vadanām vivatsām iva mātaram ||
TRANSLATION Dharma, moving about on one leg, seeing a cow with no effulgence, with tears in her eyes as if she had lost her calf, inquired from her.
The cow was his mother and seemed to have lost her calf. Dharma inquired from her just as anyone would inquire from their mother if her child died.
TEXT - SB 1.16.19
dharma uvāca
kaccid bhadre 'nāmayam ātmanas te
vicchāyāsi mlāyateṣan mukhena
ālakṣaye bhavatīm antar-ādhiṁ
dūre bandhuṁ śocasi kañcanāmba
SYNONYMS
dharmaḥ uvāca—Dharma inquired; kaccit—whether; bhadre—madam; anāmayam—quite hale and hearty; ātmanaḥ—self; te—unto you; vicchāyā asi—appear to be covered with the shadow of grief; mlāyatā—which darkens; īṣat—slightly; mukhena—by the face; ālakṣaye—you look; bhavatīm—unto yourself; antarādhim—some disease within; dūre—long distant; bandhum—friend; śocasi—thinking of; kañcana—someone; amba—O mother.
TRANSLATION
Dharma [in the form of a bull] asked: Madam, are you not hale and hearty? Why are you covered with the shadow of grief? It appears by your face that you have become black. Are you suffering from some internal disease, or are you thinking of some relative who is away in a distant place?
PURPORT
The people of the world in this age of Kali are always full of anxieties. Everyone is diseased with some kind of ailment. From the very faces of the people of this age, one can find out the index of the mind. Everyone feels the absence of his relative who is away from home. The particular symptom of the age of Kali is that no family is now blessed to live together. To earn a livelihood, the father lives at a place far away from the son, or the wife lives far away from the husband and so on. There are sufferings from internal diseases, separation from those near and dear, and anxieties for maintaining the status quo. These are but some important factors which make the people of this age always unhappy.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.20
dharma uvāca—
kaccid bhadre ’nāmayam ātmanas te
vicchāyāsi mlāyateṣan mukhena |
ālakṣaye bhavatīm antarādhiṁ
dūre bandhuṁ śocasi kañcanāmba ||
Ātmanaḥ means of the body. Anāmayam means health. The bull asks the cause since she has internal affliction.
Jiva's tika ||1.16.19||
dharma uvāca— kaccid bhadre ’nāmayam ātmanas te vicchāyāsi mlāyateṣan mukhena |
ālakṣaye bhavatīm antarādhim dūre bandhum śocasi kancanāmba ||
TRANSLATION Dharma said: Auspicious cow! Are you well? You appear pale and your face is slightly withered. I think that you are in great anxiety. O mother! Are you lamenting for a friend in a distant land? Īṣat means easy to accomplish and is similar to īṣat-kara. Your face has easily withered. The rule is īṣad-duḥsuṣu kṛcchrākṛcchrārtheṣu khal (Pāninī 3.3.126.)
TEXT - SB 1.16.20
pādair nyūnaṁ śocasi maika-pādam
ātmānaṁ vā vṛṣalair bhokṣyamāṇam
āho surādīn hṛta-yajña-bhāgān
prajā uta svin maghavaty avarṣati
SYNONYMS
pādaiḥ—by three legs; nyūnam—diminished; śocasi—if you are lamenting for that; mā—my; eka-pādam—only one leg; ātmānam—own body; vā—or; vṛṣalaiḥ—by the unlawful meat-eaters; bhokṣyamāṇam—to be exploited; āhoḥ—in sacrifice; sura-ādīn—the authorized demigods; hṛta-yajña—devoid of sacrificial; bhāgān—share; prajāḥ—the living beings; uta—increasing; svit—whether; maghavati—in famine and scarcity; avarṣati—because of rainlessness.
TRANSLATION
I have lost my three legs and am now standing on one only. Are you lamenting for my state of existence? Or are you in great anxiety because henceforward the unlawful meat-eaters will exploit you? Or are you in a sorry plight because the demigods are now bereft of their share of sacrificial offerings because no sacrifices are being performed at present? Or are you grieving for living beings because of their sufferings due to famine and drought?
PURPORT
With the progress of the age of Kali, four things particularly, namely the duration of life, mercy, the power of recollection, and moral or religious principles will gradually diminish. Since Dharma, or the principles of religion, would be lost in the proportion of three out of four, the symbolic bull was standing on one leg only. When three fourths of the population of the whole world become irreligious, the situation is converted into hell for the animals. In the age of Kali, godless civilizations will create so many so-called religious societies in which the Personality of Godhead will be directly or indirectly defied. And thus faithless societies of men will make the world uninhabitable for the saner section of people. There are gradations of human beings in terms of proportionate faith in the Supreme Personality of Godhead. The first-class faithful men are the Vaiṣṇavas and the brāhmaṇas, then the kṣatriyas, then the vaiśyas, then the śūdras, then the mlecchas, the yavanas and at last the caṇḍālas. The degradation of the human instinct begins from the mlecchas, and the caṇḍāla state of life is the last word in human degradation. All the above terms mentioned in the Vedic literatures are never meant for any particular community or birth. They are different qualifications of human beings in general. There is no question of birthright or community. One can acquire the respective qualifications by one's own efforts, and thus the son of a Vaiṣṇava can become a mleccha, or the son of a caṇḍāla can become more than a brāhmaṇa, all in terms of their association and intimate relation with the Supreme Lord.
The meat-eaters are generally called mlecchas. But all meat-eaters are not mlecchas. Those who accept meat in terms of scriptural injunctions are not mlecchas, but those who accept meat without restriction are called mlecchas. Beef is forbidden in the scriptures, and the bulls and cows are offered special protection by followers of the Vedas. But in this age of Kali, people will exploit the body of the bull and the cow as they like, and thus they will invite sufferings of various types.
The people of this age will not perform any sacrifice. The mleccha population will care very little for performances of sacrifices, although performance of sacrifice is essential for persons who are materially engaged in sense enjoyment. In the Bhagavad-gītā performance of sacrifices is strongly recommended (Bg. 3.14-16).
The living beings are created by the creator Brahmā, and just to maintain the created living being progressively towards the path back to Godhead, the system of performing sacrifice is also created by him. The system is that living beings live on the produce of grains and vegetables, and by eating such foodstuff they get vital power of the body in the shape of blood and semen, and from blood and semen one living being is able to create other living beings. But the production of grains, grass, etc. becomes possible by rain, and this rain is made to shower properly by performance of recommended sacrifices. Such sacrifices are directed by the rites of the Vedas, namely Sāma, Yajur, Ṛg and Atharva. In the Manu-smṛti it is recommended that by offerings of sacrifice on the altar of the fire, the sun-god is pleased. When the sun-god is pleased, he properly collects water from the sea, and thus sufficient clouds collect on the horizon and rains fall. After sufficient rains fall, there is sufficient production of grains for men and all animals, and thus there is energy in the living being for progressive activity. The mlecchas, however, make plans to install slaughterhouses for killing bulls and cows along with other animals, thinking that they will prosper by increasing the number of factories and live on animal food without caring for performance of sacrifices and production of grains. But they must know that even for the animals they must produce grass and vegetables, otherwise the animals cannot live. And to produce grass for the animals, they require sufficient rains. Therefore they have to depend ultimately on the mercy of the demigods like the sun-god, Indra and Candra, and such demigods must be satisfied by performances of sacrifice.
This material world is a sort of prison house, as we have several times mentioned. The demigods are the servants of the Lord who see to the proper upkeep of the prison house. These demigods want to see that the rebel living beings, who want to survive faithlessly, are gradually turned towards the supreme power of the Lord. Therefore, the system of offering sacrifice is recommended in the scriptures.
The materialistic men want to work hard and enjoy fruitive results for sense enjoyment. Thus they are committing many types of sins at every step of life. Those, however, who are consciously engaged in the devotional service of the Lord are transcendental to all varieties of sin and virtue. Their activities are free from the contamination of the three modes of material nature. For the devotees there is no need for performance of prescribed sacrifices because the very life of the devotee is a symbol of sacrifice. But persons who are engaged in fruitive activities for sense enjoyment must perform the prescribed sacrifices because that is the only means to get free from the reaction of all sins committed by fruitive workers. Sacrifice is the means for counteracting such accumulated sins. The demigods are pleased when such sacrifices are performed, just as prison officers are satisfied when the prisoners are turned into obedient subjects. Lord Caitanya, however, has recommended only one yajña, or sacrifice, called the saṅkīrtana-yajña, the chanting of Hare Kṛṣṇa, in which everyone can take part. Thus both devotees and fruitive workers can derive equal benefit from the performances of saṅkīrtana-yajña.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.21
pādair nyūnaṁ śocasi maika-pādam
ātmānaṁ vā vṛṣalair bhokṣyamāṇam |
āho surādīn hṛta-yajña-bhāgān
prajā uta svin maghavaty avarṣati ||
Mā means mām. Are you lamenting because you are being enjoyed by sinful persons (vṛṣalaiḥ). It is in the masculine gender in referring to ātmā.
TEXT - SB 1.16.21
arakṣyamāṇāḥ striya urvi bālān
śocasy atho puruṣādair ivārtān
vācaṁ devīṁ brahma-kule kukarmaṇy
abrahmaṇye rāja-kule kulāgryān
SYNONYMS
arakṣyamāṇāḥ—unprotected; striyaḥ—women; urvi—on the earth; bālān—children; śocasi—you are feeling compassion; atho—as such; puruṣa-ādaiḥ—by Rākṣasas; iva—like that; ārtān—those who are unhappy; vācam—vocabulary; devīm—the goddess; brahma-kule—in the family of the brāhmaṇa; kukarmaṇi—acts against the principles of religion; abrahmaṇye—persons against the brahminical culture; rāja-kule—in the administrative family; kula-agryān—most of all the families (the brāhmaṇas).
TRANSLATION
Are you feeling compunction for the unhappy women and children who are left forlorn by unscrupulous persons? Or are you unhappy because the goddess of learning is being handled by brāhmaṇas addicted to acts against the principles of religion? Or are you sorry to see that the brāhmaṇas have taken shelter of administrative families that do not respect brahminical culture?
PURPORT
In the age of Kali, the women and the children, along with brāhmaṇas and cows, will be grossly neglected and left unprotected. In this age illicit connection with women will render many women and children uncared for. Circumstantially, the women will try to become independent of the protection of men, and marriage will be performed as a matter of formal agreement between man and woman. In most cases, the children will not be taken care of properly. The brāhmaṇas are traditionally intelligent men, and thus they will be able to pick up modern education to the topmost rank, but as far as moral and religious principles are concerned, they shall be the most fallen. Education and bad character go ill together, but such things will run parallel. The administrative heads as a class will condemn the tenets of Vedic wisdom and will prefer to conduct a so-called secular state, and the so-called educated brāhmaṇas will be purchased by such unscrupulous administrators. Even a philosopher and writer of many books on religious principles may also accept an exalted post in a government which denies all the moral codes of the śāstras. The brāhmaṇas are specifically restricted from accepting such service. But in this age they will not only accept service, but they will do so even if it is of the meanest quality. These are some of the symptoms of the Kali age which are harmful to the general welfare of human society.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.22
arakṣyamāṇāḥ striya urvi bālān
śocasy atho puruṣādair ivārtān |
vācaṁ devīṁ brahma-kule kukarmaṇy
abrahmaṇye rāja-kule kulāgryān ||
Are women are not protected by their husbands? The children are not protected by the parents. Moreover they are suffering because of merciless persons. Are you lamenting apparent learned words (devīm vācam) in brāhmaṇa families of bad conduct? Are you lamenting those of noble family who are serving kings who have no devotion to brāhmaṇas?
TEXT - SB 1.16.22
kiṁ kṣatra-bandhūn kalinopasṛṣṭān
rāṣṭrāṇi vā tair avaropitāni
itas tato vāśana-pāna-vāsaḥ-
snāna-vyavāyonmukha-jīva-lokam
SYNONYMS
kim—whether; kṣatra-bandhūn—the unworthy administrators; kalinā—by the influence of the age of Kali; upasṛṣṭān—bewildered; rāṣṭrāṇi—state affairs; vā—or; taiḥ—by them; avaropitāni—put into disorder; itaḥ—here; tataḥ—there; vā—or; aśana—accepting foodstuff; pāna—drink; vāsaḥ—residence; snāna—bath; vyavāya—sexual intercourse; unmukha—inclined; jīva-lokam—human society.
TRANSLATION
The so-called administrators are now bewildered by the influence of this age of Kali, and thus they have put all state affairs into disorder. Are you now lamenting this disorder? Now the general populace does not follow the rules and regulations for eating, sleeping, drinking, mating, etc., and they are inclined to perform such anywhere and everywhere. Are you unhappy because of this?
PURPORT
There are some necessities of life on a par with those of the lower animals, and they are eating, sleeping, fearing and mating. These bodily demands are for both the human beings and the animals. But the human being has to fulfill 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 a public nuisance, and the person will be criminally prosecuted. Therefore for the human being there are some rules and regulations, even for fulfilling common demands. The human society avoids such rules and regulations when it is bewildered by the influence of the age of Kali. In this age, people are indulging in such necessities of life without following the rules and regulations, and this deterioration of social and moral rules is certainly lamentable because of the harmful effects of such beastly behavior. In this age, the fathers and the guardians are not happy with the behavior of their wards. They should know that so many innocent children are victims of bad association awarded by the influence of this age of Kali. We know from Śrīmad-Bhāgavatam that Ajāmila, an innocent son of a brāhmaṇa, was walking down a road and saw a śūdra pair sexually embracing. This attracted the boy, and later on the boy became a victim of all debaucheries. From a pure brāhmaṇa, he fell down to the position of a wretched urchin, and it was all due to bad association. There was but one victim like Ajāmila in those days, but in this age of Kali the poor innocent students are daily victims of cinemas which attract men only for sex indulgence. The so-called administrators are all untrained in the affairs of a kṣatriya. The kṣatriyas are meant for administration, as the brāhmaṇas are meant for knowledge and guidance. The word kṣatra-bandhu refers to the so-called administrators or persons promoted to the post of the administrator without proper training by culture and tradition. Nowadays they are promoted to such exalted posts by the votes of the people who are themselves fallen in the rules and regulations of life. How can such people select a proper man when they are themselves fallen in the standard of life? Therefore, by the influence of the age of Kali, everywhere, politically, socially or religiously, everything is topsy-turvy, and therefore for the sane man it is all regrettable.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.22
kiṁ kṣatra-bandhūn kalinopasṛṣṭān
rāṣṭrāṇi vā tair avaropitāni |
itas tato vāśana-pāna-vāsaḥ-
snāna-vyavāyonmukha-jīva-lokam ||
Upasṛṣtān means spread. Avaropitāni means abandoned.
TEXT - SB 1.16.23
yadvāmba te bhūri-bharāvatāra-
kṛtāvatārasya harer dharitri
antarhitasya smaratī visṛṣṭā
karmāṇi nirvāṇa-vilambitāni
SYNONYMS
yadvā—that may be; amba—O mother; te—your; bhūri—heavy; bhara—load; avatāra—decreasing the load; kṛta—done; avatārasya—one who incarnated; hareḥ—of Lord Śrī Kṛṣṇa; dharitri—O earth; antarhitasya—of Him who is now out of sight; smaratī—while thinking of; visṛṣṭā—all that were performed; karmāṇi—activities; nirvāṇa—salvation; vilambitāni—that which entails.
TRANSLATION
O mother earth, the Supreme Personality of Godhead, Hari, incarnated Himself as Lord Śrī Kṛṣṇa just to unload your heavy burden. All His activities here are transcendental, and they cement the path of liberation. You are now bereft of His presence. You are probably now thinking of those activities and feeling sorry in their absence.
PURPORT
The activities of the Lord include liberation, but they are more relishable than the pleasure derived from nirvāṇa, or liberation. According to Śrīla Jīva Gosvāmī and Viśvanātha Cakravartī Ṭhākura, the word used here is nirvāṇa-vilambitāni, that which minimizes the value of liberation. To attain nirvāṇa, liberation, one has to undergo a severe type of tapasya, austerity, but the Lord is so merciful that He incarnates to diminish the burden of the earth. Simply by remembering such activities, one can defy the pleasure derived from nirvāṇa and reach the transcendental abode of the Lord to associate with Him, eternally engaged in His blissful loving service.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.23
yadvāmba te bhūri-bharāvatāra-
kṛtāvatārasya harer dharitri |
antarhitasya smaratī visṛṣṭā
karmāṇi nirvāṇa-vilambitāni ||
Remembering the activities of the Lord who appeared (kṛtāvatārasya) to relieve (avatāra) your burden. The activities made liberation a laughing stock (vilambitāni) because of their sweetness. The syllables ḍa and la can be exchanged and thus the word becomes viḍambitāni (mocking).
Jiva's tika ||1.16.23||
yadvāmba te bhūri-bharāvatārakṛtāvatārasya harer dharitri |
antarhitasya smaratī visṛṣṭā karmāṇi nirvāṇa-vilambitāni ||
TRANSLATION
O mother! O earth! Are you lamenting on remembering the activities — which make a mockery of liberation by their sweetness — of the Lord who appeared to relieve your heavy burden and then disappeared, leaving you alone?
The activities mock liberation (nirvāṇa-vidābmitāni). The normal order of the words is reversed with nirvāṇa being placed first because of the happiness of nirvāṇa. The syllables da and la can be exchanged and thus the word becomes vidambitāni (mocking).
TEXT - SB 1.16.24
idaṁ mamācakṣva tavādhi-mūlaṁ
vasundhare yena vikarśitāsi
kālena vā te balināṁ balīyasā
surārcitaṁ kiṁ hṛtam amba saubhagam
SYNONYMS
idam—this; mama—unto me; ācakṣva—kindly inform; tava—your; ādhimūlam—the root cause of your tribulations; vasundhare—O reservoir of all riches; yena—by which; vikarśitā asi—reduced to much weakness; kālena—by the influence of time; vā—or; te—your; balinām—very powerful; balīyasā—more powerful; sura-arcitam—adored by the demigods; kim—whether; hṛtam—taken away; amba—mother; saubhagam—fortune.
TRANSLATION
Mother, you are the reservoir of all riches. Please inform me of the root cause of your tribulations by which you have been reduced to such a weak state. I think that the powerful influence of time, which conquers the most powerful, might have forcibly taken away all your fortune, which was adored even by the demigods.
PURPORT
By the grace of the Lord, each and every planet is created fully equipped. So not only is this earth fully equipped with all the riches for the maintenance of its inhabitants, but also when the Lord descends on the earth the whole earth becomes so enriched with all kinds of opulences that even the denizens of heaven worship it with all affection. But by the will of the Lord, the whole earth can at once be changed. He can do and undo a thing by His sweet will. Therefore no one should consider himself to be self-sufficient or independent of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.25
idaṁ mamācakṣva tavādhi-mūlaṁ
vasundhare yena vikarśitāsi |
kālena vā te balināṁ balīyasā
surārcitaṁ kiṁ hṛtam amba saubhagam ||
Vikarśitāsi means “made extremely thin.”
Jiva's tika ||1.16.24||
idam mamācakṣva tavādhi-mūlam vasundhare yena vikarśitāsi |
kālena vā te balinām balīyasā surārcitam kim hṛtam amba saubhagam ||
TRANSLATION O earth! Please tell me the cause for your anxiety by which you have become extremely thin. O mother! Has time which is strongest of the strong, stolen your good fortune worshipped by the devatās?
You have become extremely thin (vikarśitāsi).
TEXT - SB 1.16.25
dharaṇy uvāca
bhavān hi veda tat sarvaṁ
yan māṁ dharmānupṛcchasi
caturbhir vartase yena
pādair loka-sukhāvahaiḥ
SYNONYMS
dharaṇī uvāca—mother earth replied; bhavān—your good self; hi—certainly; veda—know; tat sarvam—all that you have inquired from me; yat—that; mām—from me; dharma—O personality of religious principles; anupṛcchasi—you have inquired one after another; caturbhiḥ—by four; vartase—you exist; yena—by which; pādaiḥ—by the legs; loka—in each and every planet; sukha-āvahaiḥ—increasing the happiness.
TRANSLATION
The earthly deity [in the form of a cow] thus replied to the personality of religious principles [in the form of a bull]: O Dharma, whatever you have inquired from me shall be known to you. I shall try to reply to all those questions. Once you too were maintained by your four legs, and you increased happiness all over the universe by the mercy of the Lord.
PURPORT
The principles of religion are laid down by the Lord Himself, and the executor of such laws is Dharmarāja, or Yamarāja. Such principles work fully in the age of Satya-yuga; in the Tretā-yuga they are reduced by a fraction of one fourth; in the Dvāpara-yuga they are reduced to one half, and in the Kali-yuga they are reduced to one fourth, gradually diminishing to the zero point, and then devastation takes place. Happiness in the world depends proportionately on the maintenance of the religious principles, individually or collectively. The best part of valor is to maintain the principles despite all kinds of odds. Thus one can be happy during the span of life and ultimately return to Godhead.
TEXT - SB 1.16.26-30
satyaṁ śaucaṁ dayā kṣāntis
tyāgaḥ santoṣa ārjavam
śamo damas tapaḥ sāmyaṁ
titikṣoparatiḥ śrutam
jñānaṁ viraktir aiśvaryaṁ
śauryaṁ tejo balaṁ smṛtiḥ
svātantryaṁ kauśalaṁ kāntir
dhairyaṁ mārdavam eva ca
prāgalbhyaṁ praśrayaḥ śīlaṁ
saha ojo balaṁ bhagaḥ
gāmbhīryaṁ sthairyam āstikyaṁ
kīrtir māno 'nahaṅkṛtiḥ
ete cānye ca bhagavan
nityā yatra mahā-guṇāḥ
prārthyā mahattvam icchadbhir
na viyanti sma karhicit
tenāhaṁ guṇa-pātreṇa
śrī-nivāsena sāmpratam
śocāmi rahitaṁ lokaṁ
pāpmanā kalinekṣitam
SYNONYMS
satyam—truthfulness; śaucam—cleanliness; dayā—intolerance of others' unhappiness; kṣāntiḥ—self-control even if there is cause of anger; tyāgaḥ—magnanimity; santoṣaḥ—self-satisfaction; ārjavam—straightforwardness; śamaḥ—fixing of the mind; damaḥ—control of the sense organs; tapaḥ—trueness to one's responsibility; sāmyam—indiscrimination between friend and foe; titikṣā—tolerance of the offenses of others; uparatiḥ—indifference to loss and gain; śrutam—following scriptural injunctions; jñānam—knowledge (self-realization); viraktiḥ—detachment from sense enjoyment; aiśvaryam—leadership; śauryam—chivalry; tejaḥ—influence; balam—to render possible that which is impossible; smṛtiḥ—to find one's proper duty; svātantryam—not to depend on others; kauśalam—dexterity in all activities; kāntiḥ—beauty; dhairyam—freedom from disturbance; mārdavam—kindheartedness; eva—thus; ca—also; prāgalbhyam—ingenuity; praśrayaḥ—gentility; śīlam—mannerliness; sahaḥ—determination; ojaḥ—perfect knowledge; balam—proper execution; bhagaḥ—object of enjoyment; gāmbhīryam—joyfulness; sthairyam—immovability; āstikyam—faithfulness; kīrtiḥ—fame; mānaḥ—worthy of being worshiped; anahaṅkṛtiḥ—pridelessness; ete—all these; ca anye—also many others; ca—and; bhagavan—the Personality of Godhead; nityāḥ—everlasting; yatra—where; mahā-guṇāḥ—great qualities; prārthyāḥ—worthy to possess; mahattvam—greatness; icchadbhiḥ—those who desire so; na—never; viyanti—deteriorates; sma—ever; karhicit—at any time; tena—by Him; aham—myself; guṇa-pātreṇa—the reservoir of all qualities; śrī—the goddess of fortune; nivāsena—by the resting place; sāmpratam—very recently; śocāmi—I am thinking of; rahitam—bereft of; lokam—planets; pāpmanā—by the store of all sins; kalinā—by Kali; īkṣitam—is seen.
TRANSLATION
In Him reside (1) truthfulness, (2) cleanliness, (3) intolerance of another's unhappiness, (4) the power to control anger, (5) self-satisfaction, (6) straightforwardness, (7) steadiness of mind, (8) control of the sense organs, (9) responsibility, (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment, (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty, (21) complete independence, (22) dexterity, (23) fullness of all beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) determination, (30) perfection in all knowledge, (31) proper execution, (32) possession of all objects of enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame, (37) worship, (38) pridelessness, (39) being (as the Personality of Godhead), (40) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him. That Personality of Godhead, the reservoir of all goodness and beauty, Lord Śrī Kṛṣṇa, has now closed His transcendental pastimes on the face of the earth. In His absence the age of Kali has spread its influence everywhere, so I am sorry to see this condition of existence.
PURPORT
Even if it were possible to count the atoms after smashing the earth into powder, still it would not be possible to estimate the unfathomable transcendental qualities of the Lord. It is said that Lord Anantadeva has tried to expound the transcendental qualities of the Supreme Lord with His numberless tongues, and that for numberless years together it has been impossible to estimate the qualities of the Lord. The above statement of the qualities of the Lord is just to estimate His qualities as far as a human being is able to see Him. But even if it is so, the above qualities can be divided into many subheadings. According to Śrīla Jīva Gosvāmī, the third quality, intolerance of another's unhappiness, can be subdivided into (1) protection of the surrendered souls and (2) well wishes for the devotees. In the Bhagavad-gītā the Lord states that He wants every soul to surrender unto Him only, and He assures everyone that if one does so He will give protection from the reactions of all sins. Unsurrendered souls are not devotees of the Lord, and thus there is no particular protection for everyone in general. For the devotees He has all good wishes, and for those who are actually engaged in loving transcendental service of the Lord, He gives particular attention. He gives direction to such pure devotees to help them discharge their responsibilities on the path back to Godhead. By equality (10), the Lord is equally kind to everyone, as the sun is equal in distributing its rays over everyone. Yet there are many who are unable to take advantage of the sun's rays. Similarly, the Lord says 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 everyone, the unfortunate living being, due to bad association only, is unable to accept His instructions in toto, and for this the Lord is never to be blamed. He is called the well-wisher for the devotees only. He appears to be partial to His devotees, but factually the matter rests on the living being to accept or reject equal treatment by the Lord.
The Lord never deviates from His word of honor. When He gives assurance for protection, the promise is executed in all circumstances. It is the duty of the pure devotee to be fixed in the discharge of the duty entrusted to him by the Lord or the Lord's bona fide representative, the spiritual master. The rest is carried on by the Lord without a break.
The responsibility of the Lord is also unique. The Lord has no responsibility because all His work is done by His different appointed energies. But still He accepts voluntary responsibilities in displaying different roles in His transcendental pastimes. As a boy, He was playing the part of a cowboy. As the son of Nanda Mahārāja, He discharged responsibility perfectly. Similarly, when He was playing the part of a kṣatriya as the son of Mahārāja Vasudeva, He displayed all the skill of a martially spirited kṣatriya. In almost all cases, the kṣatriya king has to secure a wife by fighting or kidnapping. This sort of behavior for a kṣatriya is praiseworthy in the sense that a kṣatriya must show his power of chivalry to his would-be wife so that the daughter of a kṣatriya can see the valor of her would-be husband. Even the Personality of Godhead Śrī Rāma displayed such a spirit of chivalry during His marriage. He broke the strongest bow, called Haradhanur, and achieved the hand of Sītādevī, the mother of all opulence. The kṣatriya spirit is displayed during marriage festivals, and there is nothing wrong in such fighting. Lord Śrī Kṛṣṇa discharged such responsibility fully because although He had more than sixteen thousand wives, in each and every case He fought like a chivalrous kṣatriya and thus secured a wife. To fight sixteen thousand times to secure sixteen thousand wives is certainly possible only for the Supreme Personality of Godhead. Similarly, He displayed full responsibility in every action of His different transcendental pastimes.
The fourteenth quality, knowledge, can be further extended into five subheadings, namely (1) intelligence, (2) gratefulness, (3) power of understanding the circumstantial environments of place, object and time, (4) perfect knowledge of everything, and (5) knowledge of the self. Only fools are ungrateful to their benefactors. The Lord, however, does not require benefit from anyone besides Himself because He is full in Himself; still He feels benefited by the unalloyed services of His devotees. The Lord feels grateful to His devotees for such unsophisticated, unconditional service and tries to reciprocate it by rendering service, although the devotee also has no such desire in his heart. The 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 the Vedic aphorism sarvaṁ khalv idaṁ brahma, we can understand that the Lord, by the omnipresent rays of His effulgence, called brahmajyoti, is all-pervading inside or outside of everything, like the omnipresent material sky, and thus He is also omniscient.
As far as the beauty of the Lord is concerned, He has some special features that distinguish Him 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 Rādhārāṇī, the supermost beautiful creation of the Lord. He is known, therefore, as Madana-mohana, or one who attracts the mind of even Cupid. Śrīla Jīva Gosvāmī Prabhu has scrutinizingly analyzed other transcendental qualities of the Lord and affirms that Lord Śrī Kṛṣṇa is the Absolute Supreme Personality of Godhead (Parabrahman). He is omnipotent by His inconceivable energies, and therefore He is the Yogeśvara, or the supreme master of all mystic powers. Being the Yogeśvara, His eternal form is spiritual, a combination of eternity, bliss and knowledge. The nondevotee class cannot understand the dynamic nature of His knowledge because they are satisfied to reach up to His eternal form of knowledge. All great souls aspire to be equal in knowledge with Him. This means that all other knowledge is ever insufficient, flexible and measurable, whereas the knowledge of the Lord is ever fixed and unfathomable. Śrīla Sūta Gosvāmī affirms in the Bhāgavatam that although He was observed by the citizens of Dvārakā every day, they were ever increasingly anxious to see Him again and again. The living beings 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-tattva, which is a state of the Lord's dreaming condition in His yoga-nidrā mystic slumber in the Causal Ocean, and yet the whole creation appears to be a factual presentation of His creation. This means that the Lord's dreaming conditions are also factual manifestations. He can therefore bring everything under His transcendental control, and thus whenever and wherever He does appear, He does so in His fullness.
The Lord, being all that is described above, maintains 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 thus He is worshipable even by Brahmā and Śiva, the greatest of all demigods. Even in His incarnation of puruṣa-avatāra He is the Lord of the creative energy. The creative material energy is working under His direction, as confirmed in the Bhagavad-gītā (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 innumerable incarnations in all the universes. There are more than five hundred thousand incarnations of Manu in only one universe, besides other incarnations in different universes. In the spiritual world, however, beyond the mahat-tattva, there is no question of incarnations, but there are plenary expansions of the Lord in different Vaikuṇṭhas. The planets in the spiritual sky are at least three times the number of those within the innumerable universes in the mahat-tattva. And all the Nārāyaṇa forms of the Lord are but expansions of His Vāsudeva feature, and thus He is Vāsudeva, Nārāyaṇa and Kṛṣṇa simultaneously. He is śrī-kṛṣṇa govinda hare murāre, he nātha nārāyaṇa vāsudeva, all in one. His qualities, therefore, cannot be counted by anyone, however great one may be.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.26-30
“You know all about dharma since you are dharma personified.”
“Though I know, I want to hear from your mouth.” Therefore she speaks. You know the dharma because of which you exist with four legs. Present tense is used since the condition is near the present. The sentence continues till verse 31.
Satyam means speaking about things as they are. Śaucam means purity. Dayā means sympathizing with other’s suffering, protecting those who have surrendered, and being friendly to devotees. Kṣānti means having control of the mind even when angry. Tyāga means generosity. Santoṣa means satisfied in the self. Ārjavam means honesty, not being crooked. Śama means control of the mind, by which one has firm vows. Dama means control of the external senses. Tapas means acting according to one’s nature such as kṣatriya during pastimes. Sāmyam means devoid of thinking one is an enemy and another is a friend. Titikṣa is tolerance when others offend you. Uparati is indifference to attaining material enjoyment. Śrutam means judging by scripture. Jñānam means omniscience and gratitude etc. Virakti means absence of taste for material enjoyment. Aiśvaryam is control of others. Śauryam is determination in battle. Tejas is influence. Balam is skill. Smṛti means searching out what should be done as duty. Svātantryam is non-dependence on others. Kauśalam is skill in arts and play. Kāntih is beauty. Dhairyam is not being agitated. Mārdavam is being very young and being tender with prema. Prāgalbhyam is extreme boldness. Praśraya is mildness. Śīla means good natured. Sahas is sharpness of mind. Tejas is sharpness of knowledge senses. Ojas is sharpness of action senses. Bhaga is being the shelter of enjoyment. Gāmbhiryam means imperturbable. Sthairyam is not being fickle. Āstikyam is faith. Kīrti is fame. Māna is being worthy of worship. Anahaṅkṛti is absence of pride. Other qualities include being true to one’s word, respecting brāhmaṇas and being affectionate to the devotees. These great qualities are eternal—existing over all time in the Lord. The Lord has said:
All superior qualities, which are eternal, such as equality to all beings and attachment to my devotee, reside in me, who am beyond the material guṇas, not dependent on material qualities, and the friend of my devotees, giving love to them. SB 11.13.40
Thus, though the Lord is beyond the guṇas, he possesses qualities, great qualities, which are spiritual, beyond matter, arising from his svarūpa. Even during universal destruction, these qualities do not disappear (na viyanti). If they continually reside in Kṛṣṇa, even during the final destruction, then the qualities just listed must all be eternal. If they are eternal, the objects in which they exist must also be eternal. Thus the pastimes, the participants in the pastimes, the places of the pastimes and all ingredients are eternal.
Jiva's tika ||1.16.26-30||
satyam śaucam dayā kṣāntis tyāgaḥ santoṣa ārjavam |
śamo damas tapaḥ sāmyam titikṣoparatiḥ śrutam || jnānam viraktir aiśvaryam śauryam tejo balam smṛtiḥ |
svātantryam kauśalam kāntir dhairyam mārdavam eva ca || prāgalbhyam praśrayaḥ śīlam saha ojo balam bhagaḥ |
gāmbhīryam sthairyam āstikyam kīrtir māno 'nahankṛtiḥ || ete cānye ca bhagavan nityā yatra mahā-guṇāḥ |
prārthyā mahattvam icchadbhir na viyanti sma karhicit ||
You have eternal qualities of truthfulness, purity, compassion, control of anger, generosity, self-satisfaction, straightforwardness, control of mind, control of external senses, following his caste role during pastimes, neutrality to all, tolerance, indifference to material enjoyment, consideration of scripture, omniscience, distaste for material enjoyment, control of others, determination in battle, influence, skill, defining social duties, independence, expertise in arts, beauty, lack of confusion, tenderness, boldness, modesty, being good-natured, sharpness of mind, sharpness of the knowledge senses and action senses, the
abode of enjoyment, imperturbability, steadiness, faith, fame, respectability, lack of pride, and as well, other qualities desirable for those who want greatness.
Prīti Sandarbha 111:
Satyam means speaking the truth. Śaucam means purity. Dayā means not tolerating others’ suffering, protecting the surrendered and being friends with the devotees. Kṣānti means being peaceful in mind when there is reason for anger. Tyāga means generosity. Santoṣa means satisfied in oneself. Ārjavam means straightforward. Śama means steadiness of mind, and thus strong determination. Dama means steadiness of the external senses. Tapa means practicing one’s duties such as those of a kṣatriyaetc., according to the particular avatāra. Sāmyam means not seeing others as friends or enemies. Titikṣā means tolerating offenses against oneself. Uparati means indifference on gaining. Śrutam means consideration according to scriptures. Jnānam has five varieties: intelligence, knowing correct conduct, knowing what is proper according to place, time and person, knowing everything and knowing ātmā. Virakti means distaste for material objects. Aiśvaryam means controlling. Śauryam means enthusiasm for fighting. Tejas means influence and thus power. Also it means fame. Balam means skill, doing quickly what is most difficult. Dhṛti means not being disturbed when there is cause for agitation. Smṛti means contemplating what should be done. Svātantryam means not being dependent on others. Kauśalam has three types: skill in action, clever in solving problems simultaneously and knowledge of various arts and play. Kānti means attractive. It has four types: attractiveness of limbs such as hands; attractiveness of color, taste (of things touched by his lips or feet), smell, touch and sound; attractiveness of age; and by this, attractiveness to women. Dhairyam means not disturbed. Mārdavam means a heart soft with prema. By this, he is controlled by other’s prema.
Prāgalbhyam means strong confidence by which he becomes garrulous. Praśraya means compliant. From this comes shyness and giving respect to all in proper method and speaking nicely. Śīlam means having a good nature. This produces his quality of being a good shelter. Sahas means sharpness of mind. Ojas means sharpness of knowledge senses. Balam means sharpness of the action senses. Bhaga (good fortune) has three varieties: capable of enjoyment, capable of happiness and ever increasing prosperity. Gambhiryam means difficult to understand his intentions. Sthairyam means immovable. Āstikyam means seeing through scriptures. Kīrti means famous for his six qualities. From this comes his being attractive to all the world. Māna means worshipable. Anahamkṛti means
devoid of pride. The word ca indicates he respects brāhmaṇas, he has all siddhis and has a body of eternity, knowledge and bliss. He has other great qualities desired by persons wanting greatness. He has the best of other qualities not mentioned. These qualities manifest in others to a small degree and temporarily. In the Lord they are complete and indestructible. Thus Sūta says:
nityam nirīkṣamāṇānām yad api dvārakaukasām |
na vitṛpyanti hi dṛśaḥ śriyo dhāmāngam acyutam ||
The eyes of the inhabitants of Dvārakā could not be satisfied even with constantly gazing upon Acyuta, whose limbs were the abode of beauty. (SB 1.11.26)
The qualities are eternal (nityāḥ). They are never destroyed (na viyanti). They are always in his svarūpa.
The following qualities cannot be attained by the jīva. All his desires are fulfilled when he makes his appearance. He has inconceivable māyā under his control. He is the support of continuous sattva-guṇa when he appears in the world. He is the protector of the universe. He gives Svarga and other goals to enemies he kills. He attracts ātmārāmas. He is served by Brahmā and Śiva. He has inconceivable śakti. He appears ever fresh. He controls māyā as the puruṣāvatāras. He creates the universe. He is the seed of guṇāvatāras. Unlimited universes rest in his pores. Appearing as Vāsudeva or Nārāyaṇa, he has great inconceivable powers arising from his svarūpa.
As Kṛṣṇa, he gives liberation and bhakti to the enemies he kills. He has astonishing sweetness of form astonishing to even himself. He gives happiness even to beings without senses or without consciousness merely by proximity to them.
This gives an idea of some of his qualities, for it is said:
guṇātmanas te ’pi guṇān vimātum hitāvatīṛnasya ka īśire ’sya kālena yair vā vimitāḥ su-kalpair bhū-pāmśavaḥ khe mihikā dyu-bhāsaḥ
In time, skilled people might be able to count all the atoms of the earth, the particles of snow, or perhaps even the photons in the sky. But who could possibly count the unlimited transcendental qualities possessed by you, the vitalizer of all qualities, who have descended to display those qualities for the benefit of all living entities? (SB 10.14.7)
TEXT - SB 1.16.31
ātmānaṁ cānuśocāmi
bhavantaṁ cāmarottamam
devān pitṝn ṛṣīn sādhūn
sarvān varṇāṁs tathāśramān
SYNONYMS
ātmānam—myself; ca—also; anuśocāmi—lamenting; bhavantam—yourself; ca—as well as; amara-uttamam—the best amongst the demigods; devān—about the demigods; pitṝn—about the denizens of the Pitṛloka planet; ṛṣīn—about the sages; sādhūn—about the devotees; sarvān—all of them; varṇān—sections; tathā—as also; āśramān—orders of human society.
TRANSLATION
I am thinking about myself and also, O best amongst the demigods, about you, as well as about all the demigods, sages, denizens of Pitṛloka, devotees of the Lord and all men obedient to the system of varṇa and āśrama in human society.
PURPORT
To effect the perfection of human life there is cooperation between men and demigods, sages, denizens of the Pitṛloka, devotees of the Lord and the scientific system of varṇa and āśrama orders of life. The distinction between human life and animal life therefore begins with the scientific system of varṇa and āśrama, guided by the experience of the sages in relation with the demigods, gradually rising to the summit of reestablishing our eternal relation with the Supreme Absolute Truth, the Personality of Godhead, Lord Śrī Kṛṣṇa. When God-made varṇāśrama-dharma, which is strictly meant for developing animal consciousness into human consciousness and human consciousness into godly consciousness, is broken by advancement of foolishness, the whole system of peaceful and progressive life is at once disturbed. In the age of Kali, the first attack of the venomous snake strikes against the God-made varṇāśrama-dharma, and thus a person properly qualified as a brāhmaṇa is called a śūdra, and a śūdra by qualification is passing as a brāhmaṇa, all on a false birthright claim. To become a brāhmaṇa by a birthright claim is not at all bona fide, although it may be a fulfillment of one of the conditions. But the real qualification of a brāhmaṇa is to control the mind and the senses, and to cultivate tolerance, simplicity, cleanliness, knowledge, truthfulness, devotion and faith in the Vedic wisdom. In the present age, consideration of the necessary qualification is being neglected, and the false birthright claim is being supported even by a popular, sophisticated poet, the author of Rāma-carita-mānasa.
This is all due to the influence of the age of Kali. Thus mother earth, represented as a cow, was lamenting the regrettable condition.
Jiva's tika ||1.16.32||
ātmānam cānuśocāmi bhavantam cāmarottamam |
devān pitriin ṛṣīn sādhūn sarvān varṇāms tathāśramān ||
TRANSLATION O best of the devatās! I lament for myself and you, and for the devatās, Pitṛs, sages, devotees and all the varṇas and āśramas.
The words “devoid of the Lord” from the previous verse apply to this sentence.
TEXT - SB 1.16.32-33
brahmādayo bahu-tithaṁ yad-apāṅga-mokṣa-
kāmās tapaḥ samacaran bhagavat-prapannāḥ
sā śrīḥ sva-vāsam aravinda-vanaṁ vihāya
yat-pāda-saubhagam alaṁ bhajate 'nuraktā
tasyāham abja-kuliśāṅkuśa-ketu-ketaiḥ
śrīmat-padair bhagavataḥ samalaṅkṛtāṅgī
trīn atyaroca upalabhya tato vibhūtiṁ
lokān sa māṁ vyasṛjad utsmayatīṁ tad-ante
SYNONYMS
brahma-ādayaḥ—demigods such as Brahmā; bahu-titham—for many days; yat—of Lakṣmī, the goddess of fortune; apāṅga-mokṣa—glance of grace; kāmāḥ—being desirous of; tapaḥ—penances; samacaran—executing; bhagavat—unto the Personality of Godhead; prapannāḥ—surrendered; sā—she (the goddess of fortune); śrīḥ—Lakṣmījī; sva-vāsam—her own abode; aravinda-vanam—the forest of lotus flowers; vihāya—leaving aside; yat—whose; pāda—feet; saubhagam—all-blissful; alam—without hesitation; bhajate—worships; anuraktā—being attached; tasya—His; aham—myself; abja—lotus flower; kuliśa—thunderbolt; aṅkuśa—rod for driving elephants; ketu—flag; ketaiḥ—impressions; śrīmat—the owner of all opulence; padaiḥ—by the soles of the feet; bhagavataḥ—of the Personality of Godhead; samalaṅkṛta-aṅgī—one whose body is so decorated; trīn—three; ati—superseding; aroce—beautifully decorated; upalabhya—having obtained; tataḥ—thereafter; vibhūtim—specific powers; lokān—planetary systems; saḥ—He; mām—me; vyasṛjat—gave up; utsmayatīm—while feeling proud; tat-ante—at the end.
TRANSLATION
Lakṣmījī, the goddess of fortune, whose glance of grace was sought by demigods like Brahmā and for whom they surrendered many a day unto the Personality of Godhead, gave up her own abode in the forest of lotus flowers and engaged herself in the service of the lotus feet of the Lord. I was endowed with specific powers to supersede the fortune of all the three planetary systems by being decorated with the impressions of the flag, thunderbolt, elephant-driving rod and lotus flower, which are signs of the lotus feet of the Lord. But at the end, when I felt I was so fortunate, the Lord left me.
PURPORT
The beauty and opulence of the world can be enhanced by the grace of the Lord and not by any man-made planning. When the Lord Śrī Kṛṣṇa was present on this earth, the impressions of the special signs of His lotus feet were stamped on the dust, and as a result of this specific grace, the whole earth was made as perfect as possible. In other words, the rivers, the seas, the forests, the hills and the mines, which are the supplying agents for the necessities of men and animals, were fully discharging their respective duties. Therefore the riches of the world surpassed all the riches of all other planets in the three planetary systems of the universe. One should, therefore, ask that the grace of the Lord always be present on earth so that we may be favored with His causeless mercy and be happy, having all necessities of life. One may ask how we can detain the Supreme Lord on this earth after His mission is fulfilled and He has left this earth for His own abode. The answer is that there is no need to detain the Lord. The Lord, being omnipresent, can be present with us if we want Him at all. By His omnipresence, He can always be with us if we are attached to His devotional service by hearing, chanting, remembering, etc.
There is nothing in the world with which the Lord is disconnected. The only thing we must learn is to excavate the source of connection and thus be linked with Him by offenseless service. We can be connected with Him by the transcendental sound representation of the Lord. The holy name of the Lord and the Lord Himself are identical, and one who chants the holy name of the Lord in an offenseless manner can at once realize that the Lord is present before him. Even by the vibration of radio sound, we can partially realize sound relativity, and by resounding the sound of transcendence we can verily feel the presence of the Lord. In this age, when everything is polluted by the contamination of Kali, it is instructed in the scriptures and preached by Lord Śrī Caitanya Mahāprabhu that by chanting the holy name of the Lord, we can at once be free from contamination and gradually rise to the status of transcendence and go back to Godhead. The offenseless chanter of the holy name of the Lord is as auspicious as the Lord Himself, and the movement of pure devotees of the Lord all over the world can at once change the troublesome face of the world. Only by the propagation of the chanting of the holy name of the Lord can we be immune from all effects of the age of Kali.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.32-33
The words “devoid of the Lord” apply to this sentence.
Though Brahmā and others have surrendered to the Lord for a long time (bahu-titham), being devotees with material desires, they desire the glance of Lakṣmī.
tasyāham abja-kuliśāṅkuśa-ketu-ketaiḥ
śrīmat-padair bhagavataḥ samalaṅkṛtāṅgī |
trīn atyaroca upalabhya tato vibhūtiṁ
lokān sa māṁ vyasṛjad utsmayatīṁ tad-ante ||
Tasya refers to Kṛṣṇa. Keta is a mark. Surpassing the three worlds, I became most beautiful. After attaining glory from the Lord, after that glory had vanished, I still had inner pride, thinking, “Vaikuṇṭha is not equal to me.”
Jiva's tika ||1.16.32||
brahmādayo bahu-titham yad-apānga-mokṣakāmās tapaḥ samacaran bhagavat-prapannāḥ |
sā śrīḥ sva-vāsam aravinda-vanam vihāya yat-pāda-saubhagam alam bhajate 'nuraktā ||
TRANSLATION Lakṣmī, desiring whose glance Brahmā and others, surrendered to the Lord for a long time, perform great penance, has left her abode of the lotus forest and with great attachment worships the beauty of Kṛṣṇa’s feet. Lakṣmī is surrendered to the Lord, since she is dear to the Lord. Brahmā and others desire her glance of mercy and thus perform penance for a long time. She gives up her abode, a lotus grove, and worships his lotus feet since his lotus feet have more splendor than all lotuses.
Jiva's tika ||1.16.33||
tasyāham abja-kuliśānkuśa-ketu-ketaiḥ śrīmat-padair bhagavataḥ samalankṛtāngī |
trīn atyaroca upalabhya tato vibhūtim lokān sa mām vyasṛjad utsmayatīm tad-ante ||
TRANSLATION Being ornamented with the footprints of the Lord marked with lotus, thunderbolt, goad, flag, I surpassed the three worlds in beauty. After I attained glory from the Lord, he left me who had become proud, even after the glory had dissipated.
I have been endowed with all great qualities by a relationship with him.
TEXT - SB 1.16.34
yo vai mamātibharam āsura-vaṁśa-rājñām
akṣauhiṇī-śatam apānudad ātma-tantraḥ
tvāṁ duḥstham ūna-padam ātmani pauruṣeṇa
sampādayan yaduṣu ramyam abibhrad aṅgam
SYNONYMS
yaḥ—He who; vai—certainly; mama—mine; ati-bharam—too burdensome; āsura-vaṁśa—unbelievers; rājñām—of the kings; akṣauhiṇī-one military division; śatam—hundreds of such divisions; apānudat—extirpated; ātma-tantraḥ—self-sufficient; tvām—unto you; duḥstham—put into difficulty; ūna-padam—devoid of strength to stand; ātmani—internal; pauruṣeṇa—by dint of energy; sampādayan—for executing; yaduṣu—in the Yadu dynasty; ramyam—transcendentally beautiful; abibhrat—accepted; aṅgam—body.
TRANSLATION
O personality of religion, I was greatly overburdened by the undue military phalanxes arranged by atheistic kings, and I was relieved by the grace of the Personality of Godhead. Similarly you were also in a distressed condition, weakened in your standing strength, and thus He also incarnated by His internal energy in the family of the Yadus to relieve you.
PURPORT
The asuras want to enjoy a life of sense gratification, even at the cost of others' happiness. In order to fulfill this ambition, the asuras, especially atheistic kings or state executive heads, try to equip themselves with all kinds of deadly weapons to bring about a war in a peaceful society. They have no ambition other than personal aggrandizement, and thus mother earth feels overburdened by such undue increases of military strength. By increase of the asuric population, those who follow the principles of religion become unhappy, especially the devotees, or devas.
In such a situation, the Personality of Godhead incarnates to vanquish the unwanted asuras and to reestablish the true principles of religion. This was the mission of Lord Śrī Kṛṣṇa, and He fulfilled it.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.35
yo vai mamātibharam āsura-vaṁśa-rājñām[77]
akṣauhiṇī-śatam apānudad ātma-tantraḥ |
tvāṁ duḥstham ūna-padam ātmani pauruṣeṇa
sampādayan yaduṣu ramyam abibhrad aṅgam ||
Āsura-vaṁśa-rājñām means “made up of persons who were previously kings in the demon dynasty.” It is a compound similar to chinna–prarūḍha (cut but now grown up). An alternative version is asura-veśa, which means “those who assumed the nature of asuras.” He made you who were deficient in legs (ūna-padam) and had taken shelter of him (ātmani) whole (sampādayan).
Jiva's tika ||1.16.34|
yo vai mamātibharam āsura-vamśa-rājnām akṣauhiṇī-śatam apānudad ātma-tantraḥ |
tvām duḥstham ūna-padam ātmani pauruṣeṇa sampādayan yaduṣu ramyam abibhrad angam ||
TRANSLATION The independent Lord destroyed my great burden of a hundred aukṣauhiṇīs of those who were previously of demonic dynasty of kings. By his prowess he made you whole when you were suffering with loss of your legs and had taken shelter of him. He appeared with a beautiful form in the Yadu family.
Āsura-vamśa-rājnām means “made up of persons who were previously kings in the demon dynasty.” It is a compound similar to chinna–prarūdha (cut but now grown up). An alternative version is asura-veśa, which means “those who assumed the nature of asuras.” He made you who were deficient in legs (ūnapadam) and had taken shelter of him (ātmani) whole (sampādayan).
TEXT - SB 1.16.35
kā vā saheta virahaṁ puruṣottamasya
premāvaloka-rucira-smita-valgu-jalpaiḥ
sthairyaṁ samānam aharan madhu-māninīnāṁ
romotsavo mama yad-aṅghri-viṭaṅkitāyāḥ
SYNONYMS
kā—who; vā—either; saheta—can tolerate; viraham—separation; puruṣa-uttamasya—of the Supreme Personality of Godhead; prema—loving; avaloka—glancing; rucira-smita—pleasing smile; valgu-jalpaiḥ—hearty appeals; sthairyam—gravity; sa-mānam—along with passionate wrath; aharat—conquered; madhu—sweethearts; māninīnām—women such as Satyabhāmā; roma-utsavaḥ—hair standing on end out of pleasure; mama—mine; yat—whose; aṅghri—feet; viṭaṅkitāyāḥ—imprinted with.
TRANSLATION
Who, therefore, can tolerate the pangs of separation from that Supreme Personality of Godhead? He could conquer the gravity and passionate wrath of His sweethearts like Satyabhāmā by His sweet smile of love, pleasing glance and hearty appeals. When He traversed my [earth's] surface, I would be immersed in the dust of His lotus feet and thus would be sumptuously covered with grass which appeared like hairs standing on me out of pleasure.
PURPORT
There were chances of separation between the Lord and His thousands of queens because of the Lord's being absent from home, but as far as His connection with earth was concerned, the Lord would traverse the earth with His lotus feet, and therefore there was no chance of separation. When the Lord left the surface of the earth to return to His spiritual abode, the earth's feelings of separation were therefore more acute.
Srila Visvanatha Cakravarti Thakur Commentary - 1.16.36
Madhu-māninīnām means Satyabhāmā and others. He took away their steadiness (sthairyam) and pride (samānam). Vitāṅkitāyāḥ means ornamented. Among all the dear women, I was always independent (such a woman is called svādhīna-bhartṛkā), and was never separate from him (since his feet always touched me). That is the meaning of the verse.
Prācīm here means “flowing east.”
Jiva's tika ||1.16.35||
kā vā saheta viraham puruṣottamasya premāvaloka-rucira-smita-valgu-jalpaiḥ |
sthairyam samānam aharan madhu-māninīnām romotsavo mama yad-anghri-viṭankitāyāḥ ||
TRANSLATION Who can tolerate separation from that supreme person whose foot prints made my hair stand on end constantly, while he took away the pride and self-control of his queens who were proud by his loving glances, pleasant smiles and sweet speech?
Who can tolerate his separation? He took away the purity (sthairyam) of the queens like Satyabhāmā, along with their pride (samānām). They were proud of being his wives and intoxicated as if by honey (madhu-māninīnām) by his sweet words, attractive smile and glances of prema. Since I am ornamented by his foot marks in the dust, my hairs stand on end on the pretext of grass.
TEXT - SB 1.16.36
tayor evaṁ kathayatoḥ
pṛthivī-dharmayos tadā
parīkṣin nāma rājarṣiḥ
prāptaḥ prācīṁ sarasvatīm
SYNONYMS
tayoḥ—between them; evam—thus; kathayatoḥ—engaged in conversation; pṛthivī—earth; dharmayoḥ—and the personality of religion; tadā—at that time; parīkṣit—King Parīkṣit; nāma—of the name; rāja-ṛṣiḥ—a saint amongst kings; prāptaḥ—arrived; prācīm—flowing towards the east; sarasvatīm—River Sarasvatī.
TRANSLATION
While the earth and the personality of religion were thus engaged in conversation, the saintly King Parīkṣit reached the shore of the Sarasvatī River, which flowed towards the east.
Thus end the Bhaktivedanta purports of the First Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "How Parīkṣit Received the Age of Kali."
17. Punishment and Reward of Kali
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10-11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43-44, 45
TEXT - SB 1.17.1
sūta uvāca
tatra go-mithunaṁ rājā
hanyamānam anāthavat
daṇḍa-hastaṁ ca vṛṣalaṁ
dadṛśe nṛpa-lāñchanam
SYNONYMS
sūtaḥ uvāca—Śrī Sūta Gosvāmī said; tatra—thereupon; go-mithunam—a cow and a bull; rājā—the King; hanyamānam—being beaten; anātha-vat—appearing to be bereft of their owner; daṇḍa-hastam—with a club in hand; ca—also; vṛṣalam—lower-caste śūdra; dadṛśe—observed; nṛpa—a king; lāñchanam—dressed like.
TRANSLATION
Sūta Gosvāmī said: After reaching that place, Mahārāja Parīkṣit observed that a lower-caste śūdra, dressed like a king, was beating a cow and a bull with a club, as if they had no owner.
PURPORT
The principal sign of the age of Kali is that lower-caste śūdras, i.e., men without brahminical culture and spiritual initiation, will be dressed like administrators or kings, and the principal business of such non-kṣatriya rulers will be to kill the innocent animals, especially the cows and the bulls, who shall be unprotected by their masters, the bona fide vaiśyas, the mercantile community. In the Bhagavad-gītā (18.44), it is said that the vaiśyas are meant to deal in agriculture, cow protection and trade. In the age of Kali, the degraded vaiśyas, the mercantile men, are engaged in supplying cows to slaughterhouses. The kṣatriyas are meant to protect the citizens of the state, whereas the vaiśyas are meant to protect the cows and bulls and utilize them to produce grains and milk. The cow is meant to deliver milk, and the bull is meant to produce grains. But in the age of Kali, the śūdra class of men are in the posts of administrators, and the cows and bulls, or the mothers and the fathers, unprotected by the vaiśyas, are subjected to the slaughterhouses organized by the śūdra administrators.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.1
sūta uvāca
tatra go-mithunaṁ rājā hanyamānam anāthavat |
daṇḍa-hastaṁ ca vṛṣalaṁ dadṛśe nṛpa-lāñchanam ||
In the seventeenth chapter the questions and answers between Parīkṣit and Dharma, and the punishment and mercy received by Kali are described.
Hanyamānām means “beating.” The śūdra wore the markings of a king, which broke the custom followed in Satya, Treta and Dvāpara yugas.
Jiva's tika ||1.17.1||
tatra go-mithunam rājā hanyamānam anāthavat |
daṇda-hastam ca vṛṣalam dadṛśe nṛpa-lānchanam ||
TRANSLATION Sūta said: At Kurukṣetra the King saw the śūdra dressed as a king beating an unprotected cow and a bull with a stick held in his hand.
Suddenly when the śūdra came, the king also came there.
TEXT - SB 1.17.2
vṛṣaṁ mṛṇāla-dhavalaṁ
mehantam iva bibhyatam
vepamānaṁ padaikena
sīdantaṁ śūdra-tāḍitam
SYNONYMS
vṛṣam—the bull; mṛṇāla-dhavalam—as white as a white lotus; mehantam—urinating; iva—as if; bibhyatam—being too afraid; vepamānam—trembling; padā ekena—standing on only one leg; sīdantam—terrified; śūdra-tāḍitam—being beaten by a śūdra.
TRANSLATION
The bull was as white as a white lotus flower. He was terrified of the śūdra who was beating him, and he was so afraid that he was standing on one leg, trembling and urinating.
PURPORT
The next symptom of the age of Kali is that principles of religion, which are all spotlessly white, like the white lotus flower, will be attacked by the uncultured śūdra population of the age. They may be descendants of brāhmaṇa or kṣatriya forefathers, but in the age of Kali, for want of sufficient education and culture of Vedic wisdom, such a śūdra-like population will defy the principles of religion, and persons who are religiously endowed will be terrified by such men. They will declare themselves as adherents of no religious principles, and many "isms" and cults will spring up in Kali-yuga only to kill the spotless bull of religion. The state will be declared to be secular, or without any particular principle of religion, and as a result there will be total indifference to the principles of religion. The citizens will be free to act as they like, without respect for sādhu, śāstra and guru. The bull standing on one leg indicates that the principles of religion are gradually diminishing. Even the fragmental existence of religious principles will be embarrassed by so many obstacles as if in the trembling condition of falling down at any time.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.2
vṛṣaṁ mṛṇāla-dhavalaṁ mehantam iva bibhyatam |
vepamānaṁ padaikena sīdantaṁ śūdra-tāḍitam ||
Mehantam iva means “as if urinating.” This means that Dharma, standing on one leg, was at every moment flowing away. It is a metaphor to express a perishing condition. Trembling of the bull indicated that the bull did not create an opposition to the actions of Kali.
TEXT - SB 1.17.3
gāṁ ca dharma-dughāṁ dīnāṁ
bhṛśaṁ śūdra-padāhatām
vivatsām āśru-vadanāṁ
kṣāmāṁ yavasam icchatīm
SYNONYMS
gām—the cow; ca—also; dharma-dughām—beneficial because one can draw religion from her; dīnām—now rendered poor; bhṛśam—distressed; śūdra—the lower caste; pada-āhatām—beaten on the legs; vivatsām—without any calf; āśru-vadanām—with tears in her eyes; kṣāmām—very weak; yavasam—grass; icchatīm—as if desiring to have some grass to eat.
TRANSLATION
Although the cow is beneficial because one can draw religious principles from her, she was now rendered poor and calfless. Her legs were being beaten by a śūdra. There were tears in her eyes, and she was distressed and weak. She was hankering after some grass in the field.
PURPORT
The next symptom of the age of Kali is the distressed condition of the cow. Milking the cow means drawing the principles of religion in a liquid form. The great ṛṣis and munis would live only on milk. Śrīla Śukadeva Gosvāmī would go to a householder while he was milking a cow, and he would simply take a little quantity of it for subsistence. Even fifty years ago, no one would deprive a sādhu of a quart or two of milk, and every householder would give milk like water. For a Sanātanist (a follower of Vedic principles) it is the duty of every householder to have cows and bulls as household paraphernalia, not only for drinking milk, but also for deriving religious principles. The Sanātanist worships cows on religious principles and respects brāhmaṇas. The cow's milk is required for the sacrificial fire, and by performing sacrifices the householder can be happy. The cow's calf not only is beautiful to look at, but also gives satisfaction to the cow, and so she delivers as much milk as possible. But in the Kali-yuga, the calves are separated from the cows as early as possible for purposes which may not be mentioned in these pages of Śrīmad-Bhāgavatam. The cow stands with tears in her eyes, the śūdra milkman draws milk from the cow artificially, and when there is no milk the cow is sent to be slaughtered. These greatly sinful acts are responsible for all the troubles in present society. People do not know what they are doing in the name of economic development. The influence of Kali will keep them in the darkness of ignorance. Despite all endeavors for peace and prosperity, they must try to see the cows and the bulls happy in all respects. Foolish people do not know how one earns happiness 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 Śrīmad-Bhāgavatam and adopt the principles for the total happiness of humanity.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.3
gāṁ ca dharma-dughāṁ dīnāṁ bhṛśaṁ śūdra-padāhatām |
vivatsām āśru-vadanāṁ kṣāmāṁ yavasam icchatīm ||
Dharma-dughām means giver of ghee for sacrifice. She (the earth) was without a calf (vivatsām) because the grains, the child of the earth, had been destroyed. She had tears in her eyes because of the destruction of dharma. She was thin (kṣāmām) because sacrifices were not performed. She desired the share of sacrifice (yavasam).
TEXT - SB 1.17.4
papraccha ratham ārūḍhaḥ
kārtasvara-paricchadam
megha-gambhīrayā vācā
samāropita-kārmukaḥ
SYNONYMS
papraccha—inquired; ratham—chariot; ārūḍhaḥ—seated on; kārtasvara—gold; paricchadam—embossed with; megha—cloud; gambhīrayā—exonerating; vācā—sound; samāropita—well equipped; kārmukaḥ—arrows and bow.
TRANSLATION
Mahārāja Parīkṣit, well equipped with arrows and bow and seated on a gold-embossed chariot, spoke to him [the śūdra] with a deep voice sounding like thunder.
PURPORT
An administrative head or king like Mahārāja Parīkṣit, with full majestic authority, well equipped with weapons to chastise miscreants, can challenge the agents of the age of Kali. Then only will it be possible to counteract the degraded age. And in the absence of such strong executive heads, there is always disruption of tranquillity. The elected show-bottle executive head, as representative of a degraded public, cannot be equal with a strong king like Mahārāja Parīkṣit. The dress or style of royal order does not count. It is one's actions which are counted.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.4
papraccha ratham ārūḍhaḥ kārtasvara-paricchadam |
megha-gambhīrayā vācā samāropita-kārmukaḥ ||
Kārtasvara means gold. He had his bow ready in case the śūdra tried to flee.
TEXT - SB 1.17.5
kas tvaṁ mac-charaṇe loke
balād dhaṁsy abalān balī
nara-devo 'si veṣeṇa
naṭavat karmaṇādvijaḥ
SYNONYMS
kaḥ—who are; tvam—you; mat—my; śaraṇe—under protection; loke—in this world; balāt—by force; haṁsi—killing; abalān—those who are helpless; balī—although full of strength; nara-devaḥ—man-god; asi—appear to be; veṣeṇa—by your dress; naṭa-vat—like a theatrical player; karmaṇā—by deeds; advi-jaḥ—a man not twice-born by culture.
TRANSLATION
Oh, who are you? You appear to be strong and yet you dare kill, within my protection, those who are helpless! By your dress you pose yourself to be a godly man [king], but by your deeds you are opposing the principles of the twice-born kṣatriyas.
PURPORT
The brāhmaṇas, kṣatriyas and vaiśyas are called twice-born because for these higher classes of men there is one birth by parental conjugation and there is another birth of cultural rejuvenation by spiritual initiation from the bona fide ācārya, or spiritual master. So a kṣatriya is also twice-born like a brāhmaṇa, and his duty is to give protection to the helpless. The kṣatriya king is considered to be the representative of God to give protection to the helpless and chastise the miscreants. Whenever there are anomalies in this routine work by the administrators, there is an incarnation of the Lord to reestablish the principles of a godly kingdom. In the age of Kali, the poor helpless animals, especially the cows, which are meant to receive all sorts of protection from the administrative heads, are killed without restriction. Thus the administrative heads under whose noses such things happen are representatives of God in name only. Such powerful administrators are rulers of the poor citizens by dress or office, but factually they are worthless, lower-class men without the cultural assets of the twice-born. No one can expect justice or equality of treatment from once-born (spiritually uncultured) lower-class men. Therefore in the age of Kali everyone is unhappy due to the maladministration of the state. The modern human society is not twice-born by spiritual culture. Therefore the people's government, by the people who are not twice-born, must be a government of Kali in which everyone is unhappy.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.5
kas tvaṁ mac-charaṇe loke balād dhaṁsy abalān balī |
nara-devo ’si veṣeṇa naṭavat karmaṇādvijaḥ ||
“Who are you to commit violence in my presence?” “I am a king.” “Since I am the king, how can you be the king?” “I am king because I am wearing the dress of a king, and acting like one.” “No! You are a śūdra by your actions. A real actor imitates the actions of another as truly as possible.”
Jiva's tika ||1.17.5||
kas tvam mac-charaṇe loke balād dhamsy abalān balī |
nara-devo ’si veṣeṇa naṭavat karmaṇādvijaḥ ||
TRANSLATION Who are you, having power? You attack the weak with force in the world under my protection. Like an actor, you appear to be a king by dress, but by actions you are a śūdra.
You are not a twice born person (advijaḥ), acting in the opposite way.
TEXT - SB 1.17.6
yas tvaṁ kṛṣṇe gate dūraṁ
saha-gāṇḍīva-dhanvanā
śocyo 'sy aśocyān rahasi
praharan vadham arhasi
SYNONYMS
yaḥ—on account of; tvam—you rogue; kṛṣṇe—Lord Kṛṣṇa; gate—having gone away; dūram—out of sight; saha—along with; gāṇḍīva—the bow named Gāṇḍīva; dhanvanā—the carrier, Arjuna; śocyaḥ—culprit; asi—you are considered; aśocyān—innocent; rahasi—in a secluded place; praharan—beating; vadham—to be killed; arhasi—deserve.
TRANSLATION
You rogue, do you dare beat an innocent cow because Lord Kṛṣṇa and Arjuna, the carrier of the Gāṇḍīva bow, are out of sight? Since you are beating the innocent in a secluded place, you are considered a culprit and therefore deserve to be killed.
PURPORT
In a civilization where God is conspicuously banished, and there is no devotee warrior like Arjuna, the associates of the age of Kali take advantage of this lawless kingdom and arrange to kill innocent animals like the cow in secluded slaughterhouses. Such murderers of animals stand to be condemned to death by the order of a pious king like Mahārāja Parīkṣit. For a pious king, the culprit who kills an animal in a secluded place is punishable by the death penalty, exactly like a murderer who kills an innocent child in a secluded place.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.6
yas tvaṁ kṛṣṇe gate dūraṁ saha-gāṇḍīva-dhanvanā |
śocyo ’sy aśocyān rahasi praharan vadham arhasi ||
“Just as you are king of your country, I am king of this time. Thus you do not have power over me.” The King answers in this verse. “Before Kṛṣṇa departed out of sight with Arjuna, where were you?” “I was present, but I did not have power because of fear of them. But I have fear of no one today.” “True. You are worthy of lamentation. You desire to die today.”
Jiva's tika ||1.17.6||
yas tvam kṛṣṇe gate dūram saha-gāṇdīva-dhanvanā |
śocyo ’sy aśocyān rahasi praharan vadham arhasi ||
TRANSLATION Since Kṛṣṇa has departed with Arjuna, you are in pitiable position. By beating innocent creatures in a solitary place, you deserve to be killed.
The Lord made a promise to Arjuna. Mām evaiṣyasi satyam te pratijāne priyo ’si me: I promise that you will truly come to me. (BG 18.65 )
This is directly described in Mahābhārata:
dadarśa tatra govindam brāhmeṇa vapuṣānvitam tenaiva dṛṣṭa-pūrveṇa sādṛśyenopasūcitam dīpyamānam sva-vapuṣā divyair astrair upaskṛtam upāsyamānam vīreṇa phālgunena suvarcasā yathā svarūpam kaunteyas dadarśa madhusūdanam Yudhiṣṭhira saw Kṛṣṇa endowed with a spiritual body, which was similar to the form he had previously seen. Kṛṣṇa was shining with his body, decorated with attractive weapons, and was worshipped by brave Arjuna who was also shining.
He saw Kṛṣṇa in his svarūpa.
TEXT - SB 1.17.7
tvaṁ vā mṛṇāla-dhavalaḥ
pādair nyūnaḥ padā caran
vṛṣa-rūpeṇa kiṁ kaścid
devo naḥ parikhedayan
SYNONYMS
tvam—you; vā—either; mṛṇāla-dhavalaḥ—as white as a lotus; pādaiḥ—of three legs; nyūnaḥ—being deprived; padā—on one leg; caran—moving; vṛṣa—bull; rūpeṇa—in the form of; kim—whether; kaścit—someone; devaḥ—demigod; naḥ—us; parikhedayan—causing grief.
TRANSLATION
Then he [Mahārāja Parīkṣit] asked the bull: Oh, who are you? Are you a bull as white as a white lotus, or are you a demigod? You have lost three of your legs and are moving on only one. Are you some demigod causing us grief in the form of a bull?
PURPORT
At least up to the time of Mahārāja Parīkṣit, no one could imagine the wretched conditions of the cow and the bull. Mahārāja Parīkṣit, therefore, was astonished to see such a horrible scene. He inquired whether the bull was not a demigod assuming such a wretched condition to indicate the future of the cow and the bull.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.7
tvaṁ vā mṛṇāla-dhavalaḥ pādair nyūnaḥ padā caran |
vṛṣa-rūpeṇa kiṁ kaścid devo naḥ parikhedayan ||
“Let that be. I will think of your first offense for a moment.” Thinking in this way the King then inquired from the bull. Are you some devatā who has come to produce lamentation for us? I have not seen such thinness and suffering even in my dreams.
TEXT - SB 1.17.8
na jātu kauravendrāṇāṁ
dordaṇḍa-parirambhite
bhū-tale 'nupatanty asmin
vinā te prāṇināṁ śucaḥ
SYNONYMS
na—not; jātu—at any time; kaurava-indrāṇām—of the kings in the Kuru dynasty; dordaṇḍa—strength of arms; parirambhite—protected by; bhū-tale—on the surface of the earth; anupatanti—grieving; asmin—up till now; vinā—save and except; te—you; prāṇinām—of the living being; śucaḥ—tears in the eyes.
TRANSLATION
Now for the first time in a kingdom well protected by the arms of the kings of the Kuru dynasty, I see you grieving with tears in your eyes. Up till now no one on earth has ever shed tears because of royal negligence.
PURPORT
The protection of the lives of both the human beings and the animals is the first and foremost duty of a government. A government must not discriminate in such principles. It is simply horrible for a pure-hearted soul to see organized animal-killing by the state in this age of Kali. Mahārāja Parīkṣit was lamenting for the tears in the eyes of the bull, and he was astonished to see such an unprecedented thing in his good kingdom. Men and animals were equally protected as far as life was concerned. That is the way in God's kingdom.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.8
na jātu kauravendrāṇāṁ dordaṇḍa-parirambhite |
bhū-tale ’nupatanty asmin vinā te prāṇināṁ śucaḥ ||
“You may be a king, but we have become miserable now.” The king then speaks with fiery pride. Except for your tears, tears have not fallen in the land which was well protected (parirambhite) by arms of punishment.
TEXT - SB 1.17.9
mā saurabheyātra śuco
vyetu te vṛṣalād bhayam
mā rodīr amba bhadraṁ te
khalānāṁ mayi śāstari
SYNONYMS
mā—do not; saurabheya—O son of Surabhi; atra—in my kingdom; śucaḥ—lamentation; vyetu—let there be; te—your; vṛṣalāt—by the śūdra; bhayam—cause of fear; mā—do not; rodīḥ—cry; amba—mother cow; bhadram—all good; te—unto you; khalānām—of the envious; mayi—while I am living; śāstari—the ruler or subduer.
TRANSLATION
O son of Surabhi, you need lament no longer now. There is no need to fear this low-class śūdra. And, O mother cow, as long as I am living as the ruler and subduer of all envious men, there is no cause for you to cry. Everything will be good for you.
PURPORT
Protection of bulls and cows and all other animals can be possible only when there is a state ruled by an executive head like Mahārāja Parīkṣit. Mahārāja Parīkṣit addresses the cow as mother, for he is a cultured, twice-born, kṣatriya king. Surabhi is the name of the cows which exist in the spiritual planets and are especially reared by Lord Śrī Kṛṣṇa Himself. As men are made after the form and features of the Supreme Lord, so also the cows are made after the form and features of the surabhi cows in the spiritual kingdom. In the material world the human society gives all protection to the human being, but there is no law to protect the descendants of Surabhi, who can give all protection to men by supplying the miracle food, milk. But Mahārāja Parīkṣit and the Pāṇḍavas were fully conscious of the importance of the cow and bull, and they were prepared to punish the cow-killer with all chastisement, including death. There has sometimes been agitation for the protection of the cow, but for want of pious executive heads and suitable laws, the cow and the bull are not given protection. The human society should recognize the importance of the cow and the bull and thus give all protection to these important animals, following in the footsteps of Mahārāja Parīkṣit. For protecting the cows and brahminical culture, the Lord, who is very kind to the cow and the brāhmaṇas (go-brāhmaṇa-hitāya), will be pleased with us and will bestow upon us real peace.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.9
mā saurabheyātra śuco vyetu te vṛṣalād bhayam |
mā rodīr amba bhadraṁ te khalānāṁ mayi śāstari ||
He then spoke consoling words to the bull who was showing the weeping cow his miserable condition. O son of Surabhi! Do not lament (śucaḥ for śocaḥ). Do not have fear, I will kill him now. He then speaks to the cow. Mayi śāstari means “while I am living as the punisher.”
TEXT - SB 1.17.10-11
yasya rāṣṭre prajāḥ sarvās
trasyante sādhvy asādhubhiḥ
tasya mattasya naśyanti
kīrtir āyur bhago gatiḥ
eṣa rājñāṁ paro dharmo
hy ārtānām ārti-nigrahaḥ
ata enaṁ vadhiṣyāmi
bhūta-druham asattamam
SYNONYMS
yasya—one whose; rāṣṭre—in the state; prajāḥ—living beings; sarvāḥ—one and all; trasyante—are terrified; sādhvi—O chaste one; asādhubhiḥ—by the miscreants; tasya—his; mattasya—of the illusioned; naśyanti—vanishes; kīrtiḥ—fame; āyuḥ—duration of life; bhagaḥ—fortune; gatiḥ—good rebirth; eṣaḥ—these are; rājñām—of the kings; paraḥ—superior; dharmaḥ—occupation; hi—certainly; ārtānām—of the sufferers; ārti—sufferings; nigrahaḥ—subduing; ataḥ—therefore; enam—this man; vadhiṣyāmi—I shall kill; bhūta-druham—revolter against other living beings; asat-tamam—the most wretched.
TRANSLATION
O chaste one, the king's good name, duration of life and good rebirth vanish when all kinds of living beings are terrified by miscreants in his kingdom. It is certainly the prime duty of the king to subdue first the sufferings of those who suffer. Therefore I must kill this most wretched man because he is violent against other living beings.
PURPORT
When there is some disturbance caused by wild animals in a village or town, the police or others take action to kill them. Similarly, it is the duty of the government to kill at once all bad social elements such as thieves, dacoits and murderers. The same punishment is also due to animal-killers because the animals of the state are also the prajā. Prajā means one who has taken birth in the state, and this includes both men and animals. Any living being who takes birth in a state has the primary right to live under the protection of the king. The jungle animals are also subject to the king, and they also have a right to live. So what to speak of domestic animals like the cows and bulls.
Any living being, if he terrifies other living beings, is a most wretched subject, and the king should at once kill such a disturbing element. As the wild animal is killed when it creates disturbances, similarly any man who unnecessarily kills or terrifies the jungle animals or other animals must be punished at once. By the law of the Supreme Lord, all living beings, in whatever shape they may be, are the sons of the Lord, and no one has any right to kill another animal, unless it is so ordered by the codes of natural law. The tiger can kill a lower animal for his subsistence, but a man cannot kill an animal for his subsistence. That is the law of God, who has created the law that a living being subsists by eating another living being. Thus the vegetarians are also living by eating other living beings. Therefore, the law is that one should live only by eating specific living beings, as ordained by the law of God. The Īśopaniṣad directs that one should live by the direction of the Lord and not at one's sweet will. A man can subsist on varieties of grains, fruits and milk ordained by God, and there is no need of animal food, save and except in particular cases.
The illusioned king or executive head, even though sometimes advertised as a great philosopher and learned scholar, will allow slaughterhouses in the state without knowing that torturing poor animals clears the way to hell for such foolish kings or executive heads. The executive head must always be alert to the safety of the prajās, both man and animal, and inquire whether a particular living being is harassed at any place by another living being. The harassing living being must at once be caught and put to death, as shown by Mahārāja Parīkṣit.
The people's government, or government by the people, should not allow killing of innocent animals by the sweet will of foolish government men. They must know the codes of God, as mentioned in the revealed scriptures. Mahārāja Parīkṣit quotes here that according to the codes of God the irresponsible king or state executive jeopardizes his good name, duration of life, power and strength and ultimately his progressive march towards a better life and salvation after death. Such foolish men do not even believe in the existence of a next life.
While commenting on this particular verse, we have in our presence the statement of a great modern politician who has recently died and left his will, which discloses his poor fund of knowledge of the codes of God mentioned by Mahārāja Parīkṣit. The politician was so ignorant of the codes of God that he writes: "I do not believe in any such ceremonies, and to submit to them, even as a matter of form, would be hypocrisy and an attempt to delude ourselves and others... I have no religious sentiment in the matter."
Contrasting these statements of a great politician in the modern age with those of Mahārāja Parīkṣit, we find a vast difference. Mahārāja Parīkṣit was pious according to the scriptural codes, whereas the modern politician goes by his personal belief and sentiments. Any great man of the material world is, after all, a conditioned soul. He is bound by his hands and feet by the ropes of material nature, and still the foolish conditioned soul thinks of himself as free to act by his whimsical sentiments. The conclusion is that people in the time of Mahārāja Parīkṣit were happy, and the animals were given proper protection because the executive head was not whimsical or ignorant of God's law. Foolish, faithless creatures try to avoid the existence of the Lord and proclaim themselves secular at the cost of valuable human life. The human life is especially meant for knowing the science of God, but foolish creatures, especially in this age of Kali, instead of knowing God scientifically, make propaganda against religious belief as well as the existence of God, even though they are always bound by the laws of God by the symptoms of birth, death, old age and disease.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.10-11
yasya rāṣṭre prajāḥ sarvās trasyante sādhvy asādhubhiḥ |
tasya mattasya naśyanti kīrtir āyur bhago gatiḥ ||
eṣa rājñāṁ paro dharmo hy ārtānām ārti-nigrahaḥ |
ata enaṁ vadhiṣyāmi bhūta-druham asattamam ||
“But if you kill him because of us, then we become implicated in killing. Do not do that.” He replies. “I must kill him for my benefit. It is not because of your request.”
TEXT - SB 1.17.12
ko 'vṛścat tava pādāṁs trīn
saurabheya catuṣ-pada
mā bhūvaṁs tvādṛśā rāṣṭre
rājñāṁ kṛṣṇānuvartinām
SYNONYMS
kaḥ—who is he; avṛścat—cut off; tava—your; pādān—legs; trīn—three; saurabheya—O son of Surabhi; catuḥ-pada—you are four-legged; mā—never to be; bhūvan—it so happened; tvādṛśāḥ—as yourself; rāṣṭre—in the state; rājñām—of the kings; kṛṣṇa-anuvartinām—those who follow the codes of Kṛṣṇa, the Supreme Personality of Godhead.
TRANSLATION
He [Mahārāja Parīkṣit] repeatedly addressed and questioned the bull thus: O son of Surabhi, who has cut off your three legs? In the state of the kings who are obedient to the laws of the Supreme Personality of Godhead, Kṛṣṇa, there is no one as unhappy as you.
PURPORT
The kings or the executive heads of all states must know the codes of Lord Kṛṣṇa (generally Bhagavad-gītā and Śrīmad-Bhāgavatam) and must act accordingly in order to fulfill the mission of human life, which is to make an end to all miseries of material conditions. One who knows the codes of Lord Kṛṣṇa can achieve this end without any difficulty. In the Bhagavad-gītā, in a synopsis, we can understand the codes of Godhead, and in the Śrīmad-Bhāgavatam the same codes are explained further.
In a state where the codes of Kṛṣṇa are followed, no one is unhappy. Where such codes are not followed, the first sign is that three legs of the representative of religion are cut off, and thereby all miseries follow. When Kṛṣṇa was personally present, the codes of Kṛṣṇa were being followed without question, but in His absence such codes are presented in the pages of Śrīmad-Bhāgavatam for the guidance of the blind persons who happen to be at the helm of all affairs.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.12
ko ’vṛścat tava pādāṁs trīn saurabheya catuṣ-pada |
mā bhūvaṁs tvādṛśā rāṣṭre rājñāṁ kṛṣṇānuvartinām ||
TEXT - SB 1.17.13
ākhyāhi vṛṣa bhadraṁ vaḥ
sādhūnām akṛtāgasām
ātma-vairūpya-kartāraṁ
pārthānāṁ kīrti-dūṣaṇam
SYNONYMS
ākhyāhi—just let me know; vṛṣa—O bull; bhadram—good; vaḥ—for you; sādhūnām—of the honest; akṛta-āgasām—of those who are offenseless; ātma-vairūpya—deformation of the self; kartāram—the doer; pārthānām—of the sons of Pṛthā; kīrti-dūṣaṇam—blackmailing the reputation.
TRANSLATION
O bull, you are offenseless and thoroughly honest; therefore I wish all good to you. Please tell me of the perpetrator of these mutilations, which blackmail the reputation of the sons of Pṛthā.
PURPORT
The reputation of the reign of Mahārāja Rāmacandra and that of the kings who followed in the footsteps of Mahārāja Rāmacandra, like the Pāṇḍavas and their descendants, are never to be forgotten because in their kingdom offenseless and honest living beings were never in trouble. The bull and the cow are the symbols of the most offenseless living beings because even the stool and urine of these animals are utilized to benefit human society. The descendants of the sons of Pṛthā, like Mahārāja Parīkṣit, were afraid of losing their reputations, but in the modern days the leaders are not even afraid of killing such offenseless animals. Herein lies the difference between the reign of those pious kings and the modern states ruled by irresponsible executive heads without knowledge of the codes of God.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.13
ākhyāhi vṛṣa bhadraṁ vaḥ sādhūnām akṛtāgasām |
ātma-vairūpya-kartāraṁ pārthānāṁ kīrti-dūṣaṇam ||
“If you tell me, I will kill that person.” “I have nothing to say.” “O bull! You, who are good natured and offenseless, are auspicious in happiness and in suffering. But tell me the criminal who is spoiling the fame of the Pāṇḍavas. Who is the person who disfigured you by cutting off your legs?”
TEXT - SB 1.17.14
jane 'nāgasy aghaṁ yuñjan
sarvato 'sya ca mad-bhayam
sādhūnāṁ bhadram eva syād
asādhu-damane kṛte
SYNONYMS
jane—to the living beings; anāgasi—those who are offenseless; agham—sufferings; yuñjan—by applying; sarvataḥ—anywhere and everywhere; asya—of such offenders; ca—and; mat-bhayam—fear me; sādhūnām—of the honest persons; bhadram—good fortune; eva—certainly; syāt—will take place; asādhu—dishonest miscreants; damane—curbed; kṛte—being so done.
TRANSLATION
Whoever causes offenseless living beings to suffer must fear me anywhere and everywhere in the world. By curbing dishonest miscreants, one automatically benefits the offenseless.
PURPORT
Dishonest miscreants flourish because of cowardly and impotent executive heads of state. But when the executive heads are strong enough to curb all sorts of dishonest miscreants, in any part of the state, certainly they cannot flourish. When the miscreants are punished in an exemplary manner, automatically all good fortune follows. As said before, it is the prime duty of the king or the executive head to give protection in all respects to the peaceful, offenseless citizens of the state. The devotees of the Lord are by nature peaceful and offenseless, and therefore it is the prime duty of the state to arrange to convert everyone to become a devotee of the Lord. Thus automatically there will be peaceful, offenseless citizens. Then the only duty of the king will be to curb the dishonest miscreants. That will bring about peace and harmony all over human society.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.14
jane ’nāgasy aghaṁ yuñjan sarvato ’sya ca mad-bhayam |
sādhūnāṁ bhadram eva syād asādhu-damane kṛte ||
By telling me who he is, he will have fear of me. But even if you do not tell, under all conditions, he will fear me. He who harms the innocent will fear me by all causes (sarvataḥ).
TEXT - SB 1.17.15
anāgaḥsv iha bhūteṣu
ya āgas-kṛn niraṅkuśaḥ
āhartāsmi bhujaṁ sākṣād
amartyasyāpi sāṅgadam
SYNONYMS
anāgaḥsu iha—to the offenseless; bhūteṣu—living beings; yaḥ—the person; āgaḥ-kṛt—commits offense; niraṅkuśaḥ—upstart; āhartā asmi—I shall bring forth; bhujam—arms; sākṣāt—directly; amartyasya api—even one who is a demigod; sa-aṅgadam—with decorations and armor.
TRANSLATION
An upstart living being who commits offenses by torturing those who are offenseless shall be directly uprooted by me, even though he be a denizen of heaven with armor and decorations.
PURPORT
The denizens of the heavenly kingdom are called amara, or deathless, due to their possessing a long span of life, far greater than that of the human beings. For a human being, who has only a maximum one-hundred-year duration of life, a span of life spreading over millions of years is certainly considered to be deathless. For example, from the Bhagavad-gītā we learn that on the Brahmaloka planet the duration of one day is calculated to be 4,300,000 x 1,000 solar years. Similarly, in other heavenly planets one day is calculated to be six months of this planet, and the inhabitants get a life of ten million of their years. Therefore, in all higher planets, since the span of life is far greater than that of the human being, the denizens are called deathless by imagination, although actually no one within the material universe is deathless.
Mahārāja Parīkṣit challenges even such denizens of heaven if they torture the offenseless. This means that the state executive head must be as strong as Mahārāja Parīkṣit so that he may be determined to punish the strongest offenders. It should be the principle of a state executive head that the offender of the codes of God is always punished.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.15
anāgaḥsv iha bhūteṣu ya āgas-kṛn niraṅkuśaḥ |
āhartāsmi bhujaṁ sākṣād amartyasyāpi sāṅgadam ||
“What happens if there is someone stronger that you?” Even if the person is a devatā, I will cut off his arms at the root—with the armbands. Actually there is no person among men and devatās who is as strong as me.
TEXT - SB 1.17.16
rājño hi paramo dharmaḥ
sva-dharma-sthānupālanam
śāsato 'nyān yathā-śāstram
anāpady utpathān iha
SYNONYMS
rājñaḥ—of the king or the executive head; hi—certainly; paramaḥ—supreme; dharmaḥ—occupational duty; sva-dharma-stha—one who is faithful to his prescribed duty; anupālanam—giving protection always; śāsataḥ—while ruling; anyān—others; yathā—according to; śāstram—rulings of scriptures; anāpadi—without danger; utpathān—persons going astray; iha—as a matter of fact.
TRANSLATION
The supreme duty of the ruling king is to give all protection to law-abiding persons and to chastise those who stray from the ordinances of the scriptures in ordinary times, when there is no emergency.
PURPORT
In the scriptures there is mention of āpad-dharma, or occupational duty at times of extraordinary happenings. It is said that sometimes the great sage Viśvāmitra had to live on the flesh of dogs in some extraordinary dangerous position. In cases of emergency, one may be allowed to live on the flesh of animals of all description, but that does not mean that there should be regular slaughterhouses to feed the animal-eaters and that this system should he encouraged by the state. No one should try to live on flesh in ordinary times simply for the sake of the palate. If anyone does so, the king or the executive head should punish him for gross enjoyment.
There are regular scriptural injunctions for different persons engaged in different occupational duties, and one who follows them is called svadharma-stha, or faithful in one's prescribed duties. In the Bhagavad-gītā (18.48) it is advised that one should not give up his occupational prescribed duties, even if they are not always flawless. Such sva-dharma might be violated in cases of emergency, if one is forced by circumstances, but they cannot be violated in ordinary times. The state executive head is to see that such sva-dharma is not changed by the follower, whatever it may be, and he should give all protection to the follower of sva-dharma. The violator is subject to punishment in terms of the śāstra, and the duty of the king is to see that everyone strictly follows his occupational duty, as prescribed in the scripture.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.16
rājño hi paramo dharmaḥ sva-dharma-sthānupālanam |
śāsato ’nyān yathā-śāstram anāpady utpathān iha ||
“What is the use in punishing one person and not punishing another person?” This verse answers. He punishes those who are sinful (anyān).
TEXT - SB 1.17.17
dharma uvāca
etad vaḥ pāṇḍaveyānāṁ
yuktam ārtābhayaṁ vacaḥ
yeṣāṁ guṇa-gaṇaiḥ kṛṣṇo
dautyādau bhagavān kṛtaḥ
SYNONYMS
dharmaḥ uvāca—the personality of religion said; etat—all these; vaḥ—by you; pāṇḍaveyānām—of those who are in the Pāṇḍava dynasty; yuktam—just befitting; ārta—the sufferer; abhayam—freedom from all fears; vacaḥ—speeches; yeṣām—those; guṇa-gaṇaiḥ—by the qualifications; kṛṣṇaḥ—even Lord Kṛṣṇa; dautya-ādau—the duty of a messenger, etc.; bhagavān—the Personality of Godhead; kṛtaḥ—performed.
TRANSLATION
The personality of religion said: These words just spoken by you befit a person of the Pāṇḍava dynasty. Captivated by the devotional qualities of the Pāṇḍavas, even Lord Kṛṣṇa, the Personality of Godhead, performed duties as a messenger.
PURPORT
The assurances and challenges made by Mahārāja Parīkṣit are never exaggerations of his real power. The Mahārāja said that even the denizens of heaven could not escape his stringent government if they were violators of religious principles. He was not falsely proud, for a devotee of the Lord is equally as powerful as the Lord or sometimes more powerful by His grace, and any promise made by a devotee, though it may be ordinarily very difficult to fulfill, is properly executed by the grace of the Lord. The Pāṇḍavas, by their unalloyed devotional service and full surrender unto the Lord, made it possible for the Lord to become a chariot driver or sometimes their letter messenger. Such duties executed by the Lord for His devotee are always very pleasing to the Lord because the Lord wants to render service to His unalloyed devotee, whose life has no other engagement than to serve the Lord with full love and devotion. Mahārāja Parīkṣit, grandson of Arjuna, the celebrated friendly servitor of the Lord, was a pure devotee of the Lord like his grandfather, and therefore the Lord was always with him, even from the time when he was helplessly lying in the womb of his mother and was attacked by the blazing brahmāstra weapon of Aśvatthāmā. A devotee is always under the protection of the Lord, and therefore the assurance of protection by Mahārāja Parīkṣit could never be without meaning. The personality of religion accepted this fact and thus thanked the King for his being true to his exalted position.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.17
dharma uvāca—
etad vaḥ pāṇḍaveyānāṁ yuktam ārtābhayaṁ vacaḥ |
yeṣāṁ guṇa-gaṇaiḥ kṛṣṇo dautyādau bhagavān kṛtaḥ ||
Kṛṣṇa was attracted to all their qualities which were filled with prema. Because Kṛṣṇa is controlled only by prema, and since you are the son of Arjuna with qualities similar to his, Kṛṣṇa is controlled by your qualities as well. Therefore nothing is impossible for you.
TEXT - SB 1.17.18
na vayaṁ kleśa-bījāni
yataḥ syuḥ puruṣarṣabha
puruṣaṁ taṁ vijānīmo
vākya-bheda-vimohitāḥ
SYNONYMS
na—not; vayam—we; kleśa-bījāni—the root cause of sufferings; yataḥ—wherefrom; syuḥ—it so happens; puruṣa-ṛṣabha—O greatest of all human beings; puruṣam—the person; tam—that; vijānīmaḥ—know; vākya-bheda—difference of opinion; vimohitāḥ—bewildered by.
TRANSLATION
O greatest among human beings, it is very difficult to ascertain the particular miscreant who has caused our sufferings, because we are bewildered by all the different opinions of theoretical philosophers.
PURPORT
There are many theoretical philosophers in the world who put forward their own theories of cause and effect especially about the cause of suffering and its effect on different living beings. Generally there are six great philosophers: Kaṇāda, the author of Vaiśeṣika philosophy; Gautama, the author of logic; Patañjali, the author of mystic yoga; Kapila, the author of Sāṅkhya philosophy; Jaimini, the author of Karma-mīmāṁsā; and Vyāsadeva, the author of Vedānta-darśana.
Although the bull, or the personality of religion, and the cow, the personality of the earth, knew perfectly well that the personality of Kali was the direct cause of their sufferings, still, as devotees of the Lord, they knew well also that without the sanction of the Lord no one could inflict trouble upon them. According to the Padma Purāṇa, our present trouble is due to the fructifying of seedling sins, but even those seedling sins also gradually fade away by execution of pure devotional service. Thus even if the devotees see the mischief-mongers, they do not accuse them for the sufferings inflicted. They take it for granted that the mischief-monger is made to act by some indirect cause, and therefore they tolerate the sufferings, thinking them to be God-given in small doses, for otherwise the sufferings should have been greater.
Mahārāja Parīkṣit wanted to get a statement of accusation against the direct mischief-monger, but they declined to give it on the abovementioned grounds. Speculative philosophers, however, do not recognize the sanction of the Lord; they try to find out the cause of sufferings in their own way, as will be described in the following verses. According to Śrīla Jīva Gosvāmī, such speculators are themselves bewildered, and thus they cannot know that the ultimate cause of all causes is the Supreme Lord, the Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.18
na vayaṁ kleśa-bījāni yataḥ syuḥ puruṣarṣabha |
puruṣaṁ taṁ vijānīmo vākya-bheda-vimohitāḥ ||
I do not know the person from who the seeds of suffering will arise. “Why do you conceal the person? I even see the person who is giving you suffering.” “True, he is giving me suffering, but there should be a seed of my suffering, because of which he gives me suffering. It cannot be otherwise. I do not know that person from whom the seed arises.” “But you know scriptures. Why do you not know?” “True. Knowledge of many scriptures is the cause of misunderstanding them.
Jiva's tika ||1.17.18||
na vayam kleśa-bījāni yataḥ syuḥ puruṣarṣabha |
puruṣam tam vijānīmo vākya-bheda-vimohitāḥ ||
TRANSLATION O best of men! I do not know the person who is the cause of my suffering, since I am bewildered by different statements of scripture.
Though the bull knew who had directly committed violence, it was not proper to indicate that, thinking that it was secondary. He gives the conclusion concerning the agent of violence, without identifying him, in three verses. All of us, who believe in the Lord, but are bewildered by various statements of scripture, do not understand the supreme Lord since he is invisible to everyone.
TEXT - SB 1.17.19
kecid vikalpa-vasanā
āhur ātmānam ātmanaḥ
daivam anye 'pare karma
svabhāvam apare prabhum
SYNONYMS
kecit—some of them; vikalpa-vasanāḥ—those who deny all kinds of duality; āhuḥ—declare; ātmānam—own self; ātmanaḥ—of the self; daivam—superhuman; anye—others; apare—someone else; karma—activity; svabhāvam—material nature; apare—many other; prabhum—authorities.
TRANSLATION
Some of the philosophers, who deny all sorts of duality, declare that one's own self is responsible for his personal happiness and distress. Others say that superhuman powers are responsible, while yet others say that activity is responsible, and the gross materialists maintain that nature is the ultimate cause.
PURPORT
As referred to above, philosophers like Jaimini and his followers establish that fruitive activity is the root cause of all distress and happiness, and that even if there is a superior authority, some superhuman powerful God or gods, He or they are also under the influence of fruitive activity because they reward result according to one's action. They say that action is not independent because action is performed by some performer; therefore, the performer himself is the cause of his own happiness or distress. In the Bhagavad-gītā (6.5) also it is confirmed that by one's mind, freed from material affection, one can deliver himself from the sufferings of material pangs. So one should not entangle oneself in matter by the mind's material affections. Thus one's own mind is one's friend or enemy in one's material happiness and distress.
Atheistic, materialistic Sāṅkhyaites conclude that material nature is the cause of all causes. According to them, combinations of material elements are the causes of material happiness and distress, and disintegration of matter is the cause of freedom from all material pangs. Gautama and Kaṇāda find that atomic combination is the cause of everything, and impersonalists like Aṣṭāvakra discover that the spiritual effulgence of Brahman is the cause of all causes. But in the Bhagavad-gītā the Lord Himself declares that He is the source of impersonal Brahman, and therefore He, the Personality of Godhead, is the ultimate cause of all causes. It is also confirmed in the Brahma-saṁhitā that Lord Kṛṣṇa is the ultimate cause of all causes.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.19
kecid vikalpa-vasanā āhur ātmānam ātmanaḥ |
daivam anye ’pare karma svabhāvam apare prabhum ||
Here the different opinions are described. Some, the yogīs, who cover up (vasanā) the difference (vikalpa), say the soul, master of the self, gives happiness and suffering. The Gītā (6.5) says ātmaiva hy ātmano bandhur ātmaiva ripur ātmana: the ātmā itself is the friend of the soul and the enemy of the soul. Or the meaning can be: some, the advaitins, who say that the jīva and the lord become one say that the ātmā is the source of happiness and suffering. They also say that devatās cannot be the cause since they are controlled by karma as well, and karma cannot be the cause because it is not independent. Thus only the ātmā is the cause and nothing else. Others, those who believe in planets controlled by devatās, say that planets are the cause. The Mīmāṁsakas say that karma is the cause. Others, the Lokāyatas, say that svabhāva, theinherent property of matter, is the cause.
Jiva's tika ||1.17.19||
kecid vikalpa-vasanā āhur ātmānam ātmanaḥ |
daivam anye pare karma svabhāvam apare prabhum ||
TRANSLATION Some say the self is the cause of suffering. Others say planets are the cause of suffering. Others say karma is the cause. Others say the inherent property of matter is the cause.
He enumerates the various opinions in one verse, since everyone is bewildered by the various statements. These are based on the Vedas, since the Vedas are authoritative proof. Some say it is karma. Others, the followers of Sānkhya, say it is inherent in matter.
TEXT - SB 1.17.20
apratarkyād anirdeśyād
iti keṣv api niścayaḥ
atrānurūpaṁ rājarṣe
vimṛśa sva-manīṣayā
SYNONYMS
apratarkyāt—beyond the power of reasoning; anirdeśyāt—beyond the power of thinking; iti—thus; keṣu—someone; api—also; niścayaḥ—definitely concluded; atra—herein; anurūpam—which of them is right; rāja-ṛṣe—O sage amongst the kings; vimṛśa—judge yourself; sva—by your own; manīṣayā—power of intelligence.
TRANSLATION
There are also some thinkers who believe that no one can ascertain the cause of distress by argumentation, nor know it by imagination, nor express it by words. O sage amongst kings, judge for yourself by thinking over all this with your own intelligence.
PURPORT
The Vaiṣṇavites, the devotees of the Lord, do believe, as above explained, that nothing can take place without the sanction of the Supreme Lord. He is the supreme director, for He confirms in the Bhagavad-gītā (15.15) that He, as all-pervading Paramātmā, stays in everyone's heart and keeps vigilance over all actions and witnesses all activities. The argument of the atheist that one cannot be punished for one's misdeeds unless proved before a qualified justice is refuted herein, for we accept the perpetual witness and constant companion of the living being. A living being may forget all that he might have done in his past or present life, but one must know that in the same tree of the material body, the individual soul and the Supreme Soul as Paramātmā are sitting like two birds. One of them, the living being, is enjoying the fruits of the tree, whereas the Supreme Being is there to witness the activities. Therefore the Paramātmā feature, the Supreme Soul, is actually the witness of all activities of the living being, and only by His direction can the living being remember or forget what he might have done in the past. He is, therefore, both the all-pervading impersonal Brahman and the localized Paramātmā in everyone's heart. He is the knower of all past, present and future, and nothing can be concealed from Him. The devotees know this truth, and therefore they discharge their duties sincerely, without being overly anxious for rewards. Besides that, one cannot estimate the Lord's reactions, either by speculation or by scholarship. Why does He put some into difficulty and not others? He is the supreme knower of the Vedic knowledge, and thus He is the factual Vedāntist. At the same time He is the compiler of the Vedānta. No one is independent of Him, and everyone is engaged in His service in different ways. In the conditioned state, such services are rendered by the living being under force of the material nature, whereas in the liberated state the living being is helped by the spiritual nature in the voluntary loving service of the Lord. There is no incongruity or inebriety in His actions. All are on the path of Absolute Truth. Bhīṣmadeva correctly estimated the inconceivable actions of the Lord. The conclusion is, therefore, that the sufferings of the representative of religion and the representative of the earth, as present before Mahārāja Parīkṣit, were planned to prove that Mahārāja Parīkṣit was the ideal executive head because he knew well how to give protection to the cows (the earth) and the brāhmaṇas (religious principles), the two pillars of spiritual advancement. Everyone is under the full control of the Lord. He is quite correct in His action when He desires something to be done by someone, irrespective of the consideration of the particular case. Mahārāja Parīkṣit was thus put to test for his greatness. Now let us see how he solves it by his sagacious mind.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.20
apratarkyād anirdeśyād iti keṣv api niścayaḥ |
atrānurūpaṁ rājarṣe vimṛśa sva-manīṣayā ||
The Vaiṣṇavas ascertain that the happiness and suffering come from the Supreme Lord who cannot be determined by designations. Śruti says tvad-avagamī na vetti bhavad-uttha-śubhāśubhayor guṇa-viguṇānvayān: one who knows you cannot understand your connection with good and bad qualities which give auspiciousness and inauspiciousness.
sukhaṁ duḥkhaṁ bhavo ’bhāvo bhayaṁ cābhayam eva ca
ahiṁsā samatā tuṣṭis tapo dānaṁ yaśo ’yaśaḥ
bhavanti bhāvā bhūtānāṁ matta eva pṛthag-vidhāḥ
Pleasure, pain, birth, death, fear, fearlessness, non-violence, equanimity, satisfaction, austerity, charity, fame, infamy--all these various states of the living beings arise only from me. BG 10.4-5
“But why should it be impossible to designate the Lord as the cause?” From seeing people’s suffering arising from time, karma, property of matter, planets, ghosts, kings, snakes and sickness, even those things cannot be determined as the cause since in reality, those causes are not independent. Everything arises from the Lord. But it is improper for the worshippers to say that the Lord is the cause of happiness and distress.
“But like and dislike do not exist in the Lord.” Yes, he is beyond conjecture (apratarkyād) because being beyond our logical abilities, he does not have like and dislike (in spite of being the ultimate cause of happiness and distress.) Bhīṣma has said:
na hy asya karhicid rājan pumān veda vidhitsitam
yad vijijñāsayā yuktā muhyanti kavayo ’pi hi
O King! No one can understand the plan of Kṛṣṇa because even those engaged in reasoning and scripture are bewildered by that inquiry. SB 1.9.16
“It can be inferred that the Lord gives suffering to me for benefiting the devotees. He desires to increase remembrance of the Lord by increasing the miserable condition of developing devotees, like me, the bull. As well he wants to announce the fame of the highest devotee like you by your punishing Kali.
Among the various opinions which is the best? You decide by your intelligence the proper truth (anurūpam), because you are a sage among kings (rājarṣi).”
By using the word niścayaḥ (certainty) at the end of the list of opinions, this final opinion should be taken as the correct conclusion according to the Vaiṣṇavas. By saying “among all of them (keṣu)” it is indicated that this idea is rare. The king should consider this (vimṛśa) among the various alternatives. Happiness and distress are not illusory because suffering is actually experienced. Its cause is not the ātmā itself, since the jīva is dependent. The cause is not the planets because they are dependent on movement of time. The cause of suffering and happiness is not karma because it is insentient. Moreover the man of dharma (following the path of the Mīmāṁśakas) has prārabdha and aprārabdha karmas. If so, then their idea that following their path of karma destroys suffering is negated. Svabhāva is not the cause since it is not an exclusive cause. The Lord as the cause is absolute. Bhīṣma has said already that the plan of the Lord however is impossible for everyone to understand.
Jiva's tika ||1.17.20|| apratarkyād anirdeśyād iti keṣv api niścayaḥ |
atrānurūpam rājarṣe vimṛśa sva-manīṣayā ||
TRANSLATION And among these, some ascertain that happiness and distress come from that which is beyond reason and perception, O sage among kings! Consider the proper truth by your intelligence.
He states with conviction his own opinion as a believer in the Lord.
TEXT - SB 1.17.21
sūta uvāca
evaṁ dharme pravadati
sa samrāḍ dvija-sattamāḥ
samāhitena manasā
vikhedaḥ paryacaṣṭa tam
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; evam—so; dharme—the personality of religion; pravadati—thus having spoken; saḥ—he; samrāṭ—the Emperor; dvija-sattamāḥ—O best among the brāhmaṇas; samāhitena—with proper attention; manasā—by the mind; vikhedaḥ—without any mistake; paryacaṣṭa—counterreplied; tam—unto him.
TRANSLATION
Sūta Gosvāmī said: O best among the brāhmaṇas, the Emperor Parīkṣit, thus hearing the personality of religion speak, was fully satisfied, and without mistake or regret he gave his reply.
PURPORT
The statement of the bull, the personality of religion, was full of philosophy and knowledge, and the King was satisfied, since he could understand that the suffering bull was not an ordinary one. Unless one is perfectly conversant with the law of the Supreme Lord, one cannot speak such things touching philosophical truths. The Emperor, being also on an equal level of sagacity, replied to the point, without doubts or mistakes.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.21
sūta uvāca
evaṁ dharme pravadati sa samrāḍ dvija-sattamāḥ |
samāhitena manasā vikhedaḥ paryacaṣṭa tam ||
By mind in meditation (samāhitena) the King answered (paryacaṣṭa).
TEXT - SB 1.17.22
rājovāca
dharmaṁ bravīṣi dharma-jña
dharmo 'si vṛṣa-rūpa-dhṛk
yad adharma-kṛtaḥ sthānaṁ
sūcakasyāpi tad bhavet
SYNONYMS
rājā uvāca—the King said; dharmam—religion; bravīṣi—as you speak; dharma-jña—O one who knows the codes of religion; dharmaḥ—the personality of religion; asi—you are; vṛṣa-rūpa-dhṛk—in the disguise of a bull; yat—whatever; adharma-kṛtaḥ—one who acts irreligiously; sthānam—place; sūcakasya—of the identifier; api—also; tat—that; bhavet—becomes.
TRANSLATION
The King said: O you, who are in the form of a bull! You know the truth of religion, and you are speaking according to the principle that the destination intended for the perpetrator of irreligious acts is also intended for one who identifies the perpetrator. You are no other than the personality of religion.
PURPORT
A devotee's conclusion is that no one is directly responsible for being a benefactor or mischief-monger without the sanction of the Lord; therefore he does not consider anyone to be directly responsible for such action. But in both the cases he takes it for granted that either benefit or loss is God-sent, and thus it is His grace. In case of benefit, no one will deny that it is God-sent, but in case of loss or reverses one becomes doubtful about how the Lord could be so unkind to His devotee as to put him in great difficulty. Jesus Christ was seemingly put into such great difficulty, being crucified by the ignorant, but he was never angry at the mischief-mongers. That is the way of accepting a thing, either favorable or unfavorable. Thus for a devotee the identifier is equally a sinner, like the mischief-monger. By God's grace, the devotee tolerates all reverses. Mahārāja Parīkṣit observed this, and therefore he could understand that the bull was no other than the personality of religion himself. In other words, a devotee has no suffering at all because so-called suffering is also God's grace for a devotee who sees God in everything. The cow and bull never placed any complaint before the King for being tortured by the personality of Kali, although everyone lodges such complaints before the state authorities. The extraordinary behavior of the bull made the King conclude that the bull was certainly the personality of religion, for no one else could understand the finer intricacies of the codes of religion.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.22
Though you should tell me, the king, who has beat you, you do not say, because the person who points out the sinner also goes to the same place as the sinner. I can guess that you are dharma himself.
TEXT - SB 1.17.23
athavā deva-māyāyā
nūnaṁ gatir agocarā
cetaso vacasaś cāpi
bhūtānām iti niścayaḥ
SYNONYMS
athavā—alternatively; deva—the Lord; māyāyāḥ—energies; nūnam—very little; gatiḥ—movement; agocarā—inconceivable; cetasaḥ—either by the mind; vacasaḥ—by words; ca—or; api—also; bhūtānām—of all living beings; iti—thus; niścayaḥ—concluded.
TRANSLATION
Thus it is concluded that the Lord's energies are inconceivable. No one can estimate them by mental speculation or by word jugglery.
PURPORT
A question may be raised as to why a devotee should refrain from identifying an actor, although he knows definitely that the Lord is the ultimate doer of everything. Knowing the ultimate doer, one should not pose himself as ignorant of the actual performer. To answer this doubt, the reply is that the Lord is also not directly responsible, for everything is done by His deputed māyā-śakti, or material energy. The material energy is always provoking doubts about the supreme authority of the Lord. The personality of religion knew perfectly well that nothing can take place without the sanction of the Supreme Lord, and still he was put into doubts by the deluding energy, and thus he refrained from mentioning the supreme cause. This doubtfulness was due to the contamination of both Kali and the material energy. The whole atmosphere of the age of Kali is magnified by the deluding energy, and the proportion of measurement is inexplicable.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.23
athavā deva-māyāyā nūnaṁ gatir agocarā |
cetaso vacasaś cāpi bhūtānām iti niścayaḥ ||
You have said everything. What has been said is true. The cause is beyond reasoning (apratarkyād). The course of the Lord’s energy which causes maintenance and destruction of the whole universe (deva-māyāyāḥ) is beyond the mind (cetasaḥ). It is beyond words. Thus it is apratarkya and anirdeśya. Since māyā is only under his control, who can know and say how the Lord arranges happiness and distress in the form of maintenance and destruction for the living entities.
Jiva's tika ||1.17.23||
athavā deva-māyāyā nūnam gatir agocarā |
cetaso vacasaś cāpi bhūtānām iti niścayaḥ ||
TRANSLATION It is certain that the course of the Lord’s māyā is beyond the thought and words of the living entities.
“It is proper that a person authoritative in protecting all dharma and a particular case of dharma to speak the truth. Why say that you do not know, though you believe in the Lord?” But now, by the influence of time, caused by the Lord’s māyā, this doubt is suitable even for you. The word deva is used with māyā to indicate that the Lord makes arrangements but is not touched by the faults of material māyā.
TEXT - SB 1.17.24
tapaḥ śaucaṁ dayā satyam
iti pādāḥ kṛte kṛtāḥ
adharmāṁśais trayo bhagnāḥ
smaya-saṅga-madais tava
SYNONYMS
tapaḥ—austerity; śaucam—cleanliness; dayā—mercy; satyam—truthfulness; iti—thus; pādāḥ—legs; kṛte—in the age of Satya; kṛtāḥ—established; adharma—irreligiosity; aṁśaiḥ—by the parts; trayaḥ—three combined; bhagnāḥ—broken; smaya—pride; saṅga—too much association with women; madaiḥ—intoxication; tava—your.
TRANSLATION
In the age of Satya [truthfulness] your four legs were established by the four principles of austerity, cleanliness, mercy and truthfulness. But it appears that three of your legs are broken due to rampant irreligion in the form of pride, lust for women, and intoxication.
PURPORT
The deluding energy, or material nature, can act upon the living beings proportionately in terms of the living beings' falling prey to the deluding attraction of māyā. Moths are captivated by the glaring brightness of light, and thus they become prey to the fire. Similarly, the deluding energy is always captivating the conditioned souls to become prey to the fire of delusion, and the Vedic scriptures warn the conditioned souls not to become prey to delusion but to get rid of it. The Vedas warn us to go not to the darkness of ignorance but to the progressive path of light. The Lord Himself also warns that the deluding power of material energy is too powerful to overcome, but one who completely surrenders unto the Lord can easily do so. But to surrender unto the lotus feet of the Lord is also not very easy. Such surrender is possible by persons of austerity, cleanliness, mercy and truthfulness. These four principles of advanced civilization were remarkable features in the age of Satya. In that age, every human being was practically a qualified brāhmaṇa of the highest order, and in the social orders of life they were all paramahaṁsas, or the topmost in the renounced order. By cultural standing, the human beings were not at all subjected to the deluding energy. Such strong men of character were competent enough to get away from the clutches of māyā. But gradually, as the basic principles of brahminical culture, namely austerity, cleanliness, mercy and truthfulness, became curtailed by proportionate development of pride, attachment for women and intoxication, the path of salvation or the path of transcendental bliss retreated far, far away from human society. With the progression of the age of Kali, people are becoming very proud, and attached to women and intoxication. By the influence of the age of Kali, even a pauper is proud of his penny, the women are always dressed in an overly attractive fashion to victimize the minds of men, and the man is addicted to drinking wine, smoking, drinking tea and chewing tobacco, etc. All these habits, or so-called advancement of civilization, are the root causes of all irreligiosities, and therefore it is not possible to check corruption, bribery and nepotism. Man cannot check all these evils simply by statutory acts and police vigilance, but he can cure the disease of the mind by the proper medicine, namely advocating the principles of brahminical culture or the principles of austerity, cleanliness, mercy and truthfulness. Modern civilization and economic development are creating a new situation of poverty and scarcity with the result of blackmailing the consumer's commodities. If the leaders and the rich men of the society spend fifty percent of their accumulated wealth mercifully for the misled mass of people and educate them in God consciousness, the knowledge of Bhāgavatam, certainly the age of Kali will be defeated in its attempt to entrap the conditioned souls. We must always remember that false pride, or too high an estimation of one's own values of life, undue attachment to women or association with them, and intoxication will divert human civilization from the path of peace, however much the people clamor for peace in the world. The preaching of the Bhāgavatam principles will automatically render all men austere, clean both inside and outside, merciful to the suffering, and truthful in daily behavior. That is the way of correcting the flaws of human society, which are very prominently exhibited at the present moment.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.24
tapaḥ śaucaṁ dayā satyam iti pādāḥ kṛte kṛtāḥ |
adharmāṁśais trayo bhagnāḥ smaya-saṅga-madais tava ||
I know all your fortune and misfortune which you have not told me. Please hear. Two verses describe this. Three portions are broken by three parts of adharma: pride (smaya), association with women (saṅga) and intoxication (madaiḥ). These represent other actions such as violence as well. This means truth and the other qualities present in Satya-yuga cannot be present.
Jiva's tika ||1.17.24||
tapaḥ śaucam dayā satyam iti pādāḥ kṛte kṛtāḥ |
adharmāmśais trayo bhagnāḥ smaya-sanga-madais tava ||
TRANSLATION In Satya-yuga you had complete dharma of four portions with four elements: austerity, cleanliness, mercy and truth. Three portions are broken by three portions of irreligion: pride, association with women, intoxication and other sins.
Māyā, following the individual karmas of the jīvas, manifests gradually with qualities of dharma and adharma, creating various effects in each yuga, with difference. That is described in two verses. By pride, austerity is destroyed. By three portions of adharma –pride (smaya), women (sanga) and intoxication (madaiḥ), three portions of dharma are broken. One leg remains with a quarter of the four parts of dharma. In that, a portion of truth remains.
TEXT - SB 1.17.25
idānīṁ dharma pādas te
satyaṁ nirvartayed yataḥ
taṁ jighṛkṣaty adharmo 'yam
anṛtenaidhitaḥ kaliḥ
SYNONYMS
idānīm—at the present moment; dharma—O personality of religion; pādaḥ—leg; te—of you; satyam—truthfulness; nirvartayet—hobbling along somehow or other; yataḥ—whereby; tam—that; jighṛkṣati—trying to destroy; adharmaḥ—the personality of irreligion; ayam—this; anṛtena—by deceit; edhitaḥ—flourishing; kaliḥ—quarrel personified.
TRANSLATION
You are now standing on one leg only, which is your truthfulness, and you are somehow or other hobbling along. But quarrel personified [Kali], flourishing by deceit, is also trying to destroy that leg.
PURPORT
The principles of religion do not stand on some dogmas or man-made formulas, but they stand on four primary regulative observances, namely austerity, cleanliness, mercy and truthfulness. The mass of people must be taught to practice these principles from childhood. Austerity means to accept voluntarily things which may not be very comfortable for the body but are conducive for spiritual realization, for example, fasting. Fasting twice or four times a month is a sort of austerity which may be voluntarily accepted for spiritual realization only, and not for any other purposes, political or otherwise. Fastings which are meant not for self-realization but for some other purposes are condemned in the Bhagavad-gītā (17.5-6). Similarly, cleanliness is necessary both for the mind and for the body. Simply bodily cleanliness may help to some extent, but cleanliness of the mind is necessary, and it is effected by glorifying the Supreme Lord. No one can cleanse the accumulated mental dust without glorifying the Supreme Lord. A godless civilization cannot cleanse the mind because it has no idea of God, and for this simple reason people under such a civilization cannot have good qualifications, however they may be materially equipped. We have to see things by their resultant action. The resultant action of human civilization in the age of Kali is dissatisfaction, so everyone is anxious to get peace of mind. This peace of mind was complete in the Satya age because of the existence of the above-mentioned attributes of the human beings. Gradually these attributes have diminished in the Tretā-yuga to three fourths, in the Dvāpara to half, and in this age of Kali to one fourth, which is also gradually diminishing on account of prevailing untruthfulness. By pride, either artificial or real, the resultant action of austerity is spoiled; by too much affection for female association, cleanliness is spoiled; by too much addiction to intoxication, mercy is spoiled; and by too much lying propaganda, truthfulness is spoiled. The revival of bhāgavata-dharma can save human civilization from falling prey to evils of all description.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.25
idānīṁ dharma pādas te satyaṁ nirvartayed yataḥ |
taṁ jighṛkṣaty adharmo ’yam anṛtenaidhitaḥ kaliḥ ||
O dharma! Now, in Kali-yuga, of your four parts of dharma consisting of austerity, cleanliness, mercy and truth, only one fourth part remains, because of destruction by the three portions of pride, women and intoxication. There is a rule that items are sometimes named because of their prominence.[78] Truth is named here because it is now more prominent (though the other three factors of dharma are also present). Because of truth you can concentrate the mind to some extent (nirvartayet). Or because of truth, a person can attain you (truth). Kali, in the form of adharma, increasing with untruth (anṛtena), desires to destroy truth. This is confirmed by looking in the Twelfth Canto. In Satya-yuga, in the beginning, dharma was complete with four parts. In Treta-yuga one fourth of all four legs diminished. Pride diminished austerity, women diminished cleanliness, intoxication diminished mercy and untruth diminished truth. In Dvāpara-yuga these qualities were reduced by half. In Kali-yuga only one fourth of these qualities remain. At the end of Kali-yuga nothing remains.
TEXT - SB 1.17.26
iyaṁ ca bhūmir bhagavatā
nyāsitoru-bharā satī
śrīmadbhis tat-pada-nyāsaiḥ
sarvataḥ kṛta-kautukā
SYNONYMS
iyam—this; ca—and; bhūmiḥ—surface of the earth; bhagavatā—by the Personality of Godhead; nyāsita—being performed personally as well as by others; uru—great; bharā—burden; satī—being so done; śrīmadbhiḥ—by the all-auspicious; tat—that; pada-nyāsaiḥ—footprints; sarvataḥ—all around; kṛta—done; kautukā—good fortune.
TRANSLATION
The burden of the earth was certainly diminished by the Personality of Godhead and by others as well. When He was present as an incarnation, all good was performed because of His auspicious footprints.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.26
iyaṁ ca bhūmir bhagavatā nyāsitoru-bharā satī |
śrīmadbhis tat-pada-nyāsaiḥ sarvataḥ kṛta-kautukā ||
Nyāsitoru-bharā means “she who had her heavy burden created by others (demons) and herself (her own weight) removed by the Lord.”
TEXT - SB 1.17.27
śocaty aśru-kalā sādhvī
durbhagevojjhitā satī
abrahmaṇyā nṛpa-vyājāḥ
śūdrā bhokṣyanti mām iti
SYNONYMS
śocati—lamenting; aśru-kalā—with tears in the eyes; sādhvī—the chaste; durbhagā—as if the most unfortunate; iva—like; ujjhitā—forlorn; satī—being so done; abrahmaṇyāḥ—devoid of brahminical culture; nṛpa-vyājāḥ—posed as the ruler; śūdrāḥ—lower class; bhokṣyanti—would enjoy; mām—me; iti—thus.
TRANSLATION
Now she, the chaste one, being unfortunately forsaken by the Personality of Godhead, laments her future with tears in her eyes, for now she is being ruled and enjoyed by lower-class men who pose as rulers.
PURPORT
The kṣatriya, or the man who is qualified to protect the sufferers, is meant to rule the state. Untrained lower-class men, or men without ambition to protect the sufferers, cannot be placed on the seat of an administrator. Unfortunately, in the age of Kali the lower-class men, without training, occupy the post of a ruler by strength of popular votes, and instead of protecting the sufferers, such men create a situation quite intolerable for everyone. Such rulers illegally gratify themselves at the cost of all comforts of the citizens, and thus the chaste mother earth cries to see the pitiable condition of her sons, both men and animals. That is the future of the world in the age of Kali, when irreligiosity prevails most prominently. And in the absence of a suitable king to curb irreligious tendencies, educating the people systematically in the teaching of Śrīmad-Bhāgavatam will clear up the hazy atmosphere of corruption, bribery, blackmail, etc.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.27
śocaty aśru-kalā sādhvī durbhagevojjhitā satī |
abrahmaṇyā nṛpa-vyājāḥ śūdrā bhokṣyanti mām iti ||
Aśru-kalā means “carrying tears.”
TEXT - SB 1.17.28
iti dharmaṁ mahīṁ caiva
sāntvayitvā mahā-rathaḥ
niśātam ādade khaḍgaṁ
kalaye 'dharma-hetave
SYNONYMS
iti—thus; dharmam—the personality of religion; mahīm—the earth; ca—also; eva—as; sāntvayitvā—after pacifying; mahā-rathaḥ—the general who could fight alone with thousands of enemies; niśātam—sharp; ādade—took up; khaḍgam—sword; kalaye—to kill the personified Kali; adharma—irreligion; hetave—the root cause.
TRANSLATION
Mahārāja Parīkṣit, who could fight one thousand enemies single-handedly, thus pacified the personality of religion and the earth. Then he took up his sharp sword to kill the personality of Kali, who is the cause of all irreligion.
PURPORT
As described above, the personality of Kali is he who deliberately commits all kinds of sinful acts which are forbidden in the revealed scriptures. This age of Kali will certainly be full of all activities of Kali, but this does not mean that the leaders of society, the executive heads, the learned and intelligent men, or above all the devotees of the Lord should sit down tightly and become callous to the reactions of the age of Kali. In the rainy season certainly there will be profuse rainfalls, but that does not mean that men should not take means to protect themselves from the rains. It is the duty of the executive heads of state and others to take all necessary actions against the activities of Kali or the persons influenced by the age of Kali; and Mahārāja Parīkṣit is the ideal executive head of the state, for at once he was ready to kill the personality of Kali with his sharp sword. The administrators should not simply pass resolutions for anticorruptional steps, but they must be ready with sharp swords to kill the persons creating corruptions from the angle of vision of the recognized śāstras. The administrators cannot prevent corrupt activities by allowing wine shops. They must at once close all shops of intoxicating drugs and wine and force punishment even by death for those who indulge in habits of intoxication of all description. That is the way of stopping the activities of Kali, as exhibited herein by Mahārāja Parīkṣit, the mahā-ratha.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.28
iti dharmaṁ mahīṁ caiva sāntvayitvā mahā-rathaḥ |
niśātam ādade khaḍgaṁ kalaye ’dharma-hetave ||
He took his sword in order to kill Kali (kalaye). This expresses the King’s intention. “By seeing the sword in my hand let this person wearing the marks of a king come to fight with me. I will quickly kill him.”
Jiva's tika ||1.17.28||
iti dharmam mahīm caiva sāntvayitvā mahā-rathaḥ |
niśātam ādade khadgam kalaye ’dharma-hetave ||
TRANSLATION Pacifying Dharma and earth in this way, Parīkṣit took his sharp sword for killing Kali, the cause of adharma.
It was said that the cause of all faults was the adharma of the jīvas. Why should he kill Kali? He is an assistance cause. Verse 31 explains that Kali is the friend of adharma.
TEXT - SB 1.17.29
taṁ jighāṁsum abhipretya
vihāya nṛpa-lāñchanam
tat-pāda-mūlaṁ śirasā
samagād bhaya-vihvalaḥ
SYNONYMS
tam—him; jighāṁsum—willing to kill; abhipretya—knowing it well; vihāya—leaving aside; nṛpa-lāñchanam—the dress of a king; tat-pāda-mūlam—at his feet; śirasā—by the head; samagāt—fully surrendered; bhaya-vihvalaḥ—under pressure of fearfulness.
TRANSLATION
When the personality of Kali understood that the King was willing to kill him, he at once abandoned the dress of a king and, under pressure of fear, completely surrendered to him, bowing his head.
PURPORT
The royal dress of the personality of Kali is artificial. The royal dress is suitable for a king or kṣatriya, but when a lower-class man artificially dresses himself as a king, his real identity is disclosed by the challenge of a bona fide kṣatriya like Mahārāja Parīkṣit. A real kṣatriya never surrenders. He accepts the challenge of his rival kṣatriya, and he fights either to die or to win. Surrender is unknown to a real kṣatriya. In the age of Kali there are so many pretenders dressed and posed like administrators or executive heads, but their real identity is disclosed when they are challenged by a real kṣatriya. Therefore when the artificially dressed personality of Kali saw that to fight Mahārāja Parīkṣit was beyond his ability, he bowed down his head like a subordinate and gave up his royal dress.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.29
taṁ jighāṁsum abhipretya vihāya nṛpa-lāñchanam |
tat-pāda-mūlaṁ śirasā samagād bhaya-vihvalaḥ ||
Kali thought, “It is not possible for me to fight with him. A kṣatriya cannot surrender. Therefore giving up the king’s clothing I will fall at his feet.”
TEXT - SB 1.17.30
patitaṁ pādayor vīraḥ
kṛpayā dīna-vatsalaḥ
śaraṇyo nāvadhīc chlokya
āha cedaṁ hasann iva
SYNONYMS
patitam—fallen; pādayoḥ—at the feet; vīraḥ—the hero; kṛpayā—out of compassion; dīna-vatsalaḥ—kind to the poor; śaraṇyaḥ—one who is qualified to accept surrender; na—not; avadhīt—did kill; ślokyaḥ—one who is worthy of being sung; āha—said; ca—also; idam—this; hasan—smiling; iva—like.
TRANSLATION
Mahārāja Parīkṣit, who was qualified to accept surrender and worthy of being sung in history, did not kill the poor surrendered and fallen Kali, but smiled compassionately, for he was kind to the poor.
PURPORT
Even an ordinary kṣatriya does not kill a surrendered person, and what to speak of Mahārāja Parīkṣit, who was by nature compassionate and kind to the poor. He was smiling because the artificially dressed Kali had disclosed his identity as a lower-class man, and he was thinking how ironic it was that although no one was saved from his sharp sword when he desired to kill, the poor lower-class Kali was spared by his timely surrender. Mahārāja Parīkṣit's glory and kindness are therefore sung in history. He was a kind and compassionate emperor, fully worthy of accepting surrender even from his enemy. Thus the personality of Kali was saved by the will of Providence.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.30
patitaṁ pādayor vīraḥ kṛpayā dīna-vatsalaḥ |
śaraṇyo nāvadhīc chlokya āha cedaṁ hasann iva ||
The King considered, “Since he has surrendered, I cannot kill him. If I kill this evil person, because of killing a surrendered person, irreligion which has just appeared will spread. He will enter into me even, and will not die.” He slightly smiled, because he had not given up his anger. “This plan has been made by the Lord. Today you have been protected from my hand, though I want to kill you.”
TEXT - SB 1.17.31
rājovāca
na te guḍākeśa-yaśo-dharāṇāṁ
baddhāñjaler vai bhayam asti kiñcit
na vartitavyaṁ bhavatā kathañcana
kṣetre madīye tvam adharma-bandhuḥ
SYNONYMS
rājā uvāca—the King said; na—not; te—your; guḍākeśa—Arjuna; yaśaḥ-dharāṇām—of us who inherited the fame; baddha-añjaleḥ—one with folded hands; vai—certainly; bhayam—fear; asti—there is; kiñcit—even a slight; na—neither; vartitavyam—can be allowed to live; bhavatā—by you; kathañcana—by all means; kṣetre—in the land; madīye—in my kingdom; tvam—you; adharma-bandhuḥ—the friend of irreligion.
TRANSLATION
The King thus said: We have inherited the fame of Arjuna; therefore since you have surrendered yourself with folded hands you need not fear for your life. But you cannot remain in my kingdom, for you are the friend of irreligion.
PURPORT
The personality of Kali, who is the friend of all kinds of irreligiosities, may be excused if he surrenders, but in all circumstances he cannot be allowed to live as a citizen in any part of a welfare state. The Pāṇḍavas were entrusted representatives of the Personality of Godhead, Lord Kṛṣṇa, who practically brought into being the Battle of Kurukṣetra, but not for any personal interest. He wanted an ideal king like Mahārāja Yudhiṣṭhira and his descendants like Mahārāja Parīkṣit to rule the world, and therefore a responsible king like Mahārāja Parīkṣit could not allow the friend of irreligiosity to flourish in his kingdom at the cost of the good fame of the Pāṇḍavas. That is the way of wiping out corruption in the state, and not otherwise. The friends of irreligiosity should be banished from the state, and that will save the state from corruption.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.31
rājovāca—
na te guḍākeśa-yaśo-dharāṇāṁ
baddhāñjaler vai bhayam asti kiñcit |
na vartitavyaṁ bhavatā kathañcana
kṣetre madīye tvam adharma-bandhuḥ ||
Contemplating his action he spoke. You have come with folded hands in front of me sustaining the fame of Arjuna. You cannot stay by any degree in this place.
Jiva's tika ||1.17.31||
rājovāca— na te gudākeśa-yaśo-dharāṇām baddhānjaler vai bhayam asti kincit |
na vartitavyam bhavatā kathancana kṣetre madīye tvam adharma-bandhuḥ ||
TRANSLATION The King said: Coming with folded hands in front of the sustainer of Arjuna’s glory, you should have no fear at all. But you, friend of irreligion, cannot stay in my kingdom at all.
Parīkṣit was eager to maintain the glory of Arjuna (gudākeśa-yaśo-dharānām).
TEXT - SB 1.17.32
tvāṁ vartamānaṁ nara-deva-deheṣv
anupravṛtto 'yam adharma-pūgaḥ
lobho 'nṛtaṁ cauryam anāryam aṁho
jyeṣṭhā ca māyā kalahaś ca dambhaḥ
SYNONYMS
tvām—you; vartamānam—while present; nara-deva—a man-god, or a king; deheṣu—in the body; anupravṛttaḥ—taking place everywhere; ayam—all these; adharma—irreligious principles; pūgaḥ—in the masses; lobhaḥ—greed; anṛtam—falsity; cauryam—robbery; anāryam—incivility; aṁhaḥ—treachery; jyeṣṭhā—misfortune; ca—and; māyā—cheating; kalahaḥ—quarrel; ca—and; dambhaḥ—vanity.
TRANSLATION
If the personality of Kali, irreligion, is allowed to act as a man-god or an executive head, certainly irreligious principles like greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity will abound.
PURPORT
The principles of religion, namely austerity, cleanliness, mercy and truthfulness, as we have already discussed, may be followed by the follower of any faith. There is no need to turn from Hindu to Mohammedan to Christian or some other faith and thus become a renegade and not follow the principles of religion. The Bhāgavatam religion urges following the principles of religion. The principles of religion are not the dogmas or regulative principles of a certain faith. Such regulative principles may be different in terms of the time and place concerned. One has to see whether the aims of religion have been achieved. Sticking to the dogmas and formulas without attaining the real principles is not good. A secular state may be impartial to any particular type of faith, but the state cannot be indifferent to the principles of religion as above-mentioned. But in the age of Kali, the executive heads of state will be indifferent to such religious principles, and therefore under their patronage the opponents of religious principles, such as greed, falsehood, cheating and pilfery, will naturally follow, and so there will be no meaning to propaganda crying to stop corruption in the state.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.32
tvāṁ vartamānaṁ nara-deva-deheṣv
anupravṛtto ’yam adharma-pūgaḥ |
lobho ’nṛtaṁ cauryam anāryam aṁho
jyeṣṭhā ca māyā kalahaś ca dambhaḥ ||
Hear the faults of your nature. The devatās being overcome by you will be fixed in greed and other qualities. What to speak of humans. These qualities follow you completely (anu) when you are situated in men and devatās. Anārya means inferior. Aṁhah means giving up one’s dharma. Jyeṣṭhā means poverty. Māyā means deceit. Dambhaḥ means pride.
TEXT - SB 1.17.33
na vartitavyaṁ tad adharma-bandho
dharmeṇa satyena ca vartitavye
brahmāvarte yatra yajanti yajñair
yajñeśvaraṁ yajña-vitāna-vijñāḥ
SYNONYMS
na—not; vartitavyam—deserve to remain; tat—therefore; adharma—irreligiosity; bandho—friend; dharmeṇa—with religion; satyena—with truth; ca—also; vartitavye—being situated in; brahma-āvarte—place where sacrifice is performed; yatra—where; yajanti—duly perform; yajñaiḥ—by sacrifices or devotional services; yajña-īśvaram—unto the Supreme Lord, the Personality of Godhead; yajña—sacrifice; vitāna—spreading; vijñāḥ—experts.
TRANSLATION
Therefore, O friend of irreligion, you do not deserve to remain in a place where experts perform sacrifices according to truth and religious principles for the satisfaction of the Supreme Personality of Godhead.
PURPORT
Yajñeśvara, or the Supreme Personality of Godhead, is the beneficiary of all kinds of sacrificial ceremonies. Such sacrificial ceremonies are prescribed differently in the scriptures for different ages. In other words, sacrifice means to accept the supremacy of the Lord and thereby perform acts by which the Lord may be satisfied in all respects. The atheists do not believe in the existence of God, and they do not perform any sacrifice for the satisfaction of the Lord. Any place or country where the supremacy of the Lord is accepted and thus sacrifice is performed is called brahmāvarta. There are different countries in different parts of the world, and each and every country may have different types of sacrifice to please the Supreme Lord, but the central point in pleasing Him is ascertained in the Bhāgavatam, and it is truthfulness. The basic principle of religion is truthfulness, and the ultimate goal of all religions is to satisfy the Lord. In this age of Kali, the greatest common formula of sacrifice is the saṅkīrtana-yajña. That is the opinion of the experts who know how to propagate the process of yajña. Lord Caitanya preached this method of yajña, and it is understood from this verse that the sacrificial method of saṅkīrtana-yajña may be performed anywhere and everywhere in order to drive away the personality of Kali and save human society from falling prey to the influence of the age.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.33
na vartitavyaṁ tad adharma-bandho
dharmeṇa satyena ca vartitavye |
brahmāvarte yatra yajanti yajñair
yajñeśvaraṁ yajña-vitāna-vijñāḥ ||
The word dharma covers everything. The word satya is added as an indicator of dharma, the main element. Without branches and twigs the root alone cannot accomplish the goal. Dharma and truth are suitable to exist in Brahmāvarta.
Jiva's tika ||1.17.33||
na vartitavyam tad adharma-bandho dharmeṇa satyena ca vartitavye |
brahmāvarte yatra yajanti yajnair yajneśvaram yajna-vitāna-vijnāḥ ||
TRANSLATION You cannot stay in Brahmāvarta where dharma and truth suitably reside, and where knowers of sacrifice worship the lord of sacrifice with sacrifice.
Brahmāvarta represents all places where sacrifices are performed.
TEXT - SB 1.17.34
yasmin harir bhagavān ijyamāna
ijyātma-mūrtir yajatāṁ śaṁ tanoti
kāmān amoghān sthira-jaṅgamānām
antar bahir vāyur ivaiṣa ātmā
SYNONYMS
yasmin—in such sacrificial ceremonies; hariḥ—the Supreme Lord; bhagavān—the Personality of Godhead; ijyamānaḥ—being worshiped; ijya-ātma—the soul of all worshipable deities; mūrtiḥ—in the forms; yajatām—those who worship; śam—welfare; tanoti—spreads; kāmān—desires; amoghān—inviolable; sthira-jaṅgamānām—of all the moving and nonmoving; antaḥ—within; bahiḥ—outside; vāyuḥ—air; iva—like; eṣaḥ—of all of them; ātmā—spirit soul.
TRANSLATION
In all sacrificial ceremonies, although sometimes a demigod is worshiped, the Supreme Lord Personality of Godhead is worshiped because He is the Supersoul of everyone, and exists both inside and outside like the air. Thus it is He only who awards all welfare to the worshiper.
PURPORT
It is even sometimes seen that demigods like Indra and Candra are worshiped and offered sacrificial awards, yet the rewards of all such sacrifices are awarded to the worshiper by the Supreme Lord, and it is the Lord only who can offer all welfare to the worshiper. The demigods, although worshiped, cannot do anything without the sanction of the Lord because the Lord is the Supersoul of everyone, both moving and nonmoving.
In Bhagavad-gītā (9.23) the Lord Himself confirms this in the following śloka:
ye 'py anya-devatā-bhaktā
yajante śraddhayānvitāḥ
te 'pi mām eva kaunteya
yajanty avidhi-pūrvakam
"Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but it is offered without true understanding."
The fact is that the Supreme Lord is one without a second. There is no God other than the Lord Himself. Thus the Supreme Lord is eternally transcendental to the material creation. But there are many who worship the demigods like the sun, the moon and Indra, who are only material representatives of the Supreme Lord. These demigods are indirect, qualitative representations of the Supreme Lord. A learned scholar or devotee, however, knows who is who. Therefore he directly worships the Supreme Lord and is not diverted by the material, qualitative representations. Those who are not so learned worship such qualitative, material representations, but their worship is unceremonious because it is irregular.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.34
yasmin harir bhagavān ijyamāna
ijyātma[79]-mūrtir yajatāṁ śaṁ tanoti |
kāmān amoghān sthira-jaṅgamānām
antar bahir vāyur ivaiṣa ātmā ||
“But the devatās should also be worshipped, not just Bhagavān.” He is the soul of those who are worshipped such as Indra. Or they are forms of him alone. He distributes material happiness (kāmān) for us citizens moving and non-moving, and spiritual happiness (śam). Like air, he can be realized inside and outside. If you exist here, this will not be the situation.
TEXT - SB 1.17.35
sūta uvāca
parīkṣitaivam ādiṣṭaḥ
sa kalir jāta-vepathuḥ
tam udyatāsim āhedaṁ
daṇḍa-pāṇim ivodyatam
SYNONYMS
sūtaḥ uvāca—Śrī Sūta Gosvāmī said; parīkṣitā—by Mahārāja Parīkṣit; evam—thus; ādiṣṭaḥ—being ordered; saḥ—he; kaliḥ—the personality of Kali; jāta—there was; vepathuḥ—trembling; tam—him; udyata—raised; asim—sword; āha—said; idam—thus; daṇḍa-pāṇim—Yamarāja, the personality of death; iva—like; udyatam—almost ready.
TRANSLATION
Śrī Sūta Gosvāmī said: The personality of Kali, thus being ordered by Mahārāja Parīkṣit, began to tremble in fear. Seeing the King before him like Yamarāja, ready to Kill him, Kali spoke to the King as follows.
PURPORT
The King was ready to kill the personality of Kali at once, as soon as he disobeyed his order. Otherwise the King had no objection to allowing him to prolong his life. The personality of Kali also, after attempting to get rid of the punishment in various ways, decided that he must surrender unto him, and thus he began to tremble in fear of his life. The king, or the executive head, must be so strong as to stand before the personality of Kali like the personality of death, Yamarāja. The King's order must be obeyed, otherwise the culprit's life is in risk. That is the way to rule the personalities of Kali who create disturbance in the normal life of the state citizens.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.35
sūta uvāca—
parīkṣitaivam ādiṣṭaḥ sa kalir jāta-vepathuḥ |
tam udyatāsim āhedaṁ daṇḍa-pāṇim ivodyatam ||
Parīkṣit had his sword raised (udyatāsim). Kali trembled. This showed his great intelligence in protecting himself. He felt, “He is about to kill me.” The intention of the King was “If he does not follow my order, I will kill him right now. That is my desire. If he obeys my order, though I will not kill him, I do not have any fault.” Danḍa-pāṇim means Yama.
Jiva's tika ||1.17.38||
sūta uvāca— abhyarthitas tadā tasmai sthānāni kalaye dadau |
dyūtam pānam striyaḥ sūnā yatrādharmaś catur-vidhaḥ ||
TRANSLATION Sūta said: He then gave to Kali who had made the request places where there were four types of irreligion: gambling, wine, unmarried women and slaughter of animals.
Wine is forbidden except where used in sacrifices like sautrāmaṇi. Association with women is forbidden except marriage according to dharma. Slaughter of animals is forbidden except according rules of dharma. According to Śrīdhara Svāmī, by drinking, intoxication and pride manifest. The two are equated. Intoxication and pride destroy mercy and austerity. By gambling, lack of truth arises. Truth is destroyed. Women means unlawful association (sanga). This destroys cleanliness. By animal killing, cruelty manifests and mercy is destroyed, more than previously. This is not contradictory to the previous statement. One should also consider the statements in the Twelfth Canto which are slightly different.
TEXT - SB 1.17.36
kalir uvāca
yatra kva vātha vatsyāmi
sārva-bhauma tavājñayā
lakṣaye tatra tatrāpi
tvām ātteṣu-śarāsanam
SYNONYMS
kaliḥ uvāca—the personality of Kali said; yatra—anywhere; kva—and everywhere; vā—either; atha—thereof; vatsyāmi—I shall reside; sārva-bhauma—O lord (or emperor) of the earth; tava—your; ājñayā—by the order; lakṣaye—I see; tatra tatra—anywhere and everywhere; api—also; tvām—Your Majesty; ātta—taken over; iṣu—arrows; śarāsanam—bows.
TRANSLATION
O Your Majesty, though I may live anywhere and everywhere under your order, I shall but see you with bow and arrows wherever I look.
PURPORT
The personality of Kali could see that Mahārāja Parīkṣit was the emperor of all lands all over the world, and thus anywhere he might live he would have to meet with the same mood of the King. The personality of Kali was meant for mischief, and Mahārāja Parīkṣit was meant for subduing all kinds of mischief-mongers, especially the personality of Kali. It was better, therefore, for the personality of Kali to have been killed by the King then and there instead of being killed elsewhere. He was, after all, a surrendered soul before the King, and it was for the King to do what was required.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.36
kalir uvāca—
yatra kva vātha vatsyāmi sārva-bhauma tavājñayā |
lakṣaye tatra tatrāpi tvām ātteṣu-śarāsanam ||
O King of the whole earth! I directly see you in this way (lakṣaye). Since all moving and non-moving beings are your citizens, and you control the whole world, I do not have any place to live. Therefore kill me, who have fallen at your feet in front of you, with your hand right now.
TEXT - SB 1.17.37
tan me dharma-bhṛtāṁ śreṣṭha
sthānaṁ nirdeṣṭum arhasi
yatraiva niyato vatsya
ātiṣṭhaṁs te 'nuśāsanam
SYNONYMS
tat—therefore; me—me; dharma-bhṛtām—of all the protectors of religion; śreṣṭha—O chief; sthānam—place; nirdeṣṭum—fix; arhasi—may you do so; yatra—where; eva—certainly; niyataḥ—always; vatsye—can reside; ātiṣṭhan—permanently situated; te—your; anuśāsanam—under your rule.
TRANSLATION
Therefore, O chief amongst the protectors of religion, please fix some place for me where I can live permanently under the protection of your government.
PURPORT
The personality of Kali addressed Mahārāja Parīkṣit as the chief amongst the protectors of religiosity because the King refrained from killing a person who surrendered unto him. A surrendered soul should be given all protection, even though he may be an enemy. That is the principle of religion. And we can just imagine what sort of protection is given by the Personality of Godhead to the person who surrenders unto Him, not as an enemy but as a devoted servitor. The Lord protects the surrendered soul from all sins and all resultant reactions of sinful acts (Bg. 18.66).
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.37
tan me dharma-bhṛtāṁ śreṣṭha sthānaṁ nirdeṣṭum arhasi |
yatraiva niyato vatsya ātiṣṭhaṁs te ’nuśāsanam ||
“I do not kill those who have surrendered to me.”
“O best among protectors of dharma! Then give me a place to stay.”
TEXT - SB 1.17.38
sūta uvāca
abhyarthitas tadā tasmai
sthānāni kalaye dadau
dyūtaṁ pānaṁ striyaḥ sūnā
yatrādharmaś catur-vidhaḥ
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; abhyarthitaḥ—thus being petitioned; tadā—at that time; tasmai—unto him; sthānāni—places; kalaye—to the personality of Kali; dadau—gave him permission; dyūtam—gambling; pānam—drinking; striyaḥ—illicit association with women; sūnā—animal slaughter; yatra—wherever; adharmaḥ—sinful activities; catuḥ-vidhaḥ—four kinds of.
TRANSLATION
Sūta Gosvāmī said: Mahārāja Parīkṣit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution and animal slaughter were performed.
PURPORT
The basic principles of irreligiosity, such as pride, prostitution, intoxication and falsehood, counteract the four principles of religion, namely austerity, cleanliness, mercy and truthfulness. The personality of Kali was given permission to live in four places particularly mentioned by the King, namely the place of gambling, the place of prostitution, the place of drinking and the place of animal slaughter.
Śrīla Jīva Gosvāmī directs that drinking against the principles of scriptures, such as the sautrāmaṇī-yajña, association with women outside marriage, and killing animals against the injunctions of scriptures are irreligious. In the Vedas two different types of injunctions are there for the pravṛttas, or those who are engaged in material enjoyment, and for the nivṛttas, or those who are liberated from material bondage. The Vedic injunction for the pravṛttas is to gradually regulate their activities towards the path of liberation. Therefore, for those who are in the lowest stage of ignorance and who indulge in wine, women and flesh, drinking by performing sautrāmaṇī-yajña, association of women by marriage and flesh-eating by sacrifices are sometimes recommended. Such recommendations in the Vedic literature are meant for a particular class of men, and not for all. But because they are injunctions of the Vedas for particular types of persons, such activities by the pravṛttas are not considered adharma. One man's food may be poison for others; similarly, what is recommended for those in the mode of ignorance may be poison for those in the mode of goodness. Śrīla Jīva Gosvāmī Prabhu, therefore, affirms that recommendations in the scriptures for a certain class of men are never to be considered adharma, or irreligious. But such activities are factually adharma, and they are never to be encouraged. The recommendations in the scriptures are not meant for the encouragement of such adharma, but for regulating the necessary adharma gradually toward the path of dharma.
Following in the footsteps of Mahārāja Parīkṣit, it is the duty of all executive heads of states to see that the principles of religion, namely austerity, cleanliness, mercy and truthfulness, are established in the state, and that the principles of irreligion, namely pride, illicit female association or prostitution, intoxication and falsity, are checked by all means. And to make the best use of a bad bargain, the personality of Kali may be transferred to places of gambling, drinking, prostitution and slaughterhouses, if there are any places like that. Those who are addicted to these irreligious habits may be regulated by the injunctions of the scripture. In no circumstances should they be encouraged by any state. In other words, the state should categorically stop all sorts of gambling, drinking, prostitution and falsity. The state which wants to eradicate corruption by majority may introduce the principles of religion in the following manner:
1. Two compulsory fasting days in a month, if not more (austerity). Even from the economic point of view, such two fasting days in a month in the state will save tons of food, and the system will also act very favorably on the general health of the citizens.
2. There must be compulsory marriage of young boys and girls attaining twenty-four years of age and sixteen years of age respectively. There is no harm in coeducation in the schools and colleges, provided the boys and girls are duly married, and in case there is any intimate connection between a male and female student, they should be married properly without illicit relation. The divorce act is encouraging prostitution, and this should be abolished.
3. The citizens of the state must give in charity up to fifty percent of their income for the purpose of creating a spiritual atmosphere in the state or in human society, both individually and collectively. They should preach the principles of Bhāgavatam by (a) karma-yoga, or doing everything for the satisfaction of the Lord, (b) regular hearing of the Śrīmad-Bhāgavatam from authorized persons or realized souls, (c) chanting of the glories of the Lord congregationally at home or at places of worship, (d) rendering all kinds of service to bhāgavatas engaged in preaching Śrīmad-Bhāgavatam and (e) residing in a place where the atmosphere is saturated with God consciousness. If the state is regulated by the above process, naturally there will be God consciousness everywhere.
Gambling of all description, even speculative business enterprise, is considered to be degrading, and when gambling is encouraged in the state, there is a complete disappearance of truthfulness. Allowing young boys and girls to remain unmarried more than the above-mentioned ages and licensing animal slaughterhouses of all description should be at once prohibited. The flesh-eaters may be allowed to take flesh as mentioned in the scriptures, and not otherwise. Intoxication of all description-even smoking cigarettes, chewing tobacco or the drinking of tea-must be prohibited.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.38
sūta uvāca—
abhyarthitas tadā tasmai sthānāni kalaye dadau |
dyūtaṁ pānaṁ striyaḥ sūnā yatrādharmaś catur-vidhaḥ ||
Dyūtam is clearly gambling. Pānam means drinking wine and other things. Striyaḥ means unmarried women. Sūnāḥ is killing other living entities. With the appearance of gambling comes untruth,[80] the loss of truthfulness. With the appearance of drinking comes intoxication[81] and loss of mercy. With illicit women comes illicit sex and impurity. With violence to living entities comes all adharmas. Those who commit violence to living entities have no austerity, cleanliness or mercy. Truthful speaking does not exist in them at all.
TEXT - SB 1.17.39
punaś ca yācamānāya
jāta-rūpam adāt prabhuḥ
tato 'nṛtaṁ madaṁ kāmaṁ
rajo vairaṁ ca pañcamam
SYNONYMS
punaḥ—again; ca—also; yācamānāya—to the beggar; jāta-rūpam—gold; adāt—gave away; prabhuḥ—the King; tataḥ—whereby; anṛtam—falsehood; madam—intoxication; kāmam—lust; rajaḥ—on account of a passionate mood; vairam—enmity; ca—also; pañcamam—the fifth one.
TRANSLATION
The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold because wherever there is gold there is also falsity, intoxication, lust, envy and enmity.
PURPORT
Although Mahārāja Parīkṣit gave Kali permission to live in four places, it was very difficult for him to find the places because during the reign of Mahārāja Parīkṣit there were no such places. Therefore Kali asked the King to give him something practical which could be utilized for his nefarious purposes. Mahārāja Parīkṣit thus gave him permission to live in a place where there is gold, because wherever there is gold there are all the above-mentioned four things, and over and above them there is enmity also. So the personality of Kali became gold-standardized. According to Śrīmad-Bhāgavatam, gold encourages falsity, intoxication, prostitution, envy and enmity. Even a gold-standard exchange and currency is bad. Gold-standard currency is based on falsehood because the currency is not on a par with the reserved gold. The basic principle is falsity because currency notes are issued in value beyond that of the actual reserved gold. This artificial inflation of currency by the authorities encourages prostitution of the state economy. The price of commodities becomes artificially inflated because of bad money, or artificial currency notes. Bad money drives away good money. Instead of paper currency, actual gold coins should be used for exchange, and this will stop prostitution of gold. Gold ornaments for women may be allowed by control, not by quality, but by quantity. This will discourage lust, envy and enmity. When there is actual gold currency in the form of coins, the influence of gold in producing falsity, prostitution, etc., will automatically cease. There will be no need of an anticorruption ministry for another term of prostitution and falsity of purpose.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.39
punaś ca yācamānāya jāta-rūpam adāt prabhuḥ |
tato ’nṛtaṁ madaṁ kāmaṁ rajo vairaṁ ca pañcamam ||
“O King! Having heard this news, no one will perform gambling, drinking, illicit sex or animal killing. First I must enter their minds. Therefore the King gave Kali materials represented by gold, but indicating other things like silver etc. as his living place. Because of Kali residing in this place, in a place where there is wealth, four times of adharma—untruth, intoxication, illicit sex, and pride—and a fifth, enmity will also be present. Mada and kāma in neuter gender is poetic license.
Jiva's tika ||1.17.39||
punaś ca yācamānāya jāta-rūpam adāt prabhuḥ |
tato ’nṛtam madam kāmam rajo vairam ca pancamam ||
TRANSLATION When implored again, the King gave the place where there was gold. In that place there will be untruthfulness, intoxication, illicit sex, pride, and enmity.
Jāta-rūpam means gold, used without rules of dharma. He gave a place of gold as for the four other items mentioned. This will produce a fifth item, enmity. Without describing the place, it would be difficult to influence the people there.
TEXT - SB 1.17.40
amūni pañca sthānāni
hy adharma-prabhavaḥ kaliḥ
auttareyeṇa dattāni
nyavasat tan-nideśa-kṛt
SYNONYMS
amūni—all those; pañca—five; sthānāni—places; hi—certainly; adharma—irreligious principles; prabhavaḥ—encouraging; kaliḥ—the age of Kali; auttareyeṇa—by the son of Uttarā; dattāni—delivered; nyavasat—dwelt; tat—by him; nideśa-kṛt—directed.
TRANSLATION
Thus the personality of Kali, by the directions of Mahārāja Parīkṣit, the son of Uttarā, was allowed to live in those five places.
PURPORT
Thus the age of Kali began with gold standardization, and therefore falsity, intoxication, animal slaughter and prostitution are rampant all over the world, and the saner section is eager to drive out corruption. The counteracting process is suggested above, and everyone can take advantage of this suggestion.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.40
amūni pañca sthānāni hy adharma-prabhavaḥ kaliḥ |
auttareyeṇa dattāni nyavasat tan-nideśa-kṛt ||
Amūni pañca sthānāni should actually be in locative case. Or it can be in the accusative case because of the injunction kāla-bhāvādhva-deśānām: words denoting time, condition, length, and place can be put in the accusative.
Jiva's tika ||1.17.40||
amūni panca sthānāni hy adharma-prabhavaḥ kaliḥ |
auttareyeṇa dattāni nyavasat tan-nideśa-kṛt ||
TRANSLATION Kali, propagator of irreligion, following the order of the King, took up residence in these five places given by the son of Uttarā.
At that moment, Kali went to those places and resided there. That is described in this verse. The verb takes the accusative according to the rule kālādhva-bhāva-deśānām (Hari-nāmāmṭa-vyākaraṇa).
TEXT - SB 1.17.41
athaitāni na seveta
bubhūṣuḥ puruṣaḥ kvacit
viśeṣato dharma-śīlo
rājā loka-patir guruḥ
SYNONYMS
atha—therefore; etāni—all these; na—never; seveta—come in contact; bubhūṣuḥ—those who desire well-being; puruṣaḥ—person; kvacit—in any circumstances; viśeṣataḥ—specifically; dharma-śīlaḥ—those who are on the progressive path of liberation; rājā—the king; loka-patiḥ—public leader; guruḥ—the brāhmaṇas and the sannyāsīs.
TRANSLATION
Therefore, whoever desires progressive well-being, especially kings, religionists, public leaders, brāhmaṇas and sannyāsīs, should never come in contact with the four above-mentioned irreligious principles.
PURPORT
The brāhmaṇas are the religious preceptors for all other castes, and the sannyāsīs are the spiritual masters for all the castes and orders of society. So also are the king and the public leaders who are responsible for the material welfare of all people. The progressive religionists and those who are responsible human beings or those who do not want to spoil their valuable human lives should refrain from all the principles of irreligiosity, especially illicit connection with women. If a brāhmaṇa is not truthful, all his claims as a brāhmaṇa at once become null and void. If a sannyāsī is illicitly connected with women, all his claims as a sannyāsī at once become false. Similarly, if the king and the public leader are unnecessarily proud or habituated to drinking and smoking, certainly they become disqualified to discharge public welfare activities. Truthfulness is the basic principle for all religions. The four leaders of the human society, namely the sannyāsīs, the brāhmaṇa, the king and the public leader, must be tested crucially by their character and qualification. Before one can be accepted as a spiritual or material master of society, he must be tested by the above-mentioned criteria of character. Such public leaders may be less qualified in academic qualifications, but it is necessary primarily that they be free from the contamination of the four disqualifications, namely gambling, drinking, prostitution and animal slaughter.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.41
athaitāni na seveta bubhūṣuḥ puruṣaḥ kvacit |
viśeṣato dharma-śīlo rājā loka-patir guruḥ ||
One should not serve women beyond one’s married wife. Bubhūṣuḥ means “desiring his own benefit.” “Not indulging in gold or wealth” means not being attached to it (though to some degree everyone has to use it.)
TEXT - SB 1.17.42
vṛṣasya naṣṭāṁs trīn pādān
tapaḥ śaucaṁ dayām iti
pratisandadha āśvāsya
mahīṁ ca samavardhayat
SYNONYMS
vṛṣasya—of the bull (the personality of religion); naṣṭān—lost; trīn—three; pādān—legs; tapaḥ—austerity; śaucam—cleanliness; dayām—mercy; iti—thus; pratisandadhe—reestablished; āśvāsya—by encouraging activities; mahīm—the earth; ca—and; samavardhayat—perfectly improved.
TRANSLATION
Thereafter the King reestablished the lost legs of the personality of religion [the bull], and by encouraging activities he sufficiently improved the condition of the earth.
PURPORT
By designating particular places for the personality of Kali, Mahārāja Parīkṣit practically cheated Kali. In the presence of Kali, Dharma (in the shape of a bull), and the earth (in the shape of a cow), he could actually estimate the general condition of his kingdom, and therefore he at once took proper steps to reestablish the legs of the bull, namely austerity, cleanliness and mercy. And for the general benefit of the people of the world, he saw that the gold stock might be employed for stabilization. Gold is certainly a generator of falsity, intoxication, prostitution, enmity and violence, but under the guidance of a proper king or public leader, or a brāhmaṇa or sannyāsī, the same gold can be properly utilized to reestablish the lost legs of the bull, the personality of religion.
Mahārāja Parīkṣit, therefore, like his grandfather Arjuna, collected all illicit gold kept for the propensities of Kali and employed it in the saṅkīrtana-yajña, as per instruction of the Śrīmad-Bhāgavatam. As we have suggested before, one's accumulated wealth may be divided into three parts for distribution, namely fifty percent for the service of the Lord, twenty-five percent for the family members and twenty-five percent for personal necessities. Spending fifty percent for the service of the Lord or for propagation of spiritual knowledge in society by way of the saṅkīrtana-yajña is the maximum display of human mercy. people of the world are generally in darkness regarding spiritual knowledge, especially in regard to the devotional service of the Lord, and therefore to propagate the systematic transcendental knowledge of devotional service is the greatest mercy that one can show in this world. When everyone is taught to sacrifice fifty percent of his accumulated gold for the Lord's service, certainly austerity, cleanliness and mercy automatically ensue, and thus the lost three legs of the personality of religion are automatically established. When there is sufficient austerity, cleanliness, mercy and truthfulness, naturally mother earth is completely satisfied, and there is very little chance for Kali to infiltrate the structure of human society.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.42
vṛṣasya naṣṭāṁs trīn pādān tapaḥ śaucaṁ dayām iti |
pratisandadha āśvāsya mahīṁ ca samavardhayat ||
Punishing Kali, he restored the legs of the bull. This means that austerity and other qualities of dharma were made to flourish again.
Jiva's tika ||1.17.42||
vṛṣasya naṣṭāms trīn pādān tapaḥ śaucam dayām iti |
pratisandadha āśvāsya mahīm ca samavardhayat ||
TRANSLATION The King restored the three destroyed legs of the bull: austerity, cleanliness and mercy. Comforting the earth, he made her prosperous.
The king cheated Kali, since when he went to the places, no one performed those activities. Gold was used for dharma. He restored the three legs by the three parts of dharma, by the power of bhakti to the Lord. By restoring the form directly, dharma was restored everywhere. By the influence of truth, everything contrary was destroyed. The form dayām instead of dayā is poetic license.
TEXT - SB 1.17.43-44
sa eṣa etarhy adhyāsta
āsanaṁ pārthivocitam
pitāmahenopanyastaṁ
rājñāraṇyaṁ vivikṣatā
āste 'dhunā sa rājarṣiḥ
kauravendra-śriyollasan
gajāhvaye mahā-bhāgaś
cakravartī bṛhac-chravāḥ
SYNONYMS
saḥ—he; eṣaḥ—this; etarhi—at the present; adhyāste—is ruling over; āsanam—the throne; pārthiva-ucitam—just befitting a king; pitāmahena—by the grandfather; upanyastam—being handed over; rājñā—by the King; araṇyam—forest; vivikṣatā—desiring; āste—is there; adhunā—at present; saḥ—that; rāja-ṛṣiḥ—the sage amongst the kings; kaurava-indra—the chief amongst the Kuru kings; śriyā—glories; ullasan—spreading; gajāhvaye—in Hastināpura; mahā-bhāgaḥ—the most fortunate; cakravartī—the Emperor; bṛhat-śravāḥ—highly famous.
TRANSLATION
The most fortunate Emperor Mahārāja Parīkṣit, who was entrusted with the kingdom of Hastināpura by Mahārāja Yudhiṣṭhira when he desired to retire to the forest, is now ruling the world with great success due to his being glorified by the deeds of the kings of the Kuru dynasty.
PURPORT
The prolonged sacrificial ceremonies undertaken by the sages of Naimiṣāraṇya were begun shortly after the demise of Mahārāja Parīkṣit. The sacrifice was to continue for one thousand years, and it is understood that in the beginning some of the contemporaries of Baladeva, the elder brother of Lord Kṛṣṇa, also visited the sacrificial place. According to some authorities, the present tense is also used to indicate the nearest margin of time from the past. In that sense, the present tense is applied to the reign of Mahārāja Parīkṣit here. For a continuous fact, also, present tense can be used. The principles of Mahārāja Parīkṣit can be still continued, and human society can still be improved if there is determination by the authorities. We can still purge out from the state all the activities of immorality introduced by the personality of Kali if we are determined to take action like Mahārāja Parīkṣit. He allotted some place for Kali, but in fact Kali could not find such places in the world at all because Mahārāja Parīkṣit was strictly vigilant to see that there were no places for gambling, drinking, prostitution and animal slaughter. Modern administrators want to banish corruption from the state, but fools as they are, they do not know how to do it. They want to issue licenses for gambling houses, wine and other intoxicating drug houses, brothels, hotel prostitution and cinema houses, and falsity in every dealing, even in their own, and they want at the same time to drive out corruption from the state. They want the kingdom of God without God consciousness. How can it be possible to adjust two contradictory matters? If we want to drive out corruption from the state, we must first of all organize society to accept the principles of religion, namely austerity, cleanliness, mercy and truthfulness, and to make the condition favorable we must close all places of gambling, drinking, prostitution and falsity. These are some of the practical lessons from the pages of Śrīmad-Bhāgavatam.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.43-44
sa eṣa etarhy adhyāsta āsanaṁ pārthivocitam |
pitāmahenopanyastaṁ rājñāraṇyaṁ vivikṣatā ||
āste ’dhunā sa rājarṣiḥ kauravendra-śriyollasan |
gajāhvaye mahā-bhāgaś cakravartī bṛhac-chravāḥ ||
Because of his influence, you can perform sacrifice here. This is expressed in three verses. Adhyāste means “he is presently protecting the kingdom.” The present tense is used because of nearness to the present (Parīkṣit had already disappeared).
Jiva's tika ||1.17.43||
sa eṣa etarhy adhyāsta āsanam pārthivocitam |
pitāmahenopanyastam rājnāraṇyam vivikṣatā || āste ’dhunā sa rājarṣiḥ kauravendra-śriyollasan |
gajāhvaye mahā-bhāgaś cakravartī bṛhac-chravāḥ ||
TRANSLATION He is presently sitting on the throne given by his grandfather King Yudhiṣṭhira who desired to go to the forest. This sage among kings, who is greatly fortunate, famous, ruling the world, shining with the wealth of a Kuru king, is now residing in Hastināpura.
He sits with power (adhyasta). That is understood in verse 44.
TEXT - SB 1.17.45
ittham-bhūtānubhāvo 'yam
abhimanyu-suto nṛpaḥ
yasya pālayataḥ kṣauṇīṁ
yūyaṁ satrāya dīkṣitāḥ
SYNONYMS
ittham-bhūta—being thus; anubhāvaḥ—experience; ayam—of this; abhimanyu-sutaḥ—son of Abhimanyu; nṛpaḥ—the king; yasya—whose; pālayataḥ—on account of his ruling; kṣauṇīm—on the earth; yūyam—you all; satrāya—in performing sacrifices; dīkṣitāḥ—initiated.
TRANSLATION
Mahārāja Parīkṣit, the son of Abhimanyu, is so experienced that by dint of his expert administration and patronage, it has been possible for you to perform a sacrifice such as this.
PURPORT
The brāhmaṇas and the sannyāsīs are expert in the spiritual advancement of society, whereas the kṣatriyas or the administrators are expert in the material peace and prosperity of human society. Both of them are the pillars of all happiness, and therefore they are meant for full cooperation for common welfare. Mahārāja Parīkṣit was experienced enough to drive away Kali from his field of activities and thereby make the state receptive to spiritual enlightenment. If the common people are not receptive, it is very difficult to impress upon them the necessity of spiritual enlightenment. Austerity, cleanliness, mercy and truthfulness, the basic principles of religion, prepare the ground for the reception of advancement in spiritual knowledge, and Mahārāja Parīkṣit made this favorable condition possible. Thus the ṛṣis of Naimiṣāraṇya were able to perform the sacrifices for a thousand years. In other words, without state support, no doctrines of philosophy or religious principles can progressively advance. There should be complete cooperation between the brāhmaṇas and the kṣatriyas for this common good. Even up to Mahārāja Aśoka, the same spirit was prevailing. Lord Buddha was sufficiently supported by King Aśoka, and thus his particular cult of knowledge was spread all over the world.
Srila Visvanatha Cakravarti Thakur Commentary - 1.17.45
ittham-bhūtānubhāvo ’yam abhimanyu-suto nṛpaḥ |
yasya pālayataḥ kṣauṇīṁ yūyaṁ satrāya dīkṣitāḥ ||
Satrāya means for performing sacrifice. This is different from the sacrifice which Balarāma saw.
Jiva's tika ||1.17.45||
ittham-bhūtānubhāvo ’yam abhimanyu-suto nṛpaḥ |
yasya pālayataḥ kṣauṇīm yūyam satrāya dīkṣitāḥ ||
TRANSLATION This King, the son of Abhimanyu, who, by protecting the earth, has allowed you to be consecrated for performing sacrifice, had such authority.
This sacrifice is different from the one that Baladeva saw.
Thus end the Bhaktivedanta purports of the First Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Punishment and Reward of Kali."
18. Mahārāja Parīkṣit Cursed by a Brāhmaṇa Boy
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24-25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50
TEXT - SB 1.18.1
sūta uvāca
yo vai drauṇy-astra-vipluṣṭo
na mātur udare mṛtaḥ
anugrahād bhagavataḥ
kṛṣṇasyādbhuta-karmaṇaḥ
SYNONYMS
sūtaḥ uvāca—Śrī Sūta Gosvāmī said; yaḥ—one who; vai—certainly; drauṇi-astra—by the weapon of the son of Droṇa; vipluṣṭaḥ—burned by; na—never; mātuḥ—of the mother; udare—in the womb; mṛtaḥ—met his death; anugrahāt—by the mercy; bhagavataḥ—of the Personality of Godhead; kṛṣṇasya—Kṛṣṇa; adbhuta-karmaṇaḥ—who acts wonderfully.
TRANSLATION
Śrī Sūta Gosvāmī said: Due to the mercy of the Personality of Godhead, Śrī Kṛṣṇa, who acts wonderfully, Mahārāja Parīkṣit, though struck by the weapon of the son of Droṇa in his mother's womb, could not be burned.
PURPORT
The sages of Naimiṣāraṇya became struck with wonder after hearing about the wonderful administration of Mahārāja Parīkṣit, especially in reference to his punishing the personality of Kali and making him completely unable to do any harm within the kingdom. Sūta Gosvāmī was equally anxious to describe Mahārāja Parīkṣit's wonderful birth and death, and this verse is stated by Sūta Gosvāmī to increase the interest of the sages of Naimiṣāraṇya.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.1
In the eighteenth chapter, the king repents after placing a snake around the neck of the sage, and hears the curse of his son.
Sūta speaks in summary of the astonishing story of Parīkṣit’s life from birth till attaining the Lord to the sages who were very astonished at hearing his punishment of Kali. Vipluṣṭaḥ means burned up. Becoming the pupil of Śukadeva (vaiyāsakeḥ śiṣyaḥ), he understood the truth (saṁsthitiḥ) about the Lord (ajita). Or vijñātājita-saṁsthitiḥ can mean “realizing the Lord at the time of death (samsthitiḥ).”
TEXT - SB 1.18.2
brahma-kopotthitād yas tu
takṣakāt prāṇa-viplavāt
na sammumohorubhayād
bhagavaty arpitāśayaḥ
SYNONYMS
brahma-kopa—fury of a brāhmaṇa; utthitāt—caused by; yaḥ—what was; tu—but; takṣakāt—by the snake-bird; prāṇa-viplavāt—from dissolution of life; na—never; sammumoha—was overwhelmed; uru-bhayāt—great fear; bhagavati—unto the Personality of Godhead; arpita—surrendered; āśayaḥ—consciousness.
TRANSLATION
Furthermore, Mahārāja Parīkṣit was always consciously surrendered to the Personality of Godhead, and therefore he was neither afraid nor overwhelmed by fear due to a snake-bird which was to bite him because of the fury of a brāhmaṇa boy.
PURPORT
A self-surrendered devotee of the Lord is called nārāyaṇa-parāyaṇa. Such a person is never afraid of any place or person, not even of death. For him nothing is as important as the Supreme Lord, and thus he gives equal importance to heaven and hell. He knows well that both heaven and hell are creations of the Lord, and similarly life and death are different conditions of existence created by the Lord. But in all conditions and in all circumstances, remembrance of Nārāyaṇa is essential. The nārāyaṇa-parāyaṇa practices this constantly. Mahārāja Parīkṣit was such a pure devotee. He was wrongfully cursed by an inexperienced son of a brāhmaṇa, who was under the influence of Kali, and Mahārāja Parīkṣit took this to be sent by Nārāyaṇa. He knew that Nārāyaṇa (Lord Kṛṣṇa) had saved him when he was burned in the womb of his mother, and if he were to be killed by a snake bite, it would also take place by the will of the Lord. The devotee never goes against the will of the Lord; anything sent by God is a blessing for the devotee. Therefore Mahārāja Parīkṣit was neither afraid of nor bewildered by such things. That is the sign of a pure devotee of the Lord.
TEXT - SB 1.18.3
utsṛjya sarvataḥ saṅgaṁ
vijñātājita-saṁsthitiḥ
vaiyāsaker jahau śiṣyo
gaṅgāyāṁ svaṁ kalevaram
SYNONYMS
utsṛjya—after leaving aside; sarvataḥ—all around; saṅgam—association; vijñāta—being understood; ajita—one who is never conquered (the Personality of Godhead); saṁsthitiḥ—actual position; vaiyāsakeḥ—unto the son of Vyāsa; jahau—gave up; śiṣyaḥ—as a disciple; gaṅgāyām—on the bank of the Ganges; svam—his own; kalevaram—material body.
TRANSLATION
Furthermore, after leaving all his associates, the King surrendered himself as a disciple to the son of Vyāsa [Śukadeva Gosvāmī], and thus he was able to understand the actual position of the Personality of Godhead.
PURPORT
The word ajita is significant here. The Personality of Godhead, Śrī Kṛṣṇa, is known as Ajita, or unconquerable, and He is so in every respect. No one can know His actual position. He is unconquerable by knowledge also. We have heard about His dhāma, or place, eternal Goloka Vṛndāvana, but there are many scholars who interpret this abode in different ways. But by the grace of a spiritual master like Śukadeva Gosvāmī, unto whom the King gave himself up as a most humble disciple, one is able to understand the actual position of the Lord, His eternal abode, and His transcendental paraphernalia in that dhāma, or abode. Knowing the transcendental position of the Lord and the transcendental method by which one can approach that transcendental dhāma, the King was confident about his ultimate destination, and by knowing this he could leave aside everything material, even his own body, without any difficulty of attachment. In the Bhagavad-gītā, it is stated, paraṁ dṛṣṭvā nivartate: [Bg. 9.59] one can give up all connection with material attachment when one is able to see the param, or the superior quality of things. From Bhagavad-gītā we understand the quality of the Lord's energy that is superior to the material quality of energy, and by the grace of a bona fide spiritual master like Śukadeva Gosvāmī, it is quite possible to know everything of the superior energy of the Lord by which the Lord manifests His eternal name, quality, pastimes, paraphernalia and variegatedness. Unless one thoroughly understands this superior or eternal energy of the Lord, it is not possible to leave the material energy, however one may theoretically speculate on the true nature of the Absolute Truth. By the grace of Lord Kṛṣṇa, Mahārāja Parīkṣit was able to receive the mercy of such a personality as Śukadeva Gosvāmī, and thus he was able to know the actual position of the unconquerable Lord. It is very difficult to find the Lord from the Vedic literatures, but it is very easy to know Him by the mercy of a liberated devotee like Śukadeva Gosvāmī.
TEXT - SB 1.18.4
nottamaśloka-vārtānāṁ
juṣatāṁ tat-kathāmṛtam
syāt sambhramo 'nta-kāle 'pi
smaratāṁ tat-padāmbujam
SYNONYMS
na—never; uttama-śloka—the Personality of Godhead, of whom the Vedic hymns sing; vārtānām—of those who live on them; juṣatām—of those who are engaged in; tat—His; kathā-amṛtam—transcendental topics about Him; syāt—it so happens; sambhramaḥ—misconception; anta—at the end; kāle—in time; api—also; smaratām—remembering; tat—His; pada-ambujam—lotus feet.
TRANSLATION
This was so because those who have dedicated their lives to the transcendental topics of the Personality of Godhead, of whom the Vedic hymns sing, and who are constantly engaged in remembering the lotus feet of the Lord, do not run the risk of having misconceptions even at the last moment of their lives.
PURPORT
The highest perfection of life is attained by remembering the transcendental nature of the Lord at the last moment of one's life. This perfection of life is made possible by one who has learned the actual transcendental nature of the Lord from the Vedic hymns sung by a liberated soul like Śukadeva Gosvāmī or someone in that line of disciplic succession. There is no gain in hearing the Vedic hymns from some mental speculator. When the same is heard from an actual self-realized soul and is properly understood by service and submission, everything becomes transparently clear. Thus a submissive disciple is able to live transcendentally and continue to the end of life. By scientific adaptation, one is able to remember the Lord even at the end of life, when the power of remembrance is slackened due to derangement of bodily membranes. For a common man, it is very difficult to remember things as they are at the time of death, but by the grace of the Lord and His bona fide devotees, the spiritual masters, one can get this opportunity without difficulty. And it was done in the case of Mahārāja Parīkṣit.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.4
nottamaśloka-vārtānāṁ juṣatāṁ tat-kathāmṛtam |
syāt sambhramo ’nta-kāle ’pi smaratāṁ tat-padāmbujam ||
This is not astonishing. This verse gives the reason. Uttamaśloka-vārtānām means “of those whose cause of living is the Lord.”
TEXT - SB 1.18.5
tāvat kalir na prabhavet
praviṣṭo 'pīha sarvataḥ
yāvad īśo mahān urvyām
ābhimanyava eka-rāṭ
SYNONYMS
tāvat—so long; kaliḥ—the personality of Kali; na—cannot; prabhavet—flourish; praviṣṭaḥ—entered in; api—even though; iha—here; sarvataḥ—everywhere; yāvat—as long as; īśaḥ—the lord; mahān—great; urvyām—powerful; ābhimanyavaḥ—the son of Abhimanyu; eka-rāṭ—the one emperor.
TRANSLATION
As long as the great, powerful son of Abhimanyu remains the Emperor of the world, there is no chance that the personality of Kali will flourish.
PURPORT
As we have already explained, the personality of Kali had entered the jurisdiction of this earth long ago, and he was looking for an opportunity to spread his influence all over the world. But he could not do so satisfactorily due to the presence of Mahārāja Parīkṣit. That is the way of good government. The disturbing elements like the personality of Kali will always try to extend their nefarious activities, but it is the duty of the able state to check them by all means. Although Mahārāja Parīkṣit allotted places for the personality of Kali, at the same time he gave no chance for the citizens to be swayed by the personality of Kali.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.5
tāvat kalir na prabhavet praviṣṭo ’pīha sarvataḥ |
yāvad īśo mahān urvyām ābhimanyava eka-rāṭ ||
After Parīkṣit punished Kali, what was the situation? This verse describes the condition.
TEXT - SB 1.18.6
yasminn ahani yarhy eva
bhagavān utsasarja gām
tadaivehānuvṛtto 'sāv
adharma-prabhavaḥ kaliḥ
SYNONYMS
yasmin—on that; ahani—very day; yarhi eva—in the very moment; bhagavān—the Personality of Godhead; utsasarja—left aside; gām—the earth; tadā—at that time; eva—certainly; iha—in this world; anuvṛttaḥ—followed; asau—he; adharma—irreligion; prabhavaḥ—accelerating; kaliḥ—the personality of quarrel.
TRANSLATION
The very day and moment the Personality of Godhead, Lord Śrī Kṛṣṇa, left this earth, the personality of Kali, who promotes all kinds of irreligious activities, came into this world.
PURPORT
The Personality of Godhead and His holy name, qualities, etc., are all identical. The personality of Kali was not able to enter the jurisdiction of the earth due to the presence of the Personality of Godhead. And similarly, if there is an arrangement for the constant chanting of the holy names, qualities, etc., of the Supreme Personality of Godhead, there is no chance at all for the personality of Kali to enter. That is the technique of driving away the personality of Kali from the world. In modernized human society there are great advancements of material science, and they have invented the radio to distribute sound in the air. So instead of vibrating some nuisance sound for sense enjoyment, if the state arranges to distribute transcendental sound by resounding the holy name, fame and activities of the Lord, as they are authorized in the Bhagavad-gītā or Śrīmad-Bhāgavatam, then a favorable condition will be created, the principles of religion in the world will be reestablished, and thus the executive heads, who are so anxious to drive away corruption from the world, will be successful. Nothing is bad if properly used for the service of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.6
yasminn ahani yarhy eva bhagavān utsasarja gām |
tadaivehānuvṛtto ’sāv adharma-prabhavaḥ kaliḥ ||
This verse describes Kali’s entrance. Gām means earth.
TEXT - SB 1.18.7
nānudveṣṭi kaliṁ samrāṭ
sāraṅga iva sāra-bhuk
kuśalāny āśu siddhyanti
netarāṇi kṛtāni yat
SYNONYMS
na—never; anudveṣṭi—envious; kalim—unto the personality of Kali; samrāṭ—the Emperor; sāram-ga—realist, like the bees; iva—like; sāra-bhuk—one who accepts the substance; kuśalāni—auspicious objects; āśu—immediately; siddhyanti—become successful; na—never; itarāṇi—which are inauspicious; kṛtāni—being performed; yat—as much as.
TRANSLATION
Mahārāja Parīkṣit was a realist, like the bees who only accept the essence [of a flower]. He knew perfectly well that in this age of Kali, auspicious things produce good effects immediately, whereas inauspicious acts must be actually performed [to render effects]. So he was never envious of the personality of Kali.
PURPORT
The age of Kali is called the fallen age. In this fallen age, because the living beings are in an awkward position, the Supreme Lord has given some special facilities to them. So by the will of the Lord, a living being does not become a victim of a sinful act until the act is actually performed. In other ages, simply by thinking of performing a sinful act, one used to become a victim of the act. On the contrary, a living being in this age is awarded with the results of pious acts simply by thinking of them. Mahārāja Parīkṣit, being the most learned and experienced king by the grace of the Lord, was not unnecessarily envious of the personality of Kali because he did not intend to give him any chance to perform any sinful act. He protected his subjects from falling prey to the sinful acts of the age of Kali, and at the same time he gave full facility to the age of Kali by allotting him some particular places. At the end of the Śrīmad-Bhāgavatam it is said that even though all nefarious activities of the personality of Kali are present, there is a great advantage in the age of Kali. One can attain salvation simply by chanting the holy name of the Lord. Thus Mahārāja Parīkṣit made an organized effort to propagate the chanting of the Lord's holy name, and thus he saved the citizens from the clutches of Kali. It is for this advantage only that great sages sometimes wish all good for the age of Kali. In the Vedas also it is said that by discourse on Lord Kṛṣṇa's activities, one can get rid of all the disadvantages of the age of Kali. In the beginning of the Śrīmad-Bhāgavatam it is also said that by the recitation of Śrīmad-Bhāgavatam, the Supreme Lord becomes at once arrested within one's heart. These are some of the great advantages of the age of Kali, and Mahārāja Parīkṣit took all the advantages and did not think any ill of the age of Kali, true to his Vaiṣṇavite cult.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.7
nānudveṣṭi kaliṁ samrāṭ sāraṅga iva sāra-bhuk |
kuśalāny āśu siddhyanti netarāṇi kṛtāni yat ||
What was the condition of Parīkṣit after punishing Kali? He was like a bee, gathering the honey. What is the honey? Just by desiring to do them (āśu) pious acts bear their fruits whereas sinful acts bear fruit only when actually performed (kṛtāni). Even if one does not perform a pious act one gets the result. . One does not have to perform the action, but should simply make the decision to perform it. Results come simply by the desire to perform the act.
TEXT - SB 1.18.8
kiṁ nu bāleṣu śūreṇa
kalinā dhīra-bhīruṇā
apramattaḥ pramatteṣu
yo vṛko nṛṣu vartate
SYNONYMS
kim—what; nu—may be; bāleṣu—among the less intelligent persons; śūreṇa—by the powerful; kalinā—by the personality of Kali; dhīra—self-controlled; bhīruṇā—by one who is afraid of; apramattaḥ—one who is careful; pramatteṣu—among the careless; yaḥ—one who; vṛkaḥ—tiger; nṛṣu—among men; vartate—exists.
TRANSLATION
Mahārāja Parīkṣit considered that less intelligent men might find the personality of Kali to be very powerful, but that those who are self-controlled would have nothing to fear. The King was powerful like a tiger and took care for the foolish, careless persons.
PURPORT
Those who are not devotees of the Lord are careless and unintelligent. Unless one is thoroughly intelligent, one cannot be a devotee of the Lord. Those who are not devotees of the Lord fall prey to the actions of Kali. It will not be possible to bring about a saner condition in society unless we are prepared to accept the modes of action adopted by Mahārāja Parīkṣit, i.e., propagation of the devotional service of the Lord to the common man.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.8
kiṁ nu bāleṣu śūreṇa kalinā dhīra-bhīruṇā |
apramattaḥ pramatteṣu yo vṛko nṛṣu vartate ||
The king had another intention. Was there a disturbance to the foolish people by Kali? There was none, because he had fear of the devotees — those who were discerning in nature. Kali was a powerful tiger among the innocent.
TEXT - SB 1.18.9
upavarṇitam etad vaḥ
puṇyaṁ pārīkṣitaṁ mayā
vāsudeva-kathopetam
ākhyānaṁ yad apṛcchata
SYNONYMS
upavarṇitam—almost everything described; etat—all these; vaḥ—unto you; puṇyam—pious; pārīkṣitam—about Mahārāja Parīkṣit; mayā—by me; vāsudeva—of Lord Kṛṣṇa; kathā—narrations; upetam—in connection with; ākhyānam—statements; yat—what; apṛcchata—you asked from me.
TRANSLATION
O sages, as you did ask me, now I have described almost everything regarding the narrations about Lord Kṛṣṇa in connection with the history of the pious Mahārāja Parīkṣit.
PURPORT
Śrīmad-Bhāgavatam is the history of the activities of the Lord. And the activities of the Lord are performed in relation with the devotees of the Lord. Therefore, the history of the devotees is not different from the history of Lord Kṛṣṇa's activities. A devotee of the Lord regards both the activities of the Lord and those of His pure devotees on an equal level, for they are all transcendental.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.9
upavarṇitam etad vaḥ puṇyaṁ pārīkṣitaṁ māyā |
vāsudeva-kathopetam ākhyānaṁ yad apṛcchata ||
TEXT - SB 1.18.10
yā yāḥ kathā bhagavataḥ
kathanīyoru-karmaṇaḥ
guṇa-karmāśrayāḥ pumbhiḥ
saṁsevyās tā bubhūṣubhiḥ
SYNONYMS
yāḥ—whatever; yāḥ—and whatsoever; kathāḥ—topics; bhagavataḥ—about the Personality of Godhead; kathanīya—were to be spoken by me; uru-karmaṇaḥ—of Him who acts wonderfully; guṇa—transcendental qualities; karma—uncommon deeds; āśrayāḥ—involving; pumbhiḥ—by persons; saṁsevyāḥ—ought to be heard; tāḥ—all of them; bubhūṣubhiḥ—by those who want their own welfare.
TRANSLATION
Those who are desirous of achieving complete perfection in life must submissively hear all topics that are connected with the transcendental activities and qualities of the Personality of Godhead, who acts wonderfully.
PURPORT
The systematic hearing of the transcendental activities, qualities and names of Lord Śrī Kṛṣṇa pushes one towards eternal life. Systematic hearing means knowing Him gradually in truth and fact, and this knowing Him in truth and fact means attaining eternal life, as stated in the Bhagavad-gītā. Such transcendental, glorified activities of Lord Śrī Kṛṣṇa are the prescribed remedy for counteracting the process of birth, death, old age and disease, which are considered to be material awards for the conditioned living being. The culmination of such a perfectional stage of life is the goal of human life and the attainment of transcendental bliss.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.10
yā yāḥ kathā bhagavataḥ kathanīyoru-karmaṇaḥ |
guṇa-karmāśrayāḥ pumbhiḥ saṁsevyās tā bubhūṣubhiḥ ||
Bubhūṣubhiḥ means “by those who desire their own good.” To do anything other than this is to waste one’s life.
Jiva's tika ||1.18.10||
yā yāḥ kathā bhagavataḥ kathanīyoru-karmaṇaḥ |
guṇa-karmāśrayāḥ pumbhiḥ samsevyās tā bubhūṣubhiḥ ||
TRANSLATION Those who desire their own benefit should hear those topics concerning the qualities and activities of the Lord who performed the greatest actions.
They should desire to hear all topics about activities of the Lord which indicate his qualities (guṇa-karmāśrayāḥ), what to speak of topics about Kṛṣṇa.
TEXT - SB 1.18.11
ṛṣaya ūcuḥ
sūta jīva samāḥ saumya
śāśvatīr viśadaṁ yaśaḥ
yas tvaṁ śaṁsasi kṛṣṇasya
martyānām amṛtaṁ hi naḥ
SYNONYMS
ṛṣayaḥ ūcuḥ—the good sages said; sūta—O Sūta Gosvāmī; jīva—we wish you life for; samāḥ—many years; saumya—grave; śāśvatīḥ—eternal; viśadam—particularly; yaśaḥ—in fame; yaḥ tvam—because you; śaṁsasi—speaking nicely; kṛṣṇasya—of Lord Śrī Kṛṣṇa; martyānām—of those who die; amṛtam—eternity of life; hi—certainly; naḥ—our.
TRANSLATION
The good sages said: O grave Sūta Gosvāmī! May you live many years and have eternal fame, for you are speaking very nicely about the activities of Lord Kṛṣṇa, the Personality of Godhead. This is just like nectar for mortal beings like us.
PURPORT
When we hear about the transcendental qualities and activities of the Personality of Godhead, we may always remember what has been spoken by the Lord Himself in the Bhagavad-gītā (4.9). His acts, even when He acts in human society, are all transcendental, for they are all accentuated by the spiritual energy of the Lord, which is distinguished from His material energy. As stated in the Bhagavad-gītā, such acts are called divyam. This means that He does not act or take His birth like an ordinary living being under the custody of material energy. Nor is His body material or changeable like that of ordinary living beings. And one who understands this fact, either from the Lord or from authorized sources, is not reborn after leaving the present material body. Such an enlightened soul is admitted into the spiritual realm of the Lord and engages in the transcendental loving service of the Lord. Therefore, the more we hear about the transcendental activities of the Lord, as they are stated in the Bhagavad-gītā and Śrīmad-Bhāgavatam, the more we can know about His transcendental nature and thus make definite progress on the path back to Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.11
ṛṣaya ūcuḥ
sūta jīva samāḥ saumya śāśvatīr viśadaṁ yaśaḥ |
yas tvaṁ śaṁsasi kṛṣṇasya martyānām amṛtaṁ hi naḥ ||
Jiva's tika ||1.18.11||
sūta jīva samāḥ saumya śāśvatīr viśadam yaśaḥ |
yas tvam śamsasi kṛṣṇasya martyānām amṛtam hi naḥ ||
TRANSLATION The sages said: O auspicious Sūta! Stay alive for eternal years, since you narrate to us, who are mortals, the shining glories of Kṛṣṇa!
O Sūta! Stay alive in this world (jīva)!
TEXT - SB 1.18.12
karmaṇy asminn anāśvāse
dhūma-dhūmrātmanāṁ bhavān
āpāyayati govinda-
pāda-padmāsavaṁ madhu
SYNONYMS
karmaṇi—performance of; asmin—in this; anāśvāse—without certainty; dhūma—smoke; dhūmra-ātmanām—tinged body and mind; bhavān—your good self; āpāyayati—very much pleasing; govinda—the Personality of Godhead; pāda—feet; padma-āsavam—nectar of the lotus flower; madhu—honey.
TRANSLATION
We have just begun the performance of this fruitive activity, a sacrificial fire, without certainty of its result due to the many imperfections in our action. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing.
PURPORT
The sacrificial fire kindled by the sages of Naimiṣāraṇya was certainly full of smoke and doubts because of so many flaws. The first flaw is that there is an acute scarcity of expert brāhmaṇas able to carry out such performances successfully in this age of Kali. Any discrepancy in such sacrifices spoils the whole show, and the result is uncertain, like agricultural enterprises. The good result of tilling the paddy field depends on providential rain, and therefore the result is uncertain. Similarly, performance of any kind of sacrifice in this age of Kali is also uncertain. Unscrupulous greedy brāhmaṇas of the age of Kali induce the innocent public to such uncertain sacrificial shows without disclosing the scriptural injunction that in the age of Kali there is no fruitful sacrificial performance but the sacrifice of the congregational chanting of the holy name of the Lord. Sūta Gosvāmī was narrating the transcendental activities of the Lord before the congregation of sages, and they were factually perceiving the result of hearing these transcendental activities. One can feel this practically, as one can feel the result of eating food. Spiritual realization acts in that way.
The sages of Naimiṣāraṇya were practically sufferers from the smoke of a sacrificial fire and were doubtful about the result, but by hearing from a realized person like Sūta Gosvāmī, they were fully satisfied. In the Brahma-vaivarta Purāṇa, Viṣṇu tells Śiva that in the age of Kali, men full of anxieties of various kinds can vainly labor in fruitive activity and philosophical speculations, but when they are engaged in devotional service, the result is sure and certain, and there is no loss of energy. In other words, nothing performed for spiritual realization or for material benefit can be successful without the devotional service to the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.12
karmaṇy asminn anāśvāse dhūma-dhūmrātmanāṁ bhavān |
āpāyayati govinda-pāda-padmāsavaṁ madhu ||
At this performance of sacrifice (karmaṇi) which is not credible (anāśvāse), because the result cannot be guaranteed due to many irregularities (whereas the results of bhakti are certain), you let us, whose eyes and other limbs are discolored by the smoke, drink the nectar. The genitive case here indicates accusative case. Drinking the nectar shows that the results of bhakti are directly attained. It is intoxicating (madhu) honey (āsavam) since it gives us no experience of happiness and distress which is present in everything else and since it gives us the experience of the sweetness of the Lord.
Jiva's tika ||1.18.12||
karmaṇy asminn anāśvāse dhūma-dhūmrātmanām bhavān |
āpāyayati govinda-pāda-padmāsavam madhu ||
TRANSLATION You let us, blackened by the smoke at this uncertain sacrifice, drink the intoxicating nectar of the lotus feet of Govinda.
Bhakti Sandarbha 99:
The sacrifice is uncertain, since there were many faults in performance, just as results are uncertain in farming. This infers that bhakti’s results are certain. You let us, whose hearts and bodies are blackened by smoke, drink the nectar, in the form of his famous qualities, contained in the Lord’s feet. The genitive (ātmānām) expresses the accusative. Just as sacrifices are included in karma, so hearing the fame of the Lord is included in bhakti. By this statement one should reach the conclusion that the sacrificers suffer by performance of karmas which are devoid of bhakti.
yaśaḥ-śriyām eva pariśramaḥ paro varṇāśramācāra-tapaḥ-śrutādiṣu
avismṛtiḥ śrīdhara-pāda-padmayor guṇānuvāda-śravaṇādarādibhiḥ
The great endeavor one undergoes in executing varṇāśrama duties, in performing austerities and in hearing from the Vedas culminates only in fame and wealth. But by respecting and attentively hearing the recitation of the Lord’s qualities, one can remember his lotus feet. (SB 12.12.54)
ato vai kavayo nityam bhaktim paramayā mudā |
vāsudeve bhagavati kurvanty ātma-prasādanīm ||
Thus with great joy the wise constantly perform bhakti, which gives joy to the mind. (SB 1.2.22)
Viṣṇu says to Śiva:
yadi mām prāptum icchanti prāpunvanty eva nānyathā |
kalau kaluṣa-cittānām vṛthāyuḥ-prabhṛtīni ca |
bhavanti varṇāśramiṇām na tu mac-charaṇārthinām ||
If they desire to attain me, they cannot attain me by other means. The lives of those whose hearts are contaminated by Kali-yuga and who practice varṇāśrama are useless. Lives of those who desire to surrender to me are not useless. (Brahma-vaivarta Purāṇa)
TEXT - SB 1.18.13
tulayāma lavenāpi
na svargaṁ nāpunar-bhavam
bhagavat-saṅgi-saṅgasya
martyānāṁ kim utāśiṣaḥ
SYNONYMS
tulayāma—to be balanced with; lavena—by a moment; api—even; na—never; svargam—heavenly planets; na—nor; apunaḥ-bhavam—liberation from matter; bhagavat-saṅgi—devotee of the Lord; saṅgasya—of the association; martyānām—those who are meant for death; kim—what is there; uta—to speak of; āśiṣaḥ—worldly benediction.
TRANSLATION
The value of a moment's association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death.
PURPORT
When there are some similar points, it is possible to compare one thing to another. One cannot compare the association of a pure devotee to anything material. Men who are addicted to material happiness aspire to reach the heavenly planets like the moon, Venus and Indraloka, and those who are advanced in material philosophical speculations aspire after liberation from all material bondage. When one becomes frustrated with all kinds of material advancement, one desires the opposite type of liberation, which is called apunar-bhava, or no rebirth. But the pure devotees of the Lord do not aspire after the happiness obtained in the heavenly kingdom, nor do they aspire after liberation from material bondage. In other words, for the pure devotees of the Lord the material pleasures obtainable in the heavenly planets are like phantasmagoria, and because they are already liberated from all material conceptions of pleasure and distress, they are factually liberated even in the material world. This means that the pure devotees of the Lord are engaged in a transcendental existence, namely in the loving service of the Lord, both in the material world and in the spiritual world. As a government servant is always the same, either in the office or at home or at any place, so a devotee has nothing to do with anything material, for he is exclusively engaged in the transcendental service of the Lord. Since he has nothing to do with anything material, what pleasure can he derive from material benedictions like kingship or other overlordships, which are finished quickly with the end of the body? Devotional service is eternal; it has no end, because it is spiritual. Therefore, since the assets of a pure devotee are completely different from material assets, there is no comparison between the two. Sūta Gosvāmī was a pure devotee of the Lord, and therefore his association with the ṛṣis in Naimiṣāraṇya is unique. In the material world, association with gross materialists is veritably condemned. The materialist is called yoṣit-saṅgī, or one who is much attached to material entanglement (women and other paraphernalia). Such attachment is conditioned because it drives away the benedictions of life and prosperity. And just the opposite is bhāgavata-saṅgī, or one who is always in the association with the Lord's name, form, qualities, etc. Such association is always desirable; it is worshipable, it is praiseworthy, and one may accept it as the highest goal of life.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.13
tulayāma lavenāpi na svargaṁ nāpunar-bhavam |
bhagavat-saṅgi-saṅgasya martyānāṁ kim utāśiṣaḥ ||
We speak of the glories of the great ocean of association of such devotees as you, from whatever realization we have. We should not compare the results of karma, attainment of Svarga, or the results of jñāna (liberation) with a small particle of association of devotees (bhagavat-saṅgi). We will not even compare the blessings of this world, such as a kingdom, with that. That is because by association with devotees the sprout of bhakti, which is most rare, appears. Let us not compare even the full results of karma and jñāna with a particle of association of devotees doing sādhana-bhakti. What then to speak of extended association, and what to speak of association with a devotee having bhāva, the result of sādhana, and what to speak of association with a devotee having prema? Imperative form is used to indicate impossibility. One does not compare a mustard seed to Mount Meru! The plural tense indicates that no one can disprove this fact since this is the consensus of many persons. Bhagavat-saṅgi-saṅgasya is mentioned in the following verse:
na tathāsya bhaven moho bandhaś cānya-prasaṅgataḥ |
yoṣit-saṅgād yathā puṁso yathā tat-saṅgi-saṅgataḥ ||
The infatuation and bondage which accrue to a man from attachment to any other object is not as complete as that resulting from attachment to a woman or to the fellowship of men who are fond of women. SB 3.31.35
This verse says that more than association with women, association with those who associate with women (tat-saṅgi-saṅgataḥ) is condemned. Thus the intention of the verse is to show that association of the devotees of the Lord is more praiseworthy than association with the Lord.
Jiva's tika ||1.18.13||
tulayāma lavenāpi na svargam nāpunar-bhavam | bhagavat-sangi-sangasya martyānām kim utāśiṣaḥ ||
TRANSLATION Let us not compare even a particle of devotee association to Svarga or liberation, what to speak of any blessings in this world.
An imperative verb is used to indicate possibility. It is impossible for us to compare devotee association with Svarga or liberation, what to speak of equating it.
TEXT - SB 1.18.14
ko nāma tṛpyed rasavit kathāyāṁ
mahattamaikānta-parāyaṇasya
nāntaṁ guṇānām aguṇasya jagmur
yogeśvarā ye bhava-pādma-mukhyāḥ
SYNONYMS
kaḥ—who is he; nāma—specifically; tṛpyet—get full satisfaction; rasa-vit—expert in relishing mellow nectar; kathāyām—in the topics of; mahat-tama—the greatest amongst the living beings; ekānta—exclusively; parāyaṇasya—of one who is the shelter of; na—never; antam—end; guṇānām—of attributes; aguṇasya—of the Transcendence; jagmuḥ—could ascertain; yoga-īśvarāḥ—the lords of mystic power; ye—all they; bhava—Lord Śiva; pādma—Lord Brahmā; mukhyāḥ—heads.
TRANSLATION
The Personality of Godhead, Lord Kṛṣṇa [Govinda], is the exclusive shelter for all great living beings, and His transcendental attributes cannot even be measured by such masters of mystic powers as Lord Śiva and Lord Brahmā. Can anyone who is expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him?
PURPORT
Lord Śiva and Lord Brahmā are two chiefs of the demigods. They are full of mystic powers. For example, Lord Śiva drank an ocean of poison of which one drop was sufficient to kill an ordinary living being. Similarly, Brahmā could create many powerful demigods, including Lord Śiva. So they are īśvaras, or lords of the universe. But they are not the supreme powerful. The supreme powerful is Govinda, Lord Kṛṣṇa. He is the Transcendence, and His transcendental attributes cannot be measured even by such powerful īśvaras as Śiva and Brahmā. Therefore Lord Kṛṣṇa is the exclusive shelter of the greatest of all living beings. Brahmā is counted amongst the living beings, but he is the greatest of all of us. And why is the greatest of all the living beings so much attached to the transcendental topics of Lord Kṛṣṇa? Because He is the reservoir of all enjoyment. Everyone wants to relish some kind of taste in everything, but one who is engaged in the transcendental loving service of the Lord can derive unlimited pleasure from such engagement. The Lord is unlimited, and His name, attributes, pastimes, entourage, variegatedness, etc. are unlimited, and those who relish them can do so unlimitedly and still not feel satiated. This fact is confirmed in the Padma Purāṇa:
ramante yogino 'nante
satyānanda-cid-ātmani
iti rāma-padenāsau
paraṁ brahmābhidhīyate
[Cc. Madhya 9.29]
"The mystics derive unlimited transcendental pleasures from the Absolute Truth, and therefore the Supreme Absolute Truth, the Personality of Godhead, is also known as Rāma."
There is no end to such transcendental discourses. In mundane affairs there is the law of satiation, but in transcendence there is no such satiation. Sūta Gosvāmī desired to continue the topics of Lord Kṛṣṇa before the sages of Naimiṣāraṇya, and the sages also expressed their readiness to hear from him continuously. Since the Lord is transcendence and His attributes are transcendental, such discourses increase the receptive mood of the purified audience.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.14
ko nāma tṛpyed rasavit kathāyāṁ
mahattamaikānta-parāyaṇasya |
nāntaṁ guṇānām aguṇasya jagmur
yogeśvarā ye bhava-pādma-mukhyāḥ ||
“It is true that association of devotees is praiseworthy because without that one cannot attain a taste for hearing about Kṛṣṇa. We have attained that taste! Then what should we say about continuous association?” With that intention they speak this verse. If a person is knowledgeable about rasa, how can he be satisfied with the discussion of that person who is the sole and supreme shelter of the greatest devotees? This indicates the great sweetness of Kṛṣṇa. His great power is then indicated. Those who are masters of yoga, they also cannot find an end to the spiritual qualities of the Lord who is without material qualities (aguṇasya).
Jiva's tika ||1.18.14||
ko nāma tṛpyed rasavit kathāyām mahattamaikānta-parāyaṇasya | nāntam guṇānām aguṇasya jagmur
yogeśvarā ye bhava-pādma-mukhyāḥ ||
TRANSLATION What knower of rasa could be satisfied with the topics of the Lord who is the sole, supreme shelter of the greatest devotees? Even those who are masters of bhakti-yoga headed by Brahmā and Śiva, cannot find an end to the spiritual qualities of the Lord who is without material qualities.
Yogeśvarā means persons capable of giving or not giving bhakti-yoga.
TEXT - SB 1.18.15
tan no bhavān vai bhagavat-pradhāno
mahattamaikānta-parāyaṇasya
harer udāraṁ caritaṁ viśuddhaṁ
śuśrūṣatāṁ no vitanotu vidvan
SYNONYMS
tat—therefore; naḥ—of us; bhavān—your good self; vai—certainly; bhagavat—in relation with the Personality of Godhead; pradhānaḥ—chiefly; mahat-tama—the greatest of all greats; ekānta—exclusively; parāyaṇasya—of the shelter; hareḥ—of the Lord; udāram—impartial; caritam—activities; viśuddham—transcendental; śuśrūṣatām—those who are receptive; naḥ—ourselves; vitanotu—kindly describe; vidvan—O learned one.
TRANSLATION
O Sūta Gosvāmī, you are a learned and pure devotee of the Lord because the Personality of Godhead is your chief object of service. Therefore please describe to us the pastimes of the Lord, which are above all material conception, for we are anxious to receive such messages.
PURPORT
The speaker on the transcendental activities of the Lord should have only one object of worship and service, Lord Kṛṣṇa, the Supreme Personality of Godhead. And the audience for such topics should be anxious to hear about Him. When such a combination is possible, namely a qualified speaker and a qualified audience, it is then and there very much congenial to continue discourses on the Transcendence. Professional speakers and a materially absorbed audience cannot derive real benefit from such discourses. Professional speakers make a show of Bhāgavata-saptāha for the sake of family maintenance, and the materially disposed audience hears such discourses of Bhāgavata-saptāha for some material benefit, namely religiosity, wealth, gratification of the senses, or liberation. Such Bhāgavatam discourses are not purified from the contamination of the material qualities. But the discourses between the saints of Naimiṣāraṇya and Śrī Sūta Gosvāmī are on the transcendental level. There is no motive for material gain. In such discourses, unlimited transcendental pleasure is relished both by the audience and by the speaker, and therefore they can continue the topics for many thousands of years. Now Bhāgavata-saptāhas are held for seven days only, and after finishing the show, both the audience and the speaker become engaged in material activities as usual. They can do so because the speaker is not bhagavat-pradhāna and the audience is not śuśrūṣatām, as explained above.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.15
tan no bhavān vai bhagavat-pradhāno
mahattamaikānta-parāyaṇasya |
harer udāraṁ caritaṁ viśuddhaṁ
śuśrūṣatāṁ no vitanotu vidvan ||
Among us, you are the person who prominently serves the Lord. Speak to us who desire to hear. Genitive is used to denote their relationship to Sūta who is prominent among them. Viśuddham means beyond māyā.
TEXT - SB 1.18.16
sa vai mahā-bhāgavataḥ parīkṣid
yenāpavargākhyam adabhra-buddhiḥ
jñānena vaiyāsaki-śabditena
bheje khagendra-dhvaja-pāda-mūlam
SYNONYMS
saḥ—he; vai—certainly; mahā-bhāgavataḥ—first-class devotee; parīkṣit—the King; yena—by which; apavarga-ākhyam—by the name of liberation; adabhra—fixed; buddhiḥ—intelligence; jñānena—by knowledge; vaiyāsaki—the son of Vyāsa; śabditena—vibrated by; bheje—taken to; khaga-indra—Garuḍa, the king of the birds; dhvaja—flag; pāda-mūlam—soles of the feet.
TRANSLATION
O Sūta Gosvāmī, please describe those topics of the Lord by which Mahārāja Parīkṣit, whose intelligence was fixed on liberation, attained the lotus feet of the Lord, who is the shelter of Garuḍa, the king of birds. Those topics were vibrated by the son of Vyāsa [Śrīla Śukadeva].
PURPORT
There is some controversy amongst the students on the path of liberation. Such transcendental students are known as impersonalists and devotees of the Lord. The devotee of the Lord worships the transcendental form of the Lord, whereas the impersonalist meditates upon the glaring effulgence, or the bodily rays of the Lord, known as the brahmajyoti. Here in this verse it is said that Mahārāja Parīkṣit attained the lotus feet of the Lord by instructions in knowledge delivered by the son of Vyāsadeva, Śrīla Śukadeva Gosvāmī. Śukadeva Gosvāmī was also an impersonalist in the beginning, as he himself has admitted in the Bhāgavatam (2.1.9), but later on he was attracted by the transcendental pastimes of the Lord and thus became a devotee. Such devotees with perfect knowledge are called mahā-bhāgavatas, or first-class devotees. There are three classes of devotees, namely the prākṛta, madhyama, and mahā-bhāgavata. The prākṛta, or third-class devotees, are temple worshipers without specific knowledge of the Lord and the Lord's devotees. The madhyama, or the second-class devotee, knows well the Lord, the Lord's devotees, the neophytes, and the nondevotees also. But the mahā-bhāgavata, or the first-class devotee, sees everything in relation with the Lord and the Lord present in everyone's relation. The mahā-bhāgavata, therefore, does not make any distinction, particularly between a devotee and nondevotee. Mahārāja Parīkṣit was such a mahā-bhāgavata devotee because he was initiated by a mahā-bhāgavata devotee, Śukadeva Gosvāmī. He was equally kind, even to the personality of Kali, and what to speak of others.
So there are many instances in the transcendental histories of the world of an impersonalist who has later become a devotee. But a devotee has never become an impersonalist. This very fact proves that on the transcendental steps, the step occupied by a devotee is higher than the step occupied by an impersonalist. It is also stated in the Bhagavad-gītā (12.5) that persons stuck on the impersonal step undergo more sufferings than achievement of reality. Therefore knowledge imparted by Śukadeva Gosvāmī unto Mahārāja Parīkṣit helped him attain the service of the Lord. And this stage of perfection is called apavarga, or the perfect stage of liberation. Simple knowledge of liberation is material knowledge. Actual freedom from material bondage is called liberation, but attainment of the transcendental service of the Lord is called the perfect stage of liberation. Such a stage is attained by knowledge and renunciation, as we have already explained (SB 1.2.12), and perfect knowledge, as delivered by Śrīla Śukadeva Gosvāmī, results in the attainment of the transcendental service of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.16
sa vai mahā-bhāgavataḥ parīkṣid
yenāpavargākhyam adabhra-buddhiḥ |
jñānena vaiyāsaki-śabditena
bheje khagendra-dhvaja-pāda-mūlam ||
“By jñāna one attains liberation. Why do you not desire liberation as a result of your knowledge?”
“For us devotees, jñāna actuallymeans tasting the activities of the Lord. Its result, liberation, means attaining the feet of the Lord. Parīkṣit is the example. Please talk about the Lord’s activities by which Parīkṣit attained the lotus feet of the Lord who has a flag with Garuḍa.”
“But in the Twelfth Canto it is said that Parīkṣit attains liberation.”
“That is true. He attained apavarga. Apavarga means the lotus feet of the Lord for the devotees. This is explained in the Fifth Canto. Yathāvarṇa-vidhānam apavargaś ca bhavati yo ’sau bhagavati bhakti-yogaḥ: liberation by methods according to varṇa is bhakti to the Lord. (SB 5.19.19-20) Just as apavarga is defined as the lotus feet of the Lord, jñāna is defined as pastimes of the Lord, as described by Śukadeva. Thus it is not untrue that Parīkṣit attained apavarga by jñāna. This answers the question previously asked, “How did his death take place, and what did he achieve after his death?” (SB 1.12.2)
TEXT - SB 1.18.17
tan naḥ paraṁ puṇyam asaṁvṛtārtham
ākhyānam atyadbhuta-yoga-niṣṭham
ākhyāhy anantācaritopapannaṁ
pārīkṣitaṁ bhāgavatābhirāmam
SYNONYMS
tat—therefore; naḥ—unto us; param—supreme; puṇyam—purifying; asaṁvṛta-artham—as it is; ākhyānam—narration; ati—very; adbhuta—wonderful; yoga-niṣṭham—compact in bhakti-yoga; ākhyāhi—describe; ananta—the Unlimited; ācarita—activities; upapannam—full of; pārīkṣitam—spoken to Mahārāja Parīkṣit; bhāgavata—of the pure devotees; abhirāmam—particularly very dear.
TRANSLATION
Thus please narrate to us the narrations of the Unlimited, for they are purifying and supreme. They were spoken to Mahārāja Parīkṣit, and they are very dear to the pure devotees, being full of bhakti-yoga.
PURPORT
What was spoken to Mahārāja Parīkṣit and what is very dear to the pure devotees is Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is mainly full of the narrations of the activities of the Supreme Unlimited, and therefore it is the science of bhakti-yoga, or the devotional service of the Lord. Thus it is para, or supreme, because although it is enriched with all knowledge and religion, it is specifically enriched with the devotional service of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.17
tan naḥ paraṁ puṇyam asaṁvṛtārtham
ākhyānam atyadbhuta-yoga-niṣṭham |
ākhyāhy anantācaritopapannaṁ
pārīkṣitaṁ bhāgavatābhirāmam ||
Tell us clearly (asaṁvṛtārtham) the Bhāgavatam (ākhyānam), which is devoted to bhakti-yoga, because it is dear to the devotees and was recited to Parīkṣit.
Jiva's tika ||1.18.17||
tan naḥ param puṇyam asamvṛtārtham ākhyānam atyadbhuta-yoga-niṣṭham | ākhyāhy anantācaritopapannam pārīkṣitam bhāgavatābhirāmam ||
TRANSLATION Please tell us clearly the most pure Bhāgavatam containing unlimited pastimes, which is devoted to astonishing bhakti, since it is dear to the devotees and was recited to Parīkṣit.
Though Bhāgavatam reveals dharma and jnāna as intermediate goals, its chief goal is revealing bhakti. It is dear to the devotees (bhāgavatābhirāmam). That was stated in verse 16. Bhāgavatam is most purifying (param puṇyam), because it is fixed in bhakti yoga (atyadbhuta-yoga-niṣṭham).
TEXT - SB 1.18.18
sūta uvāca
aho vayaṁ janma-bhṛto 'dya hāsma
vṛddhānuvṛttyāpi viloma-jātāḥ
dauṣkulyam ādhiṁ vidhunoti śīghraṁ
mahattamānām abhidhāna-yogaḥ
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; aho—how; vayam—we; janma-bhṛtaḥ—promoted in birth; adya—today; ha—clearly; āsma—have become; vṛddha-anuvṛttyā—by serving those who are advanced in knowledge; api—although; viloma-jātāḥ—born in a mixed caste; dauṣkulyam—disqualification of birth; ādhim—sufferings; vidhunoti—purifies; śīghram—very soon; mahat-tamānām—of those who are great; abhidhāna—conversation; yogaḥ—connection.
TRANSLATION
Śrī Sūta Gosvāmī said: O God, although we are born in a mixed caste, we are still promoted in birthright simply by serving and following the great who are advanced in knowledge. Even by conversing with such great souls, one can without delay cleanse oneself of all disqualifications resulting from lower births.
PURPORT
Sūta Gosvāmī did not take his birth in a brāhmaṇa family. He was born in a family of mixed caste, or an uncultured low family. But because of higher association, like Śrī Śukadeva Gosvāmī and the great ṛṣis of Naimiṣāraṇya, certainly the disqualification of inferior birth was washed off. Lord Śrī Caitanya Mahāprabhu followed this principle in pursuance of the Vedic usages, and by His transcendental association He elevated many lowborn, or those disqualified by birth or action, to the status of devotional service and established them in the position of ācāryas, or authorities. He clearly stated that any man, whatever he may be, whether a brāhmaṇa or śūdra by birth, or a householder or mendicant in the order of society, if he is conversant with the science of Kṛṣṇa, he can be accepted as an ācārya or guru, a spiritual master.
Sūta Gosvāmī learned the science of Kṛṣṇa from great ṛṣis and authorities like Śukadeva and Vyāsadeva and he was so qualified that even the sages of Naimiṣāraṇya eagerly wanted to hear from him the science of Kṛṣṇa in the form of Śrīmad-Bhāgavatam. So he had the double association of great souls by hearing and preaching. Transcendental science, or the science of Kṛṣṇa, has to be learned from the authorities, and when one preaches the science, he becomes still more qualified. So Sūta Gosvāmī had both the advantages, and thus undoubtedly he was completely freed from all disqualifications of low birth and mental agonies. This verse definitely proves that Śrīla Śukadeva Gosvāmī did not refuse to teach Sūta Gosvāmī about the transcendental science nor did the sages of Naimiṣāraṇya refuse to hear lessons from him because of his inferior birth. This means that thousands of years ago there was no bar to learning or preaching the transcendental science because of inferior birth. The rigidity of the so-called caste system in Hindu society became prominent within only one hundred years or so when the number of dvija-bandhus, or disqualified men in the families of higher castes, increased. Lord Śrī Caitanya revived the original Vedic system, and He elevated Ṭhākura Haridāsa to the position of nāmācārya, or the authority in preaching the glories of the holy name of the Lord, although His Holiness Śrīla Haridāsa Ṭhākura was pleased to appear in a family of Mohammedans.
Such is the power of pure devotees of the Lord. The Ganges water is accepted as pure, and one can become purified after taking a bath in the waters of the Ganges. But as far as the great devotees of the Lord are concerned, they can purify a degraded soul even by being seen by the lowborn, and what to speak of association. Lord Śrī Caitanya Mahāprabhu wanted to purify the whole atmosphere of the polluted world by sending qualified preachers all over the world, and it remains with the Indians to take up this task scientifically and thus do the best kind of humanitarian work. The mental diseases of the present generation are more acute than bodily diseases; it is quite fit and proper to take up the preaching of Śrīmad-Bhāgavatam all over the world without delay. Mahattamānām abhidhāna also means dictionary of great devotees, or a book full of the words of great devotees. Such a dictionary of the words of great devotees and those of the Lord are in the Vedas and allied literatures, specifically the Śrīmad-Bhāgavatam.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.18
sūta uvāca
aho vayaṁ janma-bhṛto ’dya hāsma
vṛddhānuvṛttyāpi viloma-jātāḥ |
dauṣkulyam ādhiṁ vidhunoti śīghraṁ
mahattamānām abhidhāna-yogaḥ ||
He expresses his good fortune to attain qualification by mercy of the sages to hear the Bhāgavatam. Though we are born of mixed caste and therefore condemned, today our births have certainly (ha) become (āsma) successful by following the knowledge of the ancients or by following Śukadeva (vṛddhānuvṛttyā). This collection of conversations (abhidhāna-yogaḥ) of the great devotees, even though in common language, destroys mental affliction (ādhim) caused by birth in a low family.
Jiva's tika ||1.18.18||
sūta uvāca
aho vayam janma-bhṛto ’dya hāsma vṛddhānuvṛttyāpi viloma-jātāḥ | dauṣkulyam ādhim vidhunoti śīghram mahattamānām abhidhāna-yogaḥ ||
TRANSLATION Sūta said: Born of mixed castes, we have certainly made our birth successful today by following after the great devotees, for hearing the names of great devotees quickly destroys the mental pains arising from low birth.
Being hesitant to teach such a great Purāṇa to exalted sages, Sūta takes support of the Bhāgavatam’s greatness in two verses. Though of inferior caste, I have
made my birth successful. I have attained another most excellent birth, just as the upper castes are born again by Vedic initiation. How did this happen? I followed after you great elders by agreeing to recite this great Purāṇa. Or how and when did this birth take place? It took place by following after Śukadeva and others (vṛddha) at the time of acceptance by great souls like you today (adya). It would be unsuitable to follow after a person of mixed caste. Hearing the name of great souls (abhidhāna-yoga) destroys the pain of low birth.
TEXT - SB 1.18.19
kutaḥ punar gṛṇato nāma tasya
mahattamaikānta-parāyaṇasya
yo 'nanta-śaktir bhagavān ananto
mahad-guṇatvād yam anantam āhuḥ
SYNONYMS
kutaḥ—what to say; punaḥ—again; gṛṇataḥ—one who chants; nāma—holy name; tasya—His; mahat-tama—great devotees; ekānta—exclusive; parāyaṇasya—of one who takes shelter of; yaḥ—He who; ananta—is the Unlimited; śaktiḥ—potency; bhagavān—the Personality of Godhead; anantaḥ—immeasurable; mahat—great; guṇatvāt—on account of such attributes; yam—whom; anantam—by the name ananta; āhuḥ—is called.
TRANSLATION
And what to speak of those who are under the direction of the great devotees, chanting the holy name of the Unlimited, who has unlimited potency? The Personality of Godhead, unlimited in potency and transcendental by attributes, is called the ananta [Unlimited].
PURPORT
The dvija-bandhu, or the less intelligent, uncultured men born of higher castes, put forward many arguments against the lower-caste men becoming brāhmaṇas in this life. They argue that birth in a family of śūdras or less than śūdras is made possible by one's previous sinful acts and that one therefore has to complete the terms of disadvantages due to lower birth. And to answer these false logicians, Śrīmad-Bhāgavatam asserts that one who chants the holy name of the Lord under the direction of a pure devotee can at once get free from the disadvantages due to a lower-caste birth. A pure devotee of the Lord does not commit any offense while chanting the holy name of the Lord. There are ten different offenses in the chanting of the holy name of the Lord. To chant the holy name under the direction of a pure devotee is offenseless chanting. Offenseless chanting of the holy name of the Lord is transcendental, and, therefore, such chanting can at once purify one from the effects of all kinds of previous sins. This offenseless chanting indicates that one has fully understood the transcendental nature of the holy name and has thus surrendered unto the Lord. Transcendentally the holy name of the Lord and the Lord Himself are identical, being absolute. The holy name of the Lord is as powerful as the Lord. The Lord is the all-powerful Personality of Godhead, and He has innumerable names, which are all nondifferent from Him and are equally powerful also. In the last word of the Bhagavad-gītā the Lord asserts that one who surrenders fully unto Him is protected from all sins by the grace of the Lord. Since His name and He Himself are identical, the holy name of the Lord can protect the devotee from all effects of sins. The chanting of the holy name of the Lord can undoubtedly deliver one from the disadvantages of a lower-caste birth. The Lord's unlimited power is extended on and on by the unlimited expansion of the devotees and incarnations, and thus every devotee of the Lord and incarnations also can be equally surcharged with the potency of the Lord. Since the devotee is surcharged with the potency of the Lord, even fractionally, the disqualification due to lower birth cannot stand in the way.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.19
kutaḥ punar gṛṇato nāma tasya
mahattamaikānta-parāyaṇasya |
yo ’nanta-śaktir bhagavān ananto
mahad-guṇatvād yam anantam āhuḥ ||
What more can be said for the person who chants the name which destroys the bad birth of the chanter? “But how can bad birth be destroyed without destroying the prārabdha-karma which causes the bad birth? It is well known that prārabdha-karma is destroyed only be experiencing it. How could chanting the name destroy it?” This verse answers. Because the Lord has unlimited energies, one of those energies certainly will destroy prārabdha-karma. Because he gives his qualities to his devotees (mahad-guṇatvāt), those devotees call him unlimited. Because of the Lord’s qualities in the devotees, prārabdha-karmas cannot remain in the devotee.
Jiva's tika ||1.18.19||
kutaḥ punar gṛṇato nāma tasya mahattamaikānta-parāyaṇasya | yo ’nanta-śaktir bhagavān ananto mahad-guṇatvād yam anantam āhuḥ ||
TRANSLATION What doubt is there about this for one who chants the Lords name, who takes shelter of the greatest devotees? Unlimited Bhagavān has unlimited power, and is called unlimited because he manifests unlimited qualities to the devotee.
The person who chants the names of the great souls, surrendering completely to them, destroys his low birth. What more can be said? That will happen (kutaḥ punaḥ). This is because the Lord, having an unlimited form, must have unlimited śakti because of which they call him Ananta, since he reveals qualities to the great souls. If his qualities would not be revealed to them, because of ignorance, they would not speak in this way about him.
This is the power of persons like you having such qualities. By this I have become qualified. Parīkṣit says later:
aho adya vayam brahman sat-sevyāḥ kṣatra-bandhavaḥ | kṛpayātithi-rūpeṇa bhavadbhis tīrthakāḥ kṛtāḥ || yeṣām samsmaraṇāt pumsām sadyaḥ śuddhyanti vai gṛhāḥ | kim punar darśana-sparśa-pāda-śaucāsanādibhiḥ ||
O brāhmaṇa! Today we low kṣatriyas have become respected by the saints because we have been purified by your coming as a guest out of your mercy. Simply from remembering you, men’s houses even become immediately purified. What to speak of seeing, touching, washing your feet and giving you a seat! (SB 1.19.33)
Since the subject of glorifying, following the great devotees, is here summarized, to take the statement as glorification of someone else would disrupt the meaning. And it would be bold to explain one’s qualification.
TEXT - SB 1.18.20
etāvatālaṁ nanu sūcitena
guṇair asāmyānatiśāyanasya
hitvetarān prārthayato vibhūtir
yasyāṅghri-reṇuṁ juṣate 'nabhīpsoḥ
SYNONYMS
etāvatā—so far; alam—unnecessary; nanu—if at all; sūcitena—by description; guṇaiḥ—by attributes; asāmya—immeasurable; anati-śāyanasya—of one who is unexcelled; hitvā—leaving aside; itarān—others; prārthayataḥ—of those who ask for; vibhūtiḥ—favor of the goddess of fortune; yasya—one whose; aṅghri—feet; reṇum—dust; juṣate—serves; anabhīpsoḥ—of one who is unwilling.
TRANSLATION
It is now ascertained that He [the Personality of Godhead] is unlimited and there is none equal to Him. Consequently no one can speak of Him adequately. Great demigods cannot obtain the favor of the goddess of fortune even by prayers, but this very goddess renders service unto the Lord, although He is unwilling to have such service.
PURPORT
The Personality of Godhead, or the Parameśvara Parabrahman, according to the śrutis, has nothing to do. He has no equal. Nor does anyone excel Him. He has unlimited potencies, and His every action is carried out systematically in His natural and perfect ways. Thus the Supreme Personality of Godhead is full in Himself, and He has nothing to accept from anyone else, including the great demigods like Brahmā. Others ask for the favor of the goddess of fortune, and despite such prayers she declines to award such favors. But still she renders service unto the Supreme Personality of Godhead, although He has nothing to accept from her. The Personality of Godhead in His Garbhodakaśāyī Viṣṇu feature begets Brahmā, the first created person in the material world, from His navel lotus stem and not in the womb of the goddess of fortune, who is eternally engaged in His service. These are some of the instances of His complete independence and perfection. That He has nothing to do does not mean that He is impersonal. He is transcendentally so full of inconceivable potencies that simply by His willing, everything is done without physical or personal endeavor. He is called, therefore, Yogeśvara, or the Lord of all mystic powers.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.20
etāvatālaṁ nanu sūcitena
guṇair asāmyānatiśāyanasya |
hitvetarān prārthayato vibhūtir
yasyāṅghri-reṇuṁ juṣate ’nabhīpsoḥ ||
Who is able to speak about those qualities? Enough of so many attempts to describe the Lord who is unequal and, of course, unsurpassed in his qualities. Though he is without desire, Lakṣmī (vibhutīḥ) serves the dust of his feet because she desires all those qualities in full, having given up Brahmā and others who pray to her.
Jiva's tika ||1.18.20||
etāvatālam nanu sūcitena guṇair asāmyānatiśāyanasya | hitvetarān prārthayato vibhūtir yasyānghri-reṇum juṣate ’nabhīpsoḥ ||
TRANSLATION Enough with delineating the Lord, who has no equal or superior in qualities! Ignoring Brahmā and others who pray to her, even Lakṣmī, with a desire for receiving all those qualities in full, serves the dust of the feet of this Lord who has no material desire.
This verse shows how the Lord has unlimited qualities. He has no equal and no superior in qualities. What more can one say about his qualities? There is no point in doing so. Lakṣmī, who represents material wealth, ignores others praying to her and serves the dust of the feet of the Lord, who is endowed with his svarūpa-śakti.
TEXT - SB 1.18.21
athāpi yat-pāda-nakhāvasṛṣṭaṁ
jagad viriñcopahṛtārhaṇāmbhaḥ
seśaṁ punāty anyatamo mukundāt
ko nāma loke bhagavat-padārthaḥ
SYNONYMS
atha—therefore; api—certainly; yat—whose; pāda-nakha—nails of the feet; avasṛṣṭam—emanating; jagat—the whole universe; viriñca—Brahmājī; upahṛta—collected; arhaṇa—worship; ambhaḥ—water; sa—along with; īśam—Lord Śiva; punāti—purifies; anyatamaḥ—who else; mukundāt—besides the Personality of Godhead Śrī Kṛṣṇa; kaḥ—who; nāma—name; loke—within the world; bhagavat—Supreme Lord; pada—position; arthaḥ—worth.
TRANSLATION
Who can be worthy of the name of the Supreme Lord but the Personality of Godhead Śrī Kṛṣṇa? Brahmājī collected the water emanating from the nails of His feet in order to award it to Lord Śiva as a worshipful welcome. This very water [the Ganges] is purifying the whole universe, including Lord Śiva.
PURPORT
The conception of many gods in the Vedic literatures by the ignorant is completely wrong. The Lord is one without a second, but He expands Himself in many ways, and this is confirmed in the Vedas. Such expansions of the Lord are limitless, but some of them are the living entities. The living entities are not as powerful as the Lord's plenary expansions, and therefore there are two different types of expansions. Lord Brahmā is generally one of the living entities, and Lord Śiva is the via medium between the Lord and the living entities. In other words, even demigods like Lord Brahmā and Lord Śiva, who are the chief amongst all demigods, are never equal to or greater than Lord Viṣṇu, the Supreme Personality of Godhead. The goddess of fortune, Lakṣmī, and all-powerful demigods like Brahmā and Śiva are engaged in the worship of Viṣṇu or Lord Kṛṣṇa; therefore who can be more powerful than Mukunda (Lord Kṛṣṇa) to be factually called the Supreme Personality of Godhead? The goddess of fortune, Lakṣmījī, Lord Brahmā and Lord Śiva are not independently powerful; they are powerful as expansions of the Supreme Lord, and all of them are engaged in the transcendental loving service of the Lord, and so also are the living entities. There are four sects of worshipful devotees of the Lord, and the chief amongst them are the Brahma-sampradāya, Rudra-sampradāya and Śrī-sampradāya, descending directly from Lord Brahmā, Lord Śiva and the goddess of fortune, Lakṣmī, respectively. Besides the above-mentioned three sampradāyas, there is the Kumāra-sampradāya, descending from Sanat-kumāra. All of the four original sampradāyas are still scrupulously engaged in the transcendental service of the Lord up to date, and they all declare that Lord Kṛṣṇa, Mukunda, is the Supreme Personality of Godhead, and no other personality is equal to Him or greater than Him.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.21
athāpi yat-pāda-nakhāvasṛṣṭaṁ
jagad viriñcopahṛtārhaṇāmbhaḥ |
seśaṁ punāty anyatamo mukundāt
ko nāma loke bhagavat-padārthaḥ ||
The water which flows from the toenail of the Lord, which acts as arghya water (arhaṇa) for Brahmā for worship (upahṛta), purified the whole universe along with Śiva (seśam). The meaning of the word Bhagavān cannot apply to anyone except Mukunda. He is the Lord of everyone. Since the most elevated persons in the universe — Lakṣmī, Brahmā and Śiva — serve his feet, they point out that he is supreme.
Jiva's tika ||1.18.21||
athāpi yat-pāda-nakhāvasṛṣṭam jagad virincopahṛtārhaṇāmbhaḥ | seśam punāty anyatamo mukundāt ko nāma loke bhagavat-padārthaḥ ||
TRANSLATION Who can be called by the name Bhagavān except Mukunda whose toe-nail water purifies the universe along with Śiva and becomes arghya for Brahmā.
This verse shows that the Lord’s unlimited qualities are revealed to the great devotees. The lord’s foot water purifies everything including Śiva (seśam). Though the Lord is the abode of unlimited qualities, his expansions like Śiva are shown to be limited.
TEXT - SB 1.18.22
yatrānuraktāḥ sahasaiva dhīrā
vyapohya dehādiṣu saṅgam ūḍham
vrajanti tat pārama-haṁsyam antyaṁ
yasminn ahiṁsopaśamaḥ sva-dharmaḥ
SYNONYMS
yatra—unto whom; anuraktāḥ—firmly attached; sahasā—all of a sudden; eva—certainly; dhīrāḥ—self-controlled; vyapohya—leaving aside; deha—the gross body and subtle mind; ādiṣu—relating to; saṅgam—attachment; ūḍham—taken to; vrajanti—go away; tat—that; pārama-haṁsyam—the highest stage of perfection; antyam—and beyond that; yasmin—in which; ahiṁsā—nonviolence; upaśamaḥ—and renunciation; sva-dharmaḥ—consequential occupation.
TRANSLATION
Self-controlled persons who are attached to the Supreme Lord Śrī Kṛṣṇa can all of a sudden give up the world of material attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order of life, by which nonviolence and renunciation are consequential.
PURPORT
Only the self-controlled can gradually be attached to the Supreme Personality of Godhead. Self-controlled means not indulging in sense enjoyment more than is necessary. And those who are not self-controlled are given over to sense enjoyment. Dry philosophical speculation is a subtle sense enjoyment of the mind. Sense enjoyment leads one to the path of darkness. Those who are self-controlled can make progress on the path of liberation from the conditional life of material existence. The Vedas, therefore, enjoin that one should not go on the path of darkness but should make a progressive march towards the path of light or liberation. Self-control is actually achieved not by artificially stopping the senses from material enjoyment, but by becoming factually attached to the Supreme Lord by engaging one's unalloyed senses in the transcendental service of the Lord. The senses cannot be forcibly curbed, but they can be given proper engagement. Purified senses, therefore, are always engaged in the transcendental service of the Lord. This perfectional stage of sense engagement is called bhakti-yoga. So those who are attached to the means of bhakti-yoga are factually self-controlled and can all of a sudden give up their homely or bodily attachment for the service of the Lord. This is called the paramahaṁsa stage. Haṁsas, or swans, accept only milk out of a mixture of milk and water. Similarly, those who accept the service of the Lord instead of māyā's service are called the paramahaṁsas. They are naturally qualified with all the good attributes, such as pridelessness, freedom from vanity, nonviolence, tolerance, simplicity, respectability, worship, devotion and sincerity. All these godly qualities exist in the devotee of the Lord spontaneously. Such paramahaṁsas, who are completely given up to the service of the Lord, are very rare. They are very rare even amongst the liberated souls. Real nonviolence means freedom from envy. In this world everyone is envious of his fellow being. But a perfect paramahaṁsa, being completely given up to the service of the Lord, is perfectly nonenvious. He loves every living being in relation with the Supreme Lord. Real renunciation means perfect dependence on God. Every living being is dependent on someone else because he is so made. Actually everyone is dependent on the mercy of the Supreme Lord, but when one forgets his relation with the Lord, he becomes dependent on the conditions of material nature. Renunciation means renouncing ones dependence on the conditions of material nature and thus becoming completely dependent on the mercy of the Lord. Real independence means complete faith in the mercy of the Lord without dependence on the conditions of matter. This paramahaṁsa stage is the highest perfectional stage in bhakti-yoga, the process of devotional service to the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.22
yatrānuraktāḥ sahasaiva dhīrā
vyapohya dehādiṣu saṅgam ūḍham |
vrajanti tat pārama-haṁsyam antyaṁ
yasminn ahiṁsopaśamaḥ sva-dharmaḥ ||
Wise men who can be observed are the proof of this. Ūḍham means firm. Antyam means “reaching the highest stage.” Yasmin means “in which practice.”
Jiva's tika ||1.18.22||
yatrānuraktāḥ sahasaiva dhīrā vyapohya dehādiṣu sangam ūdham | vrajanti tat pārama-hamsyam antyam yasminn ahimsopaśamaḥ sva-dharmaḥ ||
TRANSLATION The devotees who are attracted to Kṛṣṇa, immediately giving up strong attachment to body and other material objects, attain the highest stage of life, pāramahamsa, for which purpose being steady in the Lord, devoid of hatred, manifests naturally.
Therefore one should worship the Lord. The devotees attain the stage of pāramahamsa (anta-pāramahamsyam).
muktānām api siddhānām nārāyaṇa-parāyaṇaḥ su-durlabhaḥ praśāntātmā koṭiṣv api mahā-mune
O great sage! Greater than those who are jīvanmukta and greater than those who attain liberation is the devotee of Lord Nārāyaṇa. Such a devotee, who is in śānta or other rasas, is very rare, even among ten million people. (SB 6.14.5)
For this purpose (yasmin), steadiness in the Lord (upaśamaḥ), devoid of envy and other bad qualities (ahimsa) manifests.
TEXT - SB 1.18.23
ahaṁ hi pṛṣṭo 'ryamaṇo bhavadbhir
ācakṣa ātmāvagamo 'tra yāvān
nabhaḥ patanty ātma-samaṁ patattriṇas
tathā samaṁ viṣṇu-gatiṁ vipaścitaḥ
SYNONYMS
aham—my humble self; hi—certainly; pṛṣṭaḥ—asked by you; aryamaṇaḥ—as powerful as the sun; bhavadbhiḥ—by you; ācakṣe—may describe; ātma-avagamaḥ—as far as my knowledge is concerned; atra—herein; yāvān—so far; nabhaḥ—sky; patanti—fly; ātma-samam—as far as it can; patattriṇaḥ—the birds; tathā—thus; samam—similarly; viṣṇu-gatim—knowledge of Viṣṇu; vipaścitaḥ—even though learned.
TRANSLATION
O ṛṣis, who are as powerfully pure as the sun, I shall try to describe to you the transcendental pastimes of Viṣṇu as far as my knowledge is concerned. As the birds fly in the sky as far as their capacity allows, so do the learned devotees describe the Lord as far as their realization allows.
PURPORT
The Supreme Absolute Truth is unlimited. No living being can know about the unlimited by his limited capacity. The Lord is impersonal, personal and localized. By His impersonal feature He is all-pervading Brahman, by His localized feature He is present in everyone'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. The pastimes of the Lord in different features can only be estimated partly by the great learned devotees. So Śrīla Sūta Gosvāmī has rightly taken this position in describing the pastimes of the Lord as far as he has realized. Factually only the Lord Himself can describe Himself, and His learned devotee also can describe Him as far as the Lord gives him the power of description.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.23
ahaṁ hi pṛṣṭo ’ryamaṇo bhavadbhir
ācakṣa ātmāvagamo ’tra yāvān |
nabhaḥ patanty ātma-samaṁ patattriṇas
tathā samaṁ viṣṇu-gatiṁ vipaścitaḥ ||
Rejoicing at his good fortune, Sūta begins to speak about Parīkṣit again. You are like suns (aryamaṇah)! I will speak knowledge according to how much I have understood. Just as birds fly in the sky according to their ability and not to the topmost height of the sky, even those who are wise can know the Lord’s pastimes (gatim) according to their intelligence (samam).
Jiva's tika ||1.18.23||
aham hi pṛṣṭo ’ryamaṇo bhavadbhir ācakṣa ātmāvagamo ’tra yāvān | nabhaḥ patanty ātma-samam patattriṇas tathā samam viṣṇu-gatim vipaścitaḥ ||
TRANSLATION You are like many suns! I will speak the knowledge requested by you according to what I have understood. Just as birds fly high in the sky only according to their ability, so the wise understand the pastimes of the Lord only according to their limited ability.
Why do you engage in singing the qualities of the Lord who has unlimited qualities? This verse answers.
TEXT - SB 1.18.24-25
ekadā dhanur udyamya
vicaran mṛgayāṁ vane
mṛgān anugataḥ śrāntaḥ
kṣudhitas tṛṣito bhṛśam
jalāśayam acakṣāṇaḥ
praviveśa tam āśramam
dadarśa munim āsīnaṁ
śāntaṁ mīlita-locanam
SYNONYMS
ekadā—once upon a time; dhanuḥ—arrows and bow; udyamya—taking firmly; vicaran—following; mṛgayām—hunting excursion; vane—in the forest; mṛgān—stags; anugataḥ—while following; śrāntaḥ—fatigued; kṣudhitaḥ—hungry; tṛṣitaḥ—being thirsty; bhṛśam—extremely; jala-āśayam—reservoir of water; acakṣāṇaḥ—while searching for; praviveśa—entered into; tam—that famous; āśramam—hermitage of Śamīka Ṛṣi; dadarśa—saw; munim—the sage; āsīnam—seated; śāntam—all silent; mīlita—closed; locanam—eyes.
TRANSLATION
Once upon a time Mahārāja Parīkṣit, while engaged in hunting in the forest with bow and arrows, became extremely fatigued, hungry and thirsty while following the stags. While searching for a reservoir of water, he entered the hermitage of the well-known Śamīka Ṛṣi and saw the sage sitting silently with closed eyes.
PURPORT
The Supreme Lord is so kind to His pure devotees that in proper time He calls such devotees up to Him and thus creates an auspicious circumstance for the devotee. Mahārāja Parīkṣit was a pure devotee of the Lord, and there was no reason for him to become extremely 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 can become apparently fatigued and thirsty just to create a situation favorable for his renunciation of worldly activities. One has to give up all attachment for worldly relations before one is able to go back to Godhead, and thus when a devotee is too much absorbed in worldly affairs, the Lord creates a situation to cause indifference. The Supreme Lord never forgets His pure devotee, even though he may be engaged in so-called worldly affairs. Sometimes He creates an awkward situation, and the devotee becomes obliged to renounce all worldly affairs. The devotee can understand by the signal of the Lord, but others take it to be unfavorable and frustrating. Mahārāja Parīkṣit was to become the medium for the revelation of Śrīmad-Bhāgavatam by Lord Śrī Kṛṣṇa, as his grandfather Arjuna was the medium for the Bhagavad-gītā. Had Arjuna not been taken up with an illusion of family affection by the will of the Lord, the Bhagavad-gītā would not have been spoken by the Lord Himself for the good of all concerned. Similarly, had Mahārāja Parīkṣit not been fatigued, hungry and thirsty at this time, Śrīmad-Bhāgavatam would not have been spoken by Śrīla Śukadeva Gosvāmī, the prime authority of Śrīmad-Bhāgavatam. So this is a prelude to the circumstances under which Śrīmad-Bhāgavatam was spoken for the benefit of all concerned. The prelude, therefore, begins with the words "once upon a time."
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.24-25
Acakṣāṇaḥ means “not seeing.”
Jiva's tika ||1.18.24||
ekadā dhanur udyamya vicaran mṛgayām vane |
mṛgān anugataḥ śrāntaḥ kṣudhitas tṛṣito bhṛśam ||
TRANSLATION One day while taking his bow and hunting in the forest, after pursuing animals, he became tired, hungry and very thirsty.
The Lord, to bring Parīkṣit to his side, arranged for making him detached through the curse of the brāhmaṇa. The following verses narrate how the Lord revealed Bhāgavatam to him.
TEXT - SB 1.18.26
pratiruddhendriya-prāṇa-
mano-buddhim upāratam
sthāna-trayāt paraṁ prāptaṁ
brahma-bhūtam avikriyam
SYNONYMS
pratiruddha—restrained; indriya—the sense organs; prāṇa—air of respiration; manaḥ—the mind; buddhim—intelligence; upāratam—inactive; sthāna—places; trayāt—from the three; param—transcendental; prāptam—achieved; brahma-bhūtam—qualitatively equal with the Supreme Absolute; avikriyam—unaffected.
TRANSLATION
The muni's sense organs, breath, mind and intelligence were all restrained from material activities, and he was situated in a trance apart from the three [wakefulness, dream and unconsciousness], having achieved a transcendental position qualitatively equal with the Supreme Absolute.
PURPORT
It appears that the muni, in whose hermitage the King entered, was in yogic trance. The transcendental position is attained by three processes, namely the process of jñāna, or theoretical knowledge of transcendence, the process of yoga, or factual realization of trance by manipulation of the physiological and psychological functions of the body, and the most approved process of bhakti-yoga, or the engagement of senses in the devotional service of the Lord. In the Bhagavad-gītā also we have the information of the gradual development of perception from matter to a 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 jñāna process theoretically speculates about the reality of the soul. But bhakti-yoga factually engages the spirit soul in activities. The perception of matter is transcended to still subtler states of the senses. The senses are transcended to the subtler mind, and then to breathing activities and gradually to intelligence. Beyond the intelligence, the living soul is realized by the mechanical activities of the yoga system, or practice of meditation restraining the senses, regulating the breathing system and applying intelligence to rise to the transcendental position. This trance stops all material activities of the body. The King saw the muni in that position. He also saw the muni as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.26
pratiruddhendriya-prāṇa-mano-buddhim upāratam |
sthāna-trayāt paraṁ prāptaṁ brahma-bhūtam avikriyam ||
The sage was Śamīka. He had surpassed the three states of waking sleeping and deep sleep and reached the fourth state, samādhi, and had realized brahman.
TEXT - SB 1.18.27
viprakīrṇa-jaṭācchannaṁ
rauraveṇājinena ca
viśuṣyat-tālur udakaṁ
tathā-bhūtam ayācata
SYNONYMS
viprakīrṇa—all scattered; jaṭa-ācchannam—covered with compressed, long hair; rauraveṇa—by the skin of a stag; ajinena—by the skin; ca—also; viśuṣyat—dried up; tāluḥ—palate; udakam—water; tathā-bhūtam—in that state; ayācata—asked for.
TRANSLATION
The sage, in meditation, was covered by the skin of a stag, and long, compressed hair was scattered all over him. The King, whose palate was dry from thirst, asked him for water.
PURPORT
The King, being thirsty, asked the sage for water. That such a great devotee and king asked for water from a sage absorbed in trance was certainly providential. Otherwise there was no chance of such a unique happening. Mahārāja Parīkṣit was thus placed in an awkward position so that gradually Śrīmad-Bhāgavatam could be revealed.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.27
viprakīrṇa-jaṭācchannaṁ rauraveṇājinena ca |
viśuṣyat-tālur udakaṁ tathā-bhūtam ayācata ||
He was covered with the skin of the ruru, a type of antelope.
TEXT - SB 1.18.28
alabdha-tṛṇa-bhūmy-ādir
asamprāptārghya-sūnṛtaḥ
avajñātam ivātmānaṁ
manyamānaś cukopa ha
SYNONYMS
alabdha—having not received; tṛṇa—seat of straw; bhūmi—place; ādiḥ—and so on; asamprāpta—not properly received; arghya—water for reception; sūnṛtaḥ—sweet words; avajñātam—thus being neglected; iva—like that; ātmānam—personally; manyamānaḥ—thinking like that; cukopa—became angry; ha—in that way.
TRANSLATION
The King, not received by any formal welcome by means of being offered a seat, place, water and sweet addresses, considered himself neglected, and so thinking he became angry.
PURPORT
The law of reception in the codes of the Vedic principles states that even if an enemy is received at home, he must be received with all respects. He should not be given a chance to understand that he has come into the house of an enemy. When Lord Kṛṣṇa, accompanied by Arjuna and Bhīma, approached Jarāsandha in Magadha, the respectable enemies were given a royal reception by King Jarāsandha. The guest enemy, namely Bhīma, was to fight with Jarāsandha, and yet they were given a grand reception. At night they used to sit down together as friends and guests, and in the day they used to fight, 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, should be good enough to offer a straw mat for sitting, a glass of water for drinking and some sweet words. Therefore, to receive a guest, either friend or foe, there is no expense. It is only a question of good manners.
When Mahārāja Parīkṣit entered the door of Śamīka Ṛṣi, he did not expect a royal reception by the ṛṣi because he knew that saints and ṛṣis are not materially rich men. But he never expected that a seat of straw, a glass of water and some sweet words would be denied to him. He was not an ordinary guest, nor was he an enemy of the ṛṣi, and therefore the cold reception by the ṛṣi astonished the King greatly. As a matter of fact, the King was right to get angry with the ṛṣi when he needed a glass of water very badly. To become angry in such a 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 were astonishing. So it must be accepted 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 also as good as the King. But by the will of the Lord, the circumstances were so created that they became ways to the King's becoming unattached to family connection and governmental activities and thus becoming a completely surrendered soul unto the lotus feet of Lord Kṛṣṇa. The merciful Lord sometimes creates such awkward positions for his pure devotees in order to drag them towards Himself from the mire of material existence. But outwardly the situations appear to be frustrating to the devotees. The devotees of the Lord are always under the protection of the Lord, and in any condition, frustration or success, the Lord is the supreme guide for the devotees. The pure devotees, therefore, accept all conditions of frustration as blessings from the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.28
alabdha-tṛṇa-bhūmy-ādir asamprāptārghya-sūnṛtaḥ |
avajñātam ivātmānaṁ manyamānaś cukopa ha ||
Thinking that the sage had done nothing to welcome him, he became angry.
TEXT - SB 1.18.29
abhūta-pūrvaḥ sahasā
kṣut-tṛḍbhyām arditātmanaḥ
brāhmaṇaṁ praty abhūd brahman
matsaro manyur eva ca
SYNONYMS
abhūta-pūrvaḥ—unprecedented; sahasā—circumstantially; kṣut—hunger; tṛḍbhyām—as well as by thirst; ardita—being distressed; ātmanaḥ—of his self; brāhmaṇam—unto a brāhmaṇa; prati—against; abhūt—became; brahman—O brāhmaṇas; matsaraḥ—envious; manyuḥ—angry; eva—thus; ca—and.
TRANSLATION
O brāhmaṇas, the King's anger and envy, directed toward the brāhmaṇa sage, were unprecedented, being that circumstances had made him hungry and thirsty.
PURPORT
For a king like Mahārāja Parīkṣit to become angry and envious, especially at a sage and brāhmaṇa, was undoubtedly unprecedented. The King knew well that brāhmaṇas, sages, children, women and old men are always beyond the jurisdiction of punishment. Similarly, the king, even though he commits a great mistake, is never to be considered a wrongdoer. But in this case, Mahārāja Parīkṣit became angry and envious at the sage due to his 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 a brāhmaṇa, it was unprecedented. As the Lord is never envious of anyone, so also the Lord's devotee is never envious of anyone. The only justification for Mahārāja Parīkṣit's behavior is that it was ordained by the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.29
abhūta-pūrvaḥ sahasā kṣut-tṛḍbhyām arditātmanaḥ |
brāhmaṇaṁ praty abhūd brahman[82] matsaro manyur eva ca ||
He could not tolerate the sage’s sense of pride.
Jiva's tika ||1.18.28||
alabdha-tṛṇa-bhūmy-ādir asamprāptārghya-sūnṛtaḥ | avajnātam ivātmānam manyamānaś cukopa ha ||
TRANSLATION Thinking that he had been disrespected by not being offered a grass seat, arghya or friendly words, the king became angry.
This condition of Parīkṣit was the mercy of the Lord. By the will of the Lord this happened. Later Parīkṣit says:
tasyaiva me ’ghasya parāvareśo vyāsakta-cittasya gṛheṣv abhīkṣṇam | nirveda-mūlo dvija-śāpa-rūpo yatra prasakto ’bhayam āśu dhatte ||
For me, whose impure action was the sin of disrespecting an innocent brāhmaṇa, and whose heart was very attached to family life, the Lord has come in the form of the brāhmaṇa’s curse, which has become the cause of detachment from material life. By the Lord’s presence the attached person quickly becomes fearless. (SB 1.19.14)
TEXT - SB 1.18.30
sa tu brahma-ṛṣer aṁse
gatāsum uragaṁ ruṣā
vinirgacchan dhanuṣ-koṭyā
nidhāya puram āgataḥ
SYNONYMS
saḥ—the King; tu—however; brahma-ṛṣeḥ—of the brāhmaṇa sage; aṁse—on the shoulder; gata-asum—lifeless; uragam—snake; ruṣā—in anger; vinirgacchan—while leaving; dhanuḥ-koṭyā—with the front of the bow; nidhāya—by placing it; puram—palace; āgataḥ—returned.
TRANSLATION
While leaving, the King, being so insulted, picked up a lifeless snake with his bow and angrily placed it on the shoulder of the sage. Then he returned to his palace.
PURPORT
The King thus treated the sage tit for tat, although he was never accustomed to such silly actions. 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, who had coldly received him, thus might be coldly rewarded by being offered a garland of a dead snake. In the ordinary course of dealing, this was not very unnatural, but in the case of Mahārāja Parīkṣit's dealing with a brāhmaṇa sage, this was certainly unprecedented. It so happened by the will of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.30
sa tu brahma-ṛṣer aṁse gatāsum uragaṁ rukṣa |
vinirgacchan dhanuṣ-koṭyā nidhāya puram āgataḥ[83] ||
Dhanuṣkoṭyā means “with the tip of his bow.” O brāhmaṇa! I am respecting you with this very delicate garland just as you have nicely welcomed me!”
TEXT - SB 1.18.31
eṣa kiṁ nibhṛtāśeṣa-
karaṇo mīlitekṣaṇaḥ
mṛṣā-samādhir āhosvit
kiṁ nu syāt kṣatra-bandhubhiḥ
SYNONYMS
eṣaḥ—this; kim—whether; nibhṛta-aśeṣa—meditative mood; karaṇaḥ—senses; mīlita—closed; īkṣaṇaḥ—eyes; mṛṣā—false; samādhiḥ—trance; āho—remains; svit—if it is so; kim—either; nu—but; syāt—may be; kṣatra-bandhubhiḥ—by the lower kṣatriya.
TRANSLATION
Upon returning, he began to contemplate and argue within himself whether the sage had actually been in meditation, with senses concentrated and eyes closed, or whether he had just been feigning trance just to avoid receiving a lower kṣatriya.
PURPORT
The King, being a devotee of the Lord, did not approve of his own action, and thus he began to wonder whether the sage was really in a trance or was just pretending in order to avoid receiving the King, who was a kṣatriya and therefore lower in rank. Repentance comes in the mind of a good soul as soon as he commits something wrong. Śrīla Viśvanātha Cakravartī Ṭhākura and Śrīla Jīva Gosvāmī do not believe that the King's action was due to his past misdeeds. The arrangement was so made by the Lord just to call the King back home, back to Godhead.
According to Śrīla Viśvanātha Cakravartī, the plan was made by the will of the Lord, and by the will of the Lord the situation of frustration was created. The plan was that for his so-called misdeed the King could be cursed by an inexperienced brāhmaṇa boy infected by the influence of Kali, and thus the King would leave his hearth and home for good. His connections with Śrīla Śukadeva Gosvāmī would enable the presentation of the great Śrīmad-Bhāgavatam, which is considered to be the book incarnation of the Lord. This book incarnation of the Lord gives much fascinating information of the transcendental pastimes of the Lord, like His rāsa-līla with the spiritual cowherd damsels of Vrajabhūmi. This specific pastime of the Lord has a special significance because anyone who properly learns about this particular pastime of the Lord will certainly be dissuaded from mundane sex desire and be placed on the path of sublime devotional service to the Lord. The pure devotee's mundane frustration is meant to elevate the devotee to a higher transcendental position. By placing Arjuna and the Pāṇḍavas in frustration due to the intrigue of their cousin-brothers, the prelude of the Battle of Kurukṣetra was created by the Lord. This was to incarnate the sound representative of the Lord, Bhagavad-gītā. So by placing King Parīkṣit in an awkward position, the incarnation of Śrīmad-Bhāgavatam was created by the will of the Lord. Being distressed by hunger and thirst was only a show, because the King endured much, even in the womb of his mother. He was never disturbed by the glaring heat of the brahmāstra released by Aśvatthāmā. The King's distressed condition was certainly unprecedented. The devotees like Mahārāja Parīkṣit are powerful enough to forbear such distresses, by the will of the Lord, and they are never disturbed. The situation, in this case, was therefore all planned by the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.31
eṣa kiṁ nibhṛtāśeṣa-karaṇo mīlitekṣaṇaḥ |
mṛṣā-samādhir āhosvit kiṁ nu syāt kṣatra-bandhubhiḥ ||
After the king had left he began to reflect. Had the sage withdrawn his senses and actually been in trance? Or was it fake trance? What would be the reason? One should not think that the king had committed a sin because of bad habits. It was the desire of the Lord to bring Parīkṣit quickly to his side, by having him become detached from the world by the curse of the sage, having him take the association of Śukadeva, and appearing in the form of the Bhāgavatam, in order to deliver the world and give a taste for the pastimes such as rāsa-līlā that he performed to some devotees who would be born later in Kali-yuga. This is stated by the wise. This is understood from Parīkṣit’s later statement:
tasyaiva me ’ghasya parāvareśo
vyāsakta-cittasya gṛheṣv abhīkṣṇam
nirveda-mūlo dvija-śāpa-rūpo
yatra prasakto bhayam āśu dhatte
As he was thus thinking, he heard about how he would die from the bite of Takṣaka because of the curse issued by the sage's son. He considered it beneficial that soon the fire of Takṣaka would be the cause of detachment from material life. SB 1.19.4
This also shows that the sinful actions of his pure devotee which are committed accidentally lead to benefit in the future.
yadā yadā hi dharmasya glānir bhavati bhārata |
abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham ||
Whenever there is destruction in dharma, O Bhārata, and a rise in adharma, I manifest my own body. BG 4.6
Parīkṣit’s condition was produced by the Lord himself, in order to create an apparent reason for the Lord’s appearance in the form of the Bhāgavatam. Parīkṣit never had such conduct, even his dreams. Thus it is said that this was something he had not experienced before (verse 29). His state of anger did not arise from bad karma, since the result of this act was the great fortune of meeting Śukadeva. Nor should one say that the cause was his great thirst. A moment later, without drinking water, being pained by a hundred repentances, he returned home and immediately fasted till death. Since he was filled with spiritual power in birth and death, and had conquered time in his middle age (by restricting Kali), he must be considered to have exceptional strength by the mercy of the Lord.
TEXT - SB 1.18.32
tasya putro 'titejasvī
viharan bālako 'rbhakaiḥ
rājñāghaṁ prāpitaṁ tātaṁ
śrutvā tatredam abravīt
SYNONYMS
tasya—his (the sage's); putraḥ—son; ati—extremely; tejasvī—powerful; viharan—while playing; bālakaḥ—with boys; arbhakaiḥ—who were all childish; rājñā—by the King; agham—distress; prāpitam—made to have; tātam—the father; śrutvā—by hearing; tatra—then and there; idam—this; abravīt—spoke.
TRANSLATION
The sage had a son who was very powerful, being a brāhmaṇa's son. While he was playing with inexperienced boys, he heard of his father's distress, which was occasioned by the King. Then and there the boy spoke as follows.
PURPORT
Due to Mahārāja Parīkṣit's good government, even a boy of tender age, who was playing with other inexperienced boys, could become as powerful as a qualified brāhmaṇa. This boy was known as Śṛṅgi, and he achieved good training in brahmacarya by his father so that he could be as powerful as a brāhmaṇa, even at that age. But because the age of Kali was seeking an opportunity to spoil the cultural heritage of the four orders of life, the inexperienced boy gave a chance for the age of Kali to enter into the field of Vedic culture. Hatred of the lower orders of life began from this brāhmaṇa boy, under the influence of Kali, and thus cultural life began to dwindle day after day. The first victim of brahminical injustice was Mahārāja Parīkṣit, and thus the protection given by the King against the onslaught of Kali was slackened.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.32
tasya putro ’titejasvī viharan bālako ’rbhakaiḥ |
rājñāghaṁ prāpitaṁ tātaṁ śrutvā tatredam abravīt ||
His son was Śṛṅgī.
TEXT - SB 1.18.33
aho adharmaḥ pālānāṁ
pīvnāṁ bali-bhujām iva
svāminy aghaṁ yad dāsānāṁ
dvāra-pānāṁ śunām iva
SYNONYMS
aho—just look at; adharmaḥ—irreligion; pālānām—of the rulers; pīvnām—of one who is brought up; bali-bhujām—like the crows; iva—like; svāmini—unto the master; agham—sin; yat—what is; dāsānām—of the servants; dvāra-pānām—keeping watch at the door; śunām—of the dogs; iva—like.
TRANSLATION
[The brāhmaṇa's son, Śṛṅgi, said:] O just look at the sins of the rulers who, like crows and watchdogs at the door, perpetrate sins against their masters, contrary to the principles governing servants.
PURPORT
The brāhmaṇas are considered to be the head and brains of the social body, and the kṣatriyas are considered to be the arms of the social body. The arms are required to protect the body from all harm, but the arms must act according to the directions of the head and brain. That is a natural arrangement made by the supreme order, for it is confirmed in the Bhagavad-gītā that four social orders or castes, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, are set up according to quality and work done by them. Naturally the son of a brāhmaṇa has a good chance to become a brāhmaṇa by the direction of his qualified father, as a son of a medical practitioner has a very good chance to become a qualified medical practitioner. So the caste system is quite scientific. The son must take advantage of the father's qualification and thus become a brāhmaṇa or medical practitioner, and not otherwise. Without being qualified, one cannot become a brāhmaṇa or medical practitioner, and that is the verdict of all scriptures and social orders. Herein Śṛṅgi, a qualified son of a great brāhmaṇa, attained the required brahminical power both by birth and by training, but he was lacking in culture because he was an inexperienced boy. By the influence of Kali, the son of a brāhmaṇa became puffed up with brahminical power and thus wrongly compared Mahārāja Parīkṣit to crows and watchdogs. The King is certainly the watchdog of the state in the sense that he keeps vigilant eyes over the border of the state for its protection and defense, but to address him as a watchdog is the sign of a less-cultured boy. Thus the downfall of the brahminical powers began as they gave importance to birthright without culture. The downfall of the brāhmaṇa caste began in the age of Kali. And since brāhmaṇas are the heads of the social order, all other orders of society also began to deteriorate. This beginning of brahminical deterioration was highly deplored by the father of Śṛṅgi, as we will find.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.33
aho adharmaḥ pālānāṁ pīvnāṁ bali-bhujām iva |
svāminy aghaṁ yad dāsānāṁ dvāra-pānāṁ śunām iva ||
Pālānām means kings. Pīvnām means fat. Bali-bhujām means crows
TEXT - SB 1.18.34
brāhmaṇaiḥ kṣatra-bandhur hi
gṛha-pālo nirūpitaḥ
sa kathaṁ tad-gṛhe dvāḥ-sthaḥ
sabhāṇḍaṁ bhoktum arhati
SYNONYMS
brāhmaṇaiḥ—by the brahminical order; kṣatra-bandhuḥ—the sons of the kṣatriyas; hi—certainly; gṛha-pālaḥ—the watchdog; nirūpitaḥ—designated; saḥ—he; katham—on what grounds; tat-gṛhe—in the home of him (the master); dvāḥ-sthaḥ—keeping at the door; sa-bhāṇḍam—in the same pot; bhoktum—to eat; arhati—deserves.
TRANSLATION
The descendants of the kingly orders are definitely designated as watchdogs, and they must keep themselves at the door. On what grounds can dogs enter the house and claim to dine with the master on the same plate?
PURPORT
The inexperienced brāhmaṇa boy certainly knew that the King asked for water from his father and the father did not respond. He tried to explain away his father's inhospitality in an impertinent manner befitting an uncultured boy. He was not at all sorry for the King's not being well received. On the contrary, he justified the wrong act in a way characteristic of the brāhmaṇas of Kali-yuga. He compared the King to a watchdog, and so it was wrong for the King to enter the home of a brāhmaṇa and ask for water from the same pot. The dog is certainly reared by its master, but that does not mean that the dog shall claim to dine and drink from the same pot. This mentality of false prestige is the cause of downfall of the perfect social order, and we can see that in the beginning it was started by the inexperienced son of a brāhmaṇa. As the dog is never allowed to enter within the room and hearth, although it is reared by the master, similarly, according to Śṛṅgi, the King had no right to enter the house of Śamīka Ṛṣi. According to the boy's opinion, the King was on the wrong side and not his father, and thus he justified his silent father.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.34
brāhmaṇaiḥ kṣatra-bandhur hi dvāra-pālo[84] nirūpitaḥ |
sa kathaṁ tad-gṛhe dvāḥ-sthaḥ sabhāṇḍaṁ bhoktum arhati ||
The protector of the house enters the house and eats items such as ghee which are in pots (sabhāṇḍam). How is it proper for the king to boldly enter the hermitage of the sages and ask for water?
TEXT - SB 1.18.35
kṛṣṇe gate bhagavati
śāstary utpatha-gāminām
tad bhinna-setūn adyāhaṁ
śāsmi paśyata me balam
SYNONYMS
kṛṣṇe—Lord Kṛṣṇa; gate—having departed from this world; bhagavati—the Personality of Godhead; śāstari—the supreme ruler; utpatha-gāminām—of those who are upstarts; tat bhinna—being separated; setūn—the protector; adya—today; aham—myself; śāsmi—shall punish; paśyata—just see; me—my; balam—prowess.
TRANSLATION
After the departure of Lord Śrī Kṛṣṇa, the Personality of Godhead and supreme ruler of everyone, these upstarts have flourished, our protector being gone. Therefore I myself shall take up this matter and punish them. Just witness my power.
PURPORT
The inexperienced brāhmaṇa, puffed up by a little brahma-tejas, became influenced by the spell of Kali-yuga. Mahārāja Parīkṣit gave license to Kali to live in four places as mentioned hereinbefore, but by his very expert government the personality of Kali could hardly find the places allotted him. The personality of Kali-yuga, therefore, was seeking the opportunity to establish authority, and by the grace of the Lord he found a hole in the puffed-up, inexperienced son of a brāhmaṇa. The little brāhmaṇa wanted to show his prowess in destruction, and he had the audacity to punish such a great king as Mahārāja Parīkṣit. He wanted to take the place of Lord Kṛṣṇa after His departure. These are the principal signs of upstarts who want to take the place of Śrī Kṛṣṇa under the influence of the age of Kali. An upstart with a little power wants to become an incarnation of the Lord. There are many false incarnations after the departure of Lord Kṛṣṇa from the face of the globe, and they are misleading the innocent public by accepting the spiritual obedience of the general mass of people to maintain false prestige. In other words, the personality of Kali got the opportunity to reign through this son of a brāhmaṇa, Śṛṅgi.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.35
kṛṣṇe gate bhagavati śāstary utpatha-gāminām |
tad bhinna-setūn adyāhaṁ śāsmi paśyata me balam ||
TEXT - SB 1.18.36
ity uktvā roṣa-tāmrākṣo
vayasyān ṛṣi-bālakaḥ
kauśiky-āpa upaspṛśya
vāg-vajraṁ visasarja ha
SYNONYMS
iti—thus; uktvā—saying; roṣa-tāmra-akṣaḥ—with red-hot eyes due to being angry; vayasyān—unto the playmates; ṛṣi-bālakaḥ—the son of a ṛṣi; kauśikī—the River Kauśika; āpaḥ—water; upaspṛśya—by touching; vāk—words; vajram—thunderbolt; visasarja—threw; ha—in the past.
TRANSLATION
The son of the ṛṣi, his eyes red-hot with anger, touched the water of the River Kauśika while speaking to his playmates and discharged the following thunderbolt of words.
PURPORT
The circumstances under which Mahārāja Parīkṣit was cursed were simply childish, as it appears from this verse. Śṛṅgi was showing his impudency amongst his playmates, who were innocent. Any sane man would have prevented him from doing such great harm to all human society. By killing a king like Mahārāja Parīkṣit, just to make a show of acquired brahminical power, the inexperienced son of a brāhmaṇa committed a great mistake.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.36
ity uktvā roṣa-tāmrākṣo vayasyān ṛṣi-bālakān[85] |
He spoke to his friends. The sandhi in the phrase kauśikyāḥ apaḥ is poetic license.
TEXT - SB 1.18.37
iti laṅghita-maryādaṁ
takṣakaḥ saptame 'hani
daṅkṣyati sma kulāṅgāraṁ
codito me tata-druham
SYNONYMS
iti—thus; laṅghita—surpassing; maryādam—etiquette; takṣakaḥ—snake-bird; saptame—on the seventh; ahani—day; daṅkṣyati—will bite; sma—certainly; kula-aṅgāram—the wretched of the dynasty; coditaḥ—having done; me—my; tata-druham—enmity towards the father.
TRANSLATION
The brāhmaṇa's son cursed the King thus: On the seventh day from today a snake-bird will bite the most wretched one of that dynasty [Mahārāja Parīkṣit] because of his having broken the laws of etiquette by insulting my father.
PURPORT
Thus the beginning of the misuse of brahminical power began, and gradually the brāhmaṇas in the age of Kali became devoid of both brahminical powers and culture. The brāhmaṇa boy considered Mahārāja Parīkṣit to be kulāṅgāra, or the wretched of the dynasty, but factually the brāhmaṇa boy himself was so because only from him did the brāhmaṇa caste become powerless, like the snake whose poisoned teeth are broken. The snake is fearful as long as his poison teeth are there, otherwise he is fearful only to children. The personality of Kali conquered the brāhmaṇa boy first, and gradually the other castes. Thus the whole scientific system of the orders of society in this age has assumed the form of a vitiated caste system, which is now being uprooted by another class of men similarly influenced by the age of Kali. One should see to the root cause of vitiation and not try to condemn the system as it is, without knowledge of its scientific value.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.37
iti laṅghita-maryādaṁ takṣakaḥ saptame ’hani
daṅkṣyati sma kulāṅgāraṁ codito me tata-druham
Because he placed a dead snake on the body of my father, Takṣaka a living snake, will bite him. Another version has dhakṣayti, “he will burn him to ashes.” Inspired by me (coditaḥ me) the snake will bite. Tata-druham means the same as tāta-druham (offender of my father).
TEXT - SB 1.18.38
tato 'bhyetyāśramaṁ bālo
gale sarpa-kalevaram
pitaraṁ vīkṣya duḥkhārto
mukta-kaṇṭho ruroda ha
SYNONYMS
tataḥ—thereafter; abhyetya—after entering into; āśramam—the hermitage; bālaḥ—boy; gale sarpa—the snake on the shoulder; kalevaram—body; pitaram—unto the father; vīkṣya—having seen; duḥkha-ārtaḥ—in a sorry plight; mukta-kaṇṭhaḥ—loudly; ruroda—cried; ha—in the past.
TRANSLATION
Thereafter, when the boy returned to the hermitage, he saw a snake on his father's shoulder, and out of his grief he cried very loudly.
PURPORT
The boy was not happy because he committed a great mistake, and he wanted to be relieved of the burden on his heart by crying. So after entering the hermitage and seeing his father in that condition, he cried loudly so that he might be relieved. But it was too late. The father regretted the whole incident.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.38
tato ’bhyetyāśramaṁ bālo gale sarpa-kalevaram |
pitaraṁ vīkṣya duḥkhārto mukta-kaṇṭho ruroda ha ||
Gale should actually be part of the compound without a declension ending.
TEXT - SB 1.18.39
sa vā āṅgiraso brahman
śrutvā suta-vilāpanam
unmīlya śanakair netre
dṛṣṭvā cāṁse mṛtoragam
SYNONYMS
saḥ—he; vai—also; āṅgirasaḥ—the ṛṣi born in the family of Aṅgirā; brahman—O Śaunaka; śrutvā—on hearing; suta—his son; vilāpanam—crying in distress; unmīlya—opening; śanakaiḥ—gradually; netre—by the eyes; dṛṣṭvā—by seeing; ca—also; aṁse—on the shoulder; mṛta—dead; uragam—snake.
TRANSLATION
O brāhmaṇas, the ṛṣi, who was born in the family of Aṅgirā Muni, hearing his son crying, gradually opened his eyes and saw the dead snake around his neck.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.39
sa vā āṅgiraso brahman śrutvā suta-vilāpanam |
unmīlya śanakair netre dṛṣṭvā cāṁse mṛtoragam ||
visṛjya putraṁ papraccha[86] vatsa kasmād dhi rodiṣi |
kena vā te ’pratikṛtam[87] ity uktaḥ sa nyavedayat ||
TEXT - SB 1.18.40
visṛjya taṁ ca papraccha
vatsa kasmād dhi rodiṣi
kena vā te 'pakṛtam
ity uktaḥ sa nyavedayat
SYNONYMS
visṛjya—throwing aside; tam—that; ca—also; papraccha—asked; vatsa—my dear son; kasmāt—what for; hi—certainly; rodiṣi—crying; kena—by whom; vā—otherwise; te—they; apakṛtam—misbehaved; iti—thus; uktaḥ—being asked; saḥ—the boy; nyavedayat—informed of everything.
TRANSLATION
He threw the dead snake aside and asked his son why he was crying, whether anyone had done him harm. On hearing this, the son explained to him what had happened.
PURPORT
The father did not take the dead snake on his neck very seriously. He simply threw it away. Actually there was nothing seriously wrong in Mahārāja Parīkṣit's act, but the foolish son took it very seriously, and being influenced by Kali he cursed the King and thus ended a chapter of happy history.
TEXT - SB 1.18.41
niśamya śaptam atad-arhaṁ narendraṁ
sa brāhmaṇo nātmajam abhyanandat
aho batāṁho mahad adya te kṛtam
alpīyasi droha urur damo dhṛtaḥ
SYNONYMS
niśamya—after hearing; śaptam—cursed; atat-arham—never to be condemned; nara-indram—unto the King, best of humankind; saḥ—that; brāhmaṇaḥ—brāhmaṇa-ṛṣi; na—not; ātma-jam—his own son; abhyanandat—congratulated; aho—alas; bata—distressing; aṁhaḥ—sins; mahat—great; adya—today; te—yourself; kṛtam—performed; alpīyasi—insignificant; drohe—offense; uruḥ—very great; damaḥ—punishment; dhṛtaḥ—awarded.
TRANSLATION
The father heard from his son that the King had been cursed, although he should never have been condemned, for he was the best amongst all human beings. The ṛṣi did not congratulate his son, but, on the contrary, began to repent, saying: Alas! What a great sinful act was performed by my son. He has awarded heavy punishment for an insignificant offense.
PURPORT
The king is the best of all human beings. He is the representative of God, and he is never to be condemned for any of his actions. In other words, the king can do no wrong. The king may order hanging of a culprit son of a brāhmaṇa, but he does not become sinful for killing a brāhmaṇa. Even if there is something wrong with the king, he is never to be condemned. A medical practitioner may kill a patient by mistaken treatment, but such a killer is never condemned to death. So what to speak of a good and pious king like Mahārāja Parīkṣit? In the Vedic way of life, the king is trained to become a rājarṣi, or a great saint, although he is ruling as king. It is the king only by whose good government the citizens can live peacefully and without any fear. The rājarṣis would manage their kingdoms so nicely and piously that their subjects would respect them as if they were the Lord. That is the instruction of the Vedas. The king is called narendra, or the best amongst the human beings. How then could a king like Mahārāja Parīkṣit be condemned by an inexperienced, puffed-up son of a brahmaṇa, even though he had attained the powers of a qualified brāhmaṇa?
Since Śamīka Ṛṣi was an experienced, good brāhmaṇa, he did not approve of the actions of his condemned son. He began to lament for all that his son had done. The king was beyond the jurisdiction of curses as a general rule, and what to speak of a good king like Mahārāja Parīkṣit. The offense of the King was most insignificant, and his being condemned to death was certainly a very great sin for Śṛṅgi. Therefore Ṛṣi Śamīka regretted the whole incident.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.41
niśamya śaptam atad-arhaṁ narendraṁ
sa brāhmaṇo nātmajam abhyanandat |
aho batāṁho mahad adya te kṛtam
alpīyasi droha urur damo dhṛtaḥ ||
The curse was not suitable (atad-arham). The sage spoke words to express his disapproval. Dama means punishment.
TEXT - SB 1.18.42
na vai nṛbhir nara-devaṁ parākhyaṁ
sammātum arhasy avipakva-buddhe
yat-tejasā durviṣaheṇa guptā
vindanti bhadrāṇy akutobhayāḥ prajāḥ
SYNONYMS
na—never; vai—as a matter of fact; nṛbhiḥ—by any man; nara-devam—unto a man-god; para-ākhyam—who is transcendental; sammātum—place on equal footing; arhasi—by the prowess; avipakva—unripe or immature; buddhe—intelligence; yat—of whom; tejasā—by the prowess; durviṣaheṇa—unsurpassable; guptāḥ—protected; vindanti—enjoys; bhadrāṇi—all prosperity; akutaḥ-bhayāḥ—completely defended; prajāḥ—the subjects.
TRANSLATION
O my boy, your intelligence is immature, and therefore you have no knowledge that the king, who is the best amongst human beings, is as good as the Personality of Godhead. He is never to be placed on an equal footing with common men. The citizens of the state live in prosperity, being protected by his unsurpassable prowess.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.42
na vai nṛbhir nara-devaṁ parākhyaṁ
sammātum arhasy avipakva-buddhe |
yat-tejasā durviṣaheṇa guptā
vindanti bhadrāṇy akutobhayāḥ prajāḥ ||
Para refers to Viṣṇu. Ākhyā means fame. He has fame like Viṣṇu. You cannot consider him as equal to ordinary men.
TEXT - SB 1.18.43
alakṣyamāṇe nara-deva-nāmni
rathāṅga-pāṇāv ayam aṅga lokaḥ
tadā hi caura-pracuro vinaṅkṣyaty
arakṣyamāṇo 'vivarūthavat kṣaṇāt
SYNONYMS
alakṣyamāṇe—being abolished; nara-deva—monarchical; nāmni—of the name; ratha-aṅga-pāṇau—the representative of the Lord; ayam—this; aṅga—O my boy; lokaḥ—this world; tadā hi—at once; caura—thieves; pracuraḥ—too much; vinaṅkṣyati—vanquishes; arakṣyamāṇaḥ—being not protected; avivarūtha-vat—like lambs; kṣaṇāt—at once.
TRANSLATION
My dear boy, the Lord, who carries the wheel of a chariot, is represented by the monarchical regime, and when this regime is abolished the whole world becomes filled with thieves, who then at once vanquish the unprotected subjects like scattered lambs.
PURPORT
According to Śrīmad-Bhāgavatam the monarchical regime represents the Supreme Lord, the Personality of Godhead. The king is said to be the representative of the Absolute Personality of Godhead because he is trained to acquire the qualities of God to protect the living beings. The Battle of Kurukṣetra was planned by the Lord to establish the real representative of the Lord, Mahārāja Yudhiṣṭhira. An ideal king thoroughly trained by culture and devotional service with the martial spirit makes a perfect king. Such a personal monarchy is far better than the so-called democracy of no training and responsibility. The thieves and rogues of modern democracy seek election by misrepresentation of votes, and the successful rogues and thieves devour the mass of population. One trained monarch is far better than hundreds of useless ministerial rogues, and it is hinted herein that by abolition of a monarchical regime like that of Mahārāja Parīkṣit, the mass of people become open to many attacks of the age of Kali. They are never happy in an overly advertised form of democracy. The result of such a kingless administration is described in the following verses.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.43
alakṣyamāṇe nara-deva-nāmni
rathāṅga-pāṇāv ayam aṅga lokaḥ |
tadā hi caura-pracuro vinaṅkṣyaty
arakṣyamāṇo ’vivarūthavat kṣaṇāt ||
Alakṣyamāṇe means disappearing. Avivarūthava means “like a herd of sheep.”
Jiva's tika ||1.18.43||
alakṣyamāṇe nara-deva-nāmni rathānga-pāṇāv ayam anga lokaḥ | tadā hi caura-pracuro vinankṣyaty arakṣyamāṇo ’vivarūthavat kṣaṇāt ||
TRANSLATION O child! When this King, representative of Viṣṇu, disappears, at that time only,
the people, suffering from thieves, will be destroyed in an instant like unprotected sheep,
Tadā hi means “at that time only.”
TEXT - SB 1.18.44
tad adya naḥ pāpam upaity ananvayaṁ
yan naṣṭa-nāthasya vasor vilumpakāt
parasparaṁ ghnanti śapanti vṛñjate
paśūn striyo 'rthān puru-dasyavo janāḥ
SYNONYMS
tat—for this reason; adya—from this day; naḥ—upon us; pāpam—reaction of sin; upaiti—will overtake; ananvayam—disruption; yat—because; naṣṭa—abolished; nāthasya—of the monarch; vasoḥ—of wealth; vilumpakāt—being plundered; parasparam—between one another; ghnanti—will kill; śapanti—will do harm; vṛñjate—will steal; paśūn—animals; striyaḥ—women; arthān—riches; puru—greatly; dasyavaḥ—thieves; janāḥ—the mass of people.
TRANSLATION
Due to the termination of the monarchical regimes and the plundering of the people's wealth by rogues and thieves, there will be great social disruptions. People will be killed and injured, and animals and women will be stolen. And for all these sins we shall be responsible.
PURPORT
The word naḥ (we) is very significant in this verse. The sage rightly takes the responsibility of the brāhmaṇas as a community for killing monarchical government and thus giving an opportunity to the so-called democrats, who are generally plunderers of the wealth of the state subjects. The so-called democrats capture the administrative machine without assuming responsibility for the prosperous condition of the citizens. Everyone captures the post for personal gratification, and thus instead of one king, a number of irresponsible kings grow up to tax the citizens. It is foretold herein that in the absence of good monarchical government, everyone will be the cause of disturbance for others by plundering riches, animals, women, etc.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.44
tad adya naḥ pāpam upaity ananvayaṁ
yan naṣṭa-nāthasya vasor vilumpakāt |
parasparaṁ ghnanti śapanti vṛñjate
paśūn striyo ’rthān puru-dasyavo janāḥ ||
The wealth of the people who are without a protector (naṣṭa-nāthasya) will be stolen. Because of this theft, sin will arise. Because of that sin, even though unrelated to us, (ananvayam) we also will enter into sin. The sin is shown. They will kill each other, curse each other, and steal from each other (vṛñjate) animals, women and wealth.
TEXT - SB 1.18.45
tadārya-dharmaḥ pravilīyate nṛṇāṁ
varṇāśramācāra-yutas trayīmayaḥ
tato 'rtha-kāmābhiniveśitātmanāṁ
śunāṁ kapīnām iva varṇa-saṅkaraḥ
SYNONYMS
tadā—at that time; ārya—progressive civilization; dharmaḥ—engagement; pravilīyate—is systematically vanquished; nṛṇām—of humankind; varṇa—caste; āśrama—orders of society; ācāra-yutaḥ—composed in a good manner; trayī-mayaḥ—in terms of the Vedic injunction; tataḥ—thereafter; artha—economic development; kāma-abhiniveśita—fully absorbed in sense gratification; ātmanām—of men; śunām—like dogs; kapīnām—like monkeys; iva—thus; varṇa-saṅkaraḥ—unwanted population.
TRANSLATION
At that time the people in general will fall systematically from the path of a progressive civilization in respect to the qualitative engagements of the castes and the orders of society and the Vedic injunctions. Thus they will be more attracted to economic development for sense gratification, and as a result there will be an unwanted population on the level of dogs and monkeys.
PURPORT
It is foretold herein that in the absence of a monarchical regime, the general mass of people will be an unwanted population like dogs and monkeys. As the monkeys are too sexually inclined and dogs are shameless in sexual intercourse, the general mass of population born of illegitimate connection will systematically go astray from the Vedic way of good manners and qualitative engagements in the castes and orders of life.
The Vedic way of life is the progressive march of the civilization of the Āryans. The Āryans are progressive in Vedic civilization. The Vedic civilization's destination is to go back to Godhead, back home, where there is no birth, no death, no old age and no disease. The Vedas direct everyone not to remain in the darkness of the material world but to go towards the light of the spiritual kingdom far beyond the material sky. The qualitative caste system and the orders of life are scientifically planned by the Lord and His representatives, the great ṛṣis. The perfect way of life gives all sorts of instruction in things both material and spiritual. The Vedic way of life does not allow any man to be like the monkeys and dogs. A degraded civilization of sense gratification and economic development is the by-product of a godless or kingless government of the people, by the people, and for the people. The people should not, therefore, begrudge the poor administrations they themselves elect.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.45
tadārya-dharmaḥ pravilīyate nṛṇāṁ
varṇāśramācāra-yutas trayīmayaḥ |
tato ’rtha-kāmābhiniveśitātmanāṁ
śunāṁ kapīnām iva varṇa-saṅkaraḥ ||
Āryadharmaḥ means proper conduct.
TEXT - SB 1.18.46
dharma-pālo nara-patiḥ
sa tu samrāḍ bṛhac-chravāḥ
sākṣān mahā-bhāgavato
rājarṣir haya-medhayāṭ
kṣut-tṛṭ-śrama-yuto dīno
naivāsmac chāpam arhati
SYNONYMS
dharma-pālaḥ—the protector of religion; nara-patiḥ—the King; saḥ—he; tu—but; samrāṭ—Emperor; bṛhat—highly; śravāḥ—celebrated; sākṣāt—directly; mahā-bhāgavataḥ—the first-class devotee of the Lord; rāja-ṛṣiḥ—saint amongst the royal order; haya-medhayāṭ—great performer of horse sacrifices; kṣut—hunger; tṛṭ—thirst; śrama-yutaḥ—tired and fatigued; dīnaḥ—stricken; na—never; eva—thus; asmat—by us; śāpam—curse; arhati—deserves.
TRANSLATION
The Emperor Parīkṣit is a pious king. He is highly celebrated and is a first-class devotee of the Personality of Godhead. He is a saint amongst royalty, and he has performed many horse sacrifices. When such a king is tired and fatigued, being stricken with hunger and thirst, he does not at all deserve to be cursed.
PURPORT
After explaining the general codes relating to the royal position and asserting that the king can do no wrong and therefore is never to be condemned, the sage Śamīka wanted to say something about Emperor Parīkṣit specifically. The specific qualification of Mahārāja Parīkṣit is summarized herein. The King, even calculated as a king only, was most celebrated as a ruler who administered the religious principles of the royal order. In the śāstras the duties of all castes and orders of society are prescribed. All the qualities of a kṣatriya mentioned in the Bhagavad-gītā (18.43) were present in the person of the Emperor. He was also a great devotee of the Lord and a self-realized soul. Cursing such a king, when he was tired and fatigued with hunger and thirst, was not at all proper. Śamīka Ṛṣi thus admitted from all sides that Mahārāja Parīkṣit was cursed most unjustly. Although all the brāhmaṇas were aloof from the incident, still for the childish action of a brāhmaṇa boy the whole world situation was changed. Thus Ṛṣi Śamīka, a brāhmaṇa, took responsibility for all deterioration of the good orders of the world.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.46
dharma-pālo nara-patiḥ sa tu samrāḍ bṛhac-chravāḥ |
sākṣān mahā-bhāgavato rājarṣir haya-medhayāṭ |
kṣut-tṛṭ-śrama-yuto dīno naivāsmac chāpam arhati ||
Having said that he should not be cursed simply because he is the king, the sage now explains other reasons why he should not be cursed.
Jiva's tika ||1.18.46||
dharma-pālo nara-patiḥ sa tu samrād bṛhac-chravāḥ | sākṣān mahā-bhāgavato rājarṣir haya-medhayāṭ | kṣut-tṛṭ-śrama-yuto dīno naivāsmac chāpam arhati ||
TRANSLATION King Parīkṣit, the protector of dharma, the renowned emperor, a sage among kings, a very great devotee of the Lord, performer of horse sacrifices, suffering from hunger, thirst and fatigue, does not deserve our curse.
He is described as great in conventional terms such as performing horse sacrifices.
TEXT - SB 1.18.47
apāpeṣu sva-bhṛtyeṣu
bālenāpakva-buddhinā
pāpaṁ kṛtaṁ tad bhagavān
sarvātmā kṣantum arhati
SYNONYMS
apāpeṣu—unto one who is completely free from all sins; sva-bhṛtyeṣu—unto one who is subordinate and deserves to be protected; bālena—by a child; apakva—who is immature; buddhinā—by intelligence; pāpam—sinful act; kṛtam—has been done; tat bhagavān—therefore the Personality of Godhead; sarva-ātmā—who is all-pervading; kṣantum—just to pardon; arhati—deserve.
TRANSLATION
Then the ṛṣi prayed to the all-pervading Personality of Godhead to pardon his immature boy, who had no intelligence and who committed the great sin of cursing a person who was completely free from all sins, who was subordinate and who deserved to be protected.
PURPORT
Everyone is responsible for his own action, either pious or sinful. Ṛṣi Śamīka could foresee that his son had committed a great sin by cursing Mahārāja Parīkṣit, who deserved to be protected by the brāhmaṇas, for he was a pious ruler and completely free from all sins because of his being a first-class devotee of the Lord. When an offense is done unto the devotee of the Lord, it is very difficult to overcome the reaction. The brāhmaṇas, being at the head of the social orders, are meant to give protection to their subordinates and not to curse them. There are occasions when a brāhmaṇa may furiously curse a subordinate kṣatriya or vaiśya, etc., but in the case of Mahārāja Parīkṣit there were no grounds, as already explained. The foolish boy had done it out of sheer vanity in being a brāhmaṇa'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. Therefore, by cursing a king the foolish Śṛṅgi had committed not only a sin but also the greatest offense. Therefore the ṛṣi could foresee that only the Supreme Personality of Godhead could save his boy from his sinful act. He therefore directly prayed for pardon from the Supreme Lord, who alone can undo a thing which is impossible to change. 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 since it was the desire of the Lord that Parīkṣit Mahārāja be put into that awkward position so that he might be delivered from material existence, then why was a brāhmaṇa's son made responsible for this offensive act? The answer is that the offensive act was 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 brāhmaṇa community as a whole was made responsible for allowing Kali into the world affairs, the answer is given in the Varāha Purāṇa that the demons who acted inimically toward the Personality of Godhead but were not killed by the Lord were allowed to take birth in the families of brāhmaṇas to take advantage of the age of Kali. The all-merciful Lord gave them a chance to have their births in the families of pious brāhmaṇas so that they could progress toward salvation. But the demons, instead of utilizing the good opportunity, misused the brahminical culture due to being puffed up by vanity in becoming brāhmaṇas. The typical example is the son of Śamīka Ṛṣi, and all the foolish sons of brāhmaṇas are warned hereby not to become as foolish as Śṛṅgi and be always on guard against the demoniac qualities which they had in their previous births. The foolish boy was, of course, excused by the Lord, but others, who may not have a father like Śamīka Ṛṣi, will be put into great difficulty if they misuse the advantages obtained by birth in a brāhmaṇa family.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.47
apāpeṣu sva-bhṛtyeṣu bālenāpakva-buddhinā |
pāpaṁ kṛtaṁ tad bhagavān sarvātmā kṣantum arhati ||
Seeing no other means of atonement because of the seriousness of the sin (committed by his son), explaining the sin, he prays to the Lord.
Jiva's tika ||1.18.47||
apāpeṣu sva-bhṛtyeṣu bālenāpakva-buddhinā | pāpam kṛtam tad bhagavān sarvātmā kṣantum arhati ||
TRANSLATION The Lord, the soul of all beings, should forgive the sin committed to your innocent devotee by this boy of immature intelligence.
You are the essence of all beings (sarvātmā). Thus it is suitable that you forgive him, since he is a great devotee, with a nature the same as yours.
TEXT - SB 1.18.48
tiraskṛtā vipralabdhāḥ
śaptāḥ kṣiptā hatā api
nāsya tat pratikurvanti
tad-bhaktāḥ prabhavo 'pi hi
SYNONYMS
tiraḥ-kṛtāḥ—being defamed; vipralabdhāḥ—being cheated; śaptāḥ—being cursed; kṣiptāḥ—disturbed by negligence; hatāḥ—or even being killed; api—also; na—never; asya—for all these acts; tat—them; pratikurvanti—counteract; tat—the Lord's; bhaktāḥ—devotees; prabhavaḥ—powerful; api—although; hi—certainly.
TRANSLATION
The devotees of the Lord are so forbearing that even though they are defamed, cheated, cursed, disturbed, neglected or even killed, they are never inclined to avenge themselves.
PURPORT
Ṛṣi Śamīka also knew that the Lord does not forgive a person who has committed an offense at the feet of a devotee. The Lord can only give direction to take shelter of the devotee. He thought within himself that if Mahārāja Parīkṣit would countercurse the boy, he might be saved. But he knew also that a pure devotee is callous about worldly advantages or reverses. As such, the devotees are never inclined to counteract personal defamation, curses, negligence, etc. As far as such things are concerned, in personal affairs the devotees do not care for them. But in the case of their being performed against the Lord and His devotees, then the devotees take very strong action. It was a personal affair, and therefore Śamīka Ṛṣi knew that the King would not take counteraction. Thus there was no alternative than to place an appeal to the Lord for the immature boy.
It is not that only the brāhmaṇas are powerful enough to award curses or blessings upon the subordinates; the devotee of the Lord, even though he may not be a brāhmaṇa, is more powerful than a brāhmaṇa. But a powerful devotee never misuses the power for personal benefit. Whatever power the devotee may have is always utilized in service towards the Lord and His devotees only.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.48
tiraskṛtā vipralabdhāḥ śaptāḥ kṣiptā hatā api |
nāsya tat pratikurvanti tad-bhaktāḥ prabhavo ’pi hi ||
Since he was the King, he could counter curse and make the first curse ineffective. This did not happen, because Parīkṣit was a great devotee. Though criticized, cheated, insulted, and beaten, they do not react, though they are capable (prabhavaḥ). They do not take counter measures against those who criticize or scold.
TEXT - SB 1.18.49
iti putra-kṛtāghena
so 'nutapto mahā-muniḥ
svayaṁ viprakṛto rājñā
naivāghaṁ tad acintayat
SYNONYMS
iti—thus; putra—son; kṛta—done by; aghena—by the sin; saḥ—he (the muni); anutaptaḥ—regretting; mahā-muniḥ—the sage; svayam—personally; viprakṛtaḥ—being so insulted; rājñā—by the King; na—not; eva—certainly; agham—the sin; tat—that; acintayat—thought of it.
TRANSLATION
The sage thus regretted the sin committed by his own son. He did not take the insult paid by the King very seriously.
PURPORT
The whole incident is now cleared up. Mahārāja Parīkṣit's garlanding the sage with a dead snake was not at all a very serious offense, but Śṛṅgi's cursing the King was a serious offense. The serious offense was committed 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. Mahārāja Parīkṣit also did not mind the curse offered to him by a foolish brāhmaṇa. On the contrary, he took full advantage of the awkward situation, and by the great will of the Lord, Mahārāja Parīkṣit achieved the highest perfection of life through the grace of Śrīla Śukadeva Gosvāmī. Actually it was the desire of the Lord, and Mahārāja Parīkṣit, Ṛṣi Śamīka and his son Śṛṅgi were all instrumental in fulfilling the desire of the Lord. So none of them were put into difficulty because everything was done in relation with the Supreme Person.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.49
iti putra-kṛtāghena so ’nutapto mahā-muniḥ |
svayaṁ viprakṛto rājñā naivāghaṁ tad acintayat ||
He did not think it an offense when the king treated him badly
TEXT - SB 1.18.50
prāyaśaḥ sādhavo loke
parair dvandveṣu yojitāḥ
na vyathanti na hṛṣyanti
yata ātmāguṇāśrayaḥ
SYNONYMS
prāyaśaḥ—generally; sādhavaḥ—saints; loke—in this world; paraiḥ—by others; dvandveṣu—in duality; yojitāḥ—being engaged; na—never; vyathanti—distressed; na—nor; hṛṣyanti—takes pleasure; yataḥ—because; ātmā—self; aguṇa-āśrayaḥ—transcendental.
TRANSLATION
Generally the transcendentalists, even though engaged by others in the dualities of the material world, are not distressed. Nor do they take pleasure [in worldly things], for they are transcendentally engaged.
PURPORT
The transcendentalists are the empiric philosophers, the mystics and the devotees of the Lord. Empiric philosophers aim at the perfection of merging into the being of the Absolute, mystics aim at perceiving the all-pervading Supersoul, and the devotees of the Lord are engaged in the transcendental loving service of the Personality of Godhead. Since Brahman, Paramātmā and Bhagavān are different phases of the same Transcendence, all these transcendentalists 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. The King was a devotee, and the ṛṣi was a mystic. Therefore both of them were unattached to the accidental incident created by the supreme will. The playful child was an instrument in fulfilling the Lord's will.
Srila Visvanatha Cakravarti Thakur Commentary - 1.18.50
prāyaśaḥ sādhavo loke parair dvandveṣu yojitāḥ |
na vyathanti na hṛṣyanti yata ātmāguṇāśrayaḥ ||
This is reasonable. Dvandveṣu means in happiness and distress. Aguṇāśrayaḥ means “they are not the shelter of material happiness and distress.”
Thus end the Bhaktivedanta purports of the First Canto, Eighteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Mahārāja Parīkṣit Cursed by a Brāhmaṇa Boy."
19. The Appearance of Śukadeva Gosvāmī
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9-10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40
TEXT - SB 1.19.1
sūta uvāca
mahī-patis tv atha tat-karma garhyaṁ
vicintayann ātma-kṛtaṁ sudurmanāḥ
aho mayā nīcam anārya-vat kṛtaṁ
nirāgasi brahmaṇi gūḍha-tejasi
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; mahī-patiḥ—the King; tu—but; atha—thus (while coming back home); tat—that; karma—act; garhyam—abominable; vicintayan—thus thinking; ātma-kṛtam—done by himself; su-durmanāḥ—very much depressed; aho—alas; mayā—by me; nīcam—heinous; anārya—uncivilized; vat—like; kṛtam—done; nirāgasi—unto one who is faultless; brahmaṇi—unto a brāhmaṇa; gūḍha—grave; tejasi—unto the powerful.
TRANSLATION
Śrī Sūta Gosvāmī said: While returning home, the King [Mahārāja Parīkṣit] felt that the act he had committed against the faultless and powerful brāhmaṇa was heinous and uncivilized. Consequently he was distressed.
PURPORT
The pious King regretted his accidental improper treatment of the powerful brāhmaṇa, who was faultless. Such repentance is natural for a good man like the King, and such repentance delivers a devotee from all kinds of sins accidentally committed. The devotees are naturally faultless. Accidental sins committed by a devotee are sincerely regretted, and by the grace of the Lord all sins unwillingly committed by a devotee are burnt in the fire of repentance.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.1
sūta uvāca—
mahī-patis tv atha tat-karma garhyaṁ
vicintayann ātma-kṛtaṁ sudurmanāḥ |
aho mayā nīcam anārya-vat kṛtaṁ
nirāgasi brahmaṇi gūḍha-tejasi ||
In the nineteenth chapter, Parīkṣit repents for his act, renounces the kingdom, fasts till death, and Śukadeva arrives in the assembly of great sages.
When he returned home, he became sad. His thoughts are described in two and half verses. I have done a deplorable act (nīcam). Sometimes the word amīvam (sin) is seen instead. Brahmaṇi means brāhmaṇe.
TEXT - SB 1.19.2
dhruvaṁ tato me kṛta-deva-helanād
duratyayaṁ vyasanaṁ nāti-dīrghāt
tad astu kāmaṁ hy agha-niṣkṛtāya me
yathā na kuryāṁ punar evam addhā
SYNONYMS
dhruvam—sure and certain; tataḥ—therefore; me—my; kṛta-deva-helanāt—because of disobeying the orders of the Lord; duratyayam—very difficult; vyasanam—calamity; na—not; ati—greatly; dīrghāt—far off; tat—that; astu—let it be; kāmam—desire without reservations; hi—certainly; agha—sins; niṣkṛtāya—for getting free; me—my; yathā—so that; na—never; kuryām—shall I do it; punaḥ—again; evam—as I have done; addhā—directly.
TRANSLATION
[King Parīkṣit thought:] Due to my neglecting the injunctions of the Supreme Lord I must certainly expect some difficulty to overcome me in the near future. I now desire without reservation that the calamity come now, for in this way I may be freed of the sinful action and not commit such an offense again.
PURPORT
The Supreme Lord enjoins that brāhmaṇas and cows must be given all protection. The Lord is Himself very much inclined to do good to brāhmaṇas and cows (go-brāhmaṇa-hitāya ca). Mahārāja Parīkṣit knew all this, and thus he concluded that his insulting a powerful brāhmaṇa was certainly to be punished by the laws of the Lord, and he was expecting something very difficult in the very near future. He therefore desired the imminent calamity to fall on him and not on his family members. A man's personal misconduct affects all his family members. Therefore Mahārāja Parīkṣit desired the calamity to fall on him alone. By suffering personally he would be restrained from future sins, and at the same time the sin which he had committed would be counteracted so that his descendants would not suffer. That is the way a responsible devotee thinks. The family members of a devotee also share the effects of a devotee's service unto the Lord. Mahārāja Prahlāda saved his demon father by his personal devotional service. A devotee son in the family is the greatest boon or blessing of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.2
dhruvaṁ tato me kṛta-deva-helanād
duratyayaṁ vyasanaṁ nāti-dīrghāt |
tad astu kāmaṁ hy agha-niṣkṛtāya me
yathā na kuryāṁ punar evam addhā ||
It (the misfortune) should affect me directly (addhā), not my sons and others.
TEXT - SB 1.19.3
adyaiva rājyaṁ balam ṛddha-kośaṁ
prakopita-brahma-kulānalo me
dahatv abhadrasya punar na me 'bhūt
pāpīyasī dhīr dvija-deva-gobhyaḥ
SYNONYMS
adya—this day; eva—on the very; rājyam—kingdom; balam ṛddha—strength and riches; kośam—treasury; prakopita—ignited by; brahma-kula—by the brāhmaṇa community; analaḥ—fire; me dahatu—let it burn me; abhadrasya—inauspiciousness; punaḥ—again; na—not; me—unto me; abhūt—may occur; pāpīyasī—sinful; dhīḥ—intelligence; dvija—brāhmaṇas; deva—the Supreme Lord; gobhyaḥ—and the cows.
TRANSLATION
I am uncivilized and sinful due to my neglect of brahminical culture, God consciousness and cow protection. Therefore I wish that my kingdom, strength and riches burn up immediately by the fire of the brāhmaṇa's wrath so that in the future I may not be guided by such inauspicious attitudes.
PURPORT
Progressive human civilization is based on brahminical culture, God consciousness and protection of cows. All economic development of the state by trade, commerce, agriculture and industries must be fully utilized in relation to the above principles, otherwise all so-called economic development becomes a source of degradation. Cow protection means feeding the brahminical culture, which leads towards God consciousness, and thus perfection of human civilization is achieved. The age of Kali aims at killing the higher principles of life, and although Mahārāja Parīkṣit strongly resisted the domination of the personality of Kali within the world, the influence of the age of Kali came at an opportune moment, and even a strong king like Mahārāja Parīkṣit was induced to disregard the brahminical culture due to a slight provocation of hunger and thirst. Mahārāja Parīkṣit lamented the accidental incident, and he desired that all his kingdom, strength and accumulation of wealth would be burned up for not being engaged in brahminical culture, etc.
Where wealth and strength are not engaged in the advancement of brahminical culture, God consciousness and cow protection, the state and home are surely doomed by Providence. If we want peace and prosperity in the world, we should take lessons from this verse; every state and every home must endeavor to advance the cause of brahminical culture for self-purification, God consciousness for self-realization and cow protection for getting sufficient milk and the best food to continue a perfect civilization.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.3
adyaiva rājyaṁ balam ṛddha-kośaṁ
prakopita-brahma-kulānalo me |
dahatv abhadrasya punar na me ’bhūt
pāpīyasī dhīr dvija-deva-gobhyaḥ ||
May my intelligence not cause suffering to the brāhmaṇas and devatās.
Jiva's tika ||1.19.3||
adyaiva rājyam balam ṛddha-kośam prakopita-brahma-kulānalo me | dahatv abhadrasya punar na me ’bhūt pāpīyasī dhīr dvija-deva-gobhyaḥ ||
TRANSLATION Let the fire of an angry brāhmaṇa family burn up my kingdom, strength, and wealth today, since I am so sinful! May I never again think sinfully of giving
suffering to brāhmaṇas, devatās or cows!
May the fire of angry brāhmaṇas burn up my kingdom, strength and wealth today. May their anger take my kingdom from me, as if it were burned up. It would be improper to want to burn up everything including other brāhmaṇas present in the kingdom.
TEXT - SB 1.19.4
sa cintayann ittham athāśṛṇod yathā
muneḥ sutokto nirṛtis takṣakākhyaḥ
sa sādhu mene na cireṇa takṣakā-
nalaṁ prasaktasya virakti-kāraṇam
SYNONYMS
saḥ—he, the King; cintayan—thinking; ittham—like this; atha—now; aśṛṇot—heard; yathā—as; muneḥ—of the sage; suta-uktaḥ—uttered by the son; nirṛtiḥ—death; takṣaka-ākhyaḥ—in relation with the snake-bird; saḥ—he (the King); sādhu—well and good; mene—accepted; na—not; cireṇa—very long time; takṣaka—snake-bird; analam—fire; prasaktasya—for one who is too attached; virakti—indifference; kāraṇam—cause.
TRANSLATION
While the King was thus repenting, he received news of his imminent death, which would be due to the bite of a snake-bird, occasioned by the curse spoken by the sage's son. The King accepted this as good news, for it would be the cause of his indifference toward worldly things.
PURPORT
Real happiness is achieved by spiritual existence or by cessation of the repetition of birth and death. One can stop the repetition of birth and death only by going back to Godhead. In the material world, even by attaining the topmost planet (Brahmaloka), one cannot get rid of the conditions of repeated birth and death, but still we do not accept the path of attaining perfection. The path of perfection frees one from all material attachments, and thus one becomes fit to enter into the spiritual kingdom. Therefore, those who are materially poverty-stricken are better candidates than those who are materially prosperous. Mahārāja Parīkṣit was a great devotee of the Lord and a bona fide candidate for entering into the kingdom of God, but even though he was so, his material assets as the Emperor of the world were setbacks to perfect attainment of his rightful status as one of the associates of the Lord in the spiritual sky. As a devotee of the Lord, he could understand that the cursing of the brāhmaṇa boy, although unwise, was a blessing upon him, being the cause of detachment from worldly affairs, both political and social. Śamīka Muni also, after regretting the incident, conveyed the news to the King as a matter of duty so that the King would be able to prepare himself to go back to Godhead. Śamīka Muni sent news to the King that foolish Śṛṅgi, his son, although a powerful brāhmaṇa boy, unfortunately had misused his spiritual power by cursing the King unwarrantedly. The incident of the King's garlanding the muni was not sufficient cause for being cursed to death, but since there was no way to retract the curse, the King was informed to prepare for death within a week. Both Śamīka Muni and the King were self-realized souls. Śamīka Muni was a mystic, and Mahārāja Parīkṣit was a devotee. Therefore there was no difference between them in self-realization. Neither of them was afraid of meeting death. Mahārāja Parīkṣit could have gone to the muni to beg his pardon, but the news of imminent death was conveyed to the King with so much regret by the muni that the King did not want to shame the muni further by his presence there. He decided to prepare himself for his imminent death and find out the way to go back to Godhead.
The life of a human being is a chance to prepare oneself to go back to Godhead, or to get rid of the material existence, the repetition of birth and death. Thus in the system of varṇāśrama-dharma every man and woman is trained for this purpose. In other words, the system of varṇāśrama-dharma is known also as sanātana-dharma, or the eternal occupation. The system of varṇāśrama-dharma prepares a man for going back to Godhead, and thus a householder is ordered to go to the forest as vānaprastha to acquire complete knowledge and then to take sannyāsa prior to his inevitable death. Parīkṣit Mahārāja was fortunate to get a seven-day notice to meet his inevitable death. But for the common man there is no definite notice, although death is inevitable for all. Foolish men forget this sure fact of death and neglect the duty of preparing themselves for going back to Godhead. They spoil their lives in animal propensities to eat, drink, be merry and enjoy. Such an irresponsible life is adopted by the people in the age of Kali because of a sinful desire to condemn brahminical culture, God consciousness and cow protection, for which the state is responsible. The state must employ revenue to advance these three items and thus educate the populace to prepare for death. The state which does so is the real welfare state. The state of India should better follow the examples of Mahārāja Parīkṣit, the ideal executive head, than to imitate other materialistic states which have no idea of the kingdom of Godhead, the ultimate goal of human life. Deterioration of the ideals of Indian civilization has brought about the deterioration of civic life, not only in India but also abroad.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.4
sa cintayann ittham athāśṛṇod yathā
muneḥ sutokto nirṛtis takṣakākhyaḥ |
sa sādhu mene na cireṇa takṣakā-
nalaṁ prasaktasya virakti-kāraṇam ||
He heard how he would die from Takṣaka in seven days as pronounced by the son of the sage, from a student called Gauramukha sent by Śamīka. “O King! Hearing about the curse made by his ignorant son, regretting it repeatedly, our guru scolded his son and not seeing any remedy, fell into grief. Full of suffering he sent me to you with a message. Understanding this, the King should make preparations for departing.” When the messenger had departed, the King wanted to go there to beg forgiveness for his offense, but considering that the sage would be embarrassed, and also because he did not desire negation of the curse, he did not go. He considered the fiery poison of Takṣaka beneficial because it would produce detachment from all his attachments.
TEXT - SB 1.19.5
atho vihāyemam amuṁ ca lokaṁ
vimarśitau heyatayā purastāt
kṛṣṇāṅghri-sevām adhimanyamāna
upāviśat prāyam amartya-nadyām
SYNONYMS
atho—thus; vihāya—giving up; imam—this; amum—and the next; ca—also; lokam—planets; vimarśitau—all of them being judged; heyatayā—because of inferiority; purastāt—hereinbefore; kṛṣṇa-aṅghri—the lotus feet of the Lord, Śrī Kṛṣṇa; sevām—transcendental loving service; adhimanyamānaḥ—one who thinks of the greatest of all achievements; upāviśat—sat down firmly; prāyam—for fasting; amartya-nadyām—on the bank of the transcendental river (the Ganges or the Yamunā).
TRANSLATION
Mahārāja Parīkṣit sat down firmly on the banks of the Ganges to concentrate his mind in Kṛṣṇa consciousness, rejecting all other practices of self-realization, because transcendental loving service to Kṛṣṇa is the greatest achievement, superseding all other methods.
PURPORT
For a devotee like Mahārāja Parīkṣit, none of the material planets, even the topmost Brahmaloka, is as desirable as Goloka Vṛndāvana, the abode of Lord Śrī Kṛṣṇa, the primeval Lord and original Personality of Godhead. This earth is one of the innumerable material planets within the universe, and there are innumerable universes also within the compass of the mahat-tattva. The devotees are told by the Lord and His representatives, the spiritual masters or ācāryas, that not one of the planets within all the innumerable universes is suitable for the residential purposes of a devotee. The devotee always desires to go back home, back to Godhead, just to become one of the associates of the Lord in the capacity of servitor, friend, parent or conjugal lover of the Lord, either in one of the innumerable Vaikuṇṭha planets or in Goloka Vṛndāvana, the planet of Lord Śrī Kṛṣṇa. All these planets are eternally situated in the spiritual sky, the paravyoma, which is on the other side of the Causal Ocean within the mahat-tattva. Mahārāja Parīkṣit was already aware of all this information due to his accumulated piety and birth in a high family of devotees, Vaiṣṇavas, and thus he was not at all interested in the material planets. Modern scientists are very eager to reach the moon by material arrangements, but they cannot conceive of the highest planet of this universe. But a devotee like Mahārāja Parīkṣit does not care a fig for the moon or, for that matter, any of the material planets. So when he was assured of his death on a fixed date, he became more determined in the transcendental loving service of Lord Kṛṣṇa by complete fasting on the bank of the transcendental River Yamunā, which flows down by the capital of Hastināpura (in the Delhi state). Both the Ganges and the Yamunā are amartyā (transcendental) rivers, and Yamunā is still more sanctified for the following reasons.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.5
atho vihāyemam amuṁ ca lokaṁ
vimarśitau heyatayā purastāt |
kṛṣṇāṅghri-sevām adhimanyamāna
upāviśat prāyam amartya-nadyām ||
How did he give up the goals of this world and the next? Previously before the curse, he had already concluded that both should be rejected. Then, thinking that service to the Lord’s feet was supreme among all goals (adhi), he sat down with the vow of not eating (prāyam).
TEXT - SB 1.19.6
yā vai lasac-chrī-tulasī-vimiśra-
kṛṣṇāṅghri-reṇv-abhyadhikāmbu-netrī
punāti lokān ubhayatra seśān
kas tāṁ na seveta mariṣyamāṇaḥ
SYNONYMS
yā—the river which; vai—always; lasat—floating with; śrī-tulasī—tulasī leaves; vimiśra—mixed; kṛṣṇa-aṅghri—the lotus feet of the Lord, Śrī Kṛṣṇa; reṇu—dust; abhyadhika—auspicious; ambu—water; netrī—that which is carrying; punāti—sanctifies; lokān—planets; ubhayatra—both the upper and lower or inside and outside; sa-īśān—along with Lord Śiva; kaḥ—who else; tām—that river; na—does not; seveta—worship; mariṣyamāṇaḥ—one who is to die at any moment.
TRANSLATION
The river [Ganges, by which the King sat to fast] carries the most auspicious water, which is mixed with the dust of the lotus feet of the Lord and tulasī leaves. Therefore that water sanctifies the three worlds inside and outside and even sanctifies Lord Śiva and other demigods. Consequently everyone who is destined to die must take shelter of this river.
PURPORT
Mahārāja Parīkṣit, just after receiving the news of his death within seven days, at once retired from family life and shifted himself to the sacred bank of the Yamunā River. Generally it is said that the King took shelter on the bank of the Ganges, but according to Śrīla Jīva Gosvāmī, the King took shelter on the bank of the Yamunā. Śrīla Jīva Gosvāmī's statement appears to be more accurate because of the geographical situation. Mahārāja Parīkṣit resided in his capital Hastināpura, situated near present Delhi, and the River Yamunā flows down past the city. Naturally the King would take shelter of the River Yamunā because she was flowing past his palace door. And as far as sanctity is concerned, the River Yamunā is more directly connected with Lord Kṛṣṇa than the Ganges. The Lord sanctified the River Yamunā from the beginning of His transcendental pastimes in the world. While His father Vasudeva was crossing the Yamunā with the baby Lord Kṛṣṇa for a safe place at Gokula on the other bank of the river from Mathurā, the Lord fell down in the river, and by the dust of His lotus feet the river at once became sanctified. It is especially mentioned herein that Mahārāja Parīkṣit took shelter of that particular river which is beautifully flowing, carrying the dust of the lotus feet of Lord Kṛṣṇa, mixed with tulasī leaves. Lord Kṛṣṇa's lotus feet are always besmeared with the tulasī leaves, and thus as soon as His lotus feet contact the water of the Ganges and the Yamunā, the rivers become at once sanctified. The Lord, however, contacted the River Yamunā more than the Ganges. According to the Varāha Purāṇa, as quoted by Śrīla Jīva Gosvāmī, there is no difference between the water of the Ganges and the Yamunā, but when the water of the Ganges is sanctified one hundred times, it is called the Yamunā. Similarly, it is said in the scriptures that one thousand names of Viṣṇu are equal to one name of Rāma, and three names of Lord Rāma are equal to one name of Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.6
yā vai lasac-chrī-tulasī-vimiśra-
kṛṣṇāṅghri-reṇv-abhyadhikāmbu-netrī|
punāti lokān ubhayatra seśān
kas tāṁ na seveta mariṣyamāṇaḥ ||
The Gaṅgā is described. She carries (netrī) most excellent (abhyadhika) water. The water purifies internally and externally, above and below.
Jiva's tika ||1.19.6||
yā vai lasac-chrī-tulasī-vimiśrakṛṣṇānghri-reṇv-abhyadhikāmbu-netrī| punāti lokān ubhayatra seśān kas tām na seveta mariṣyamāṇaḥ ||
TRANSLATION Who at the point of death would not serve the Yamunā (Gangā) who, carrying water made excellent by the dust of Kṛṣṇa’s feet mixed with beautiful tulasī, purifies the worlds along with their leaders inside and outside, above and below?
Fasting till death is suitable to perform at the Gangā since it is related to Kṛṣṇa, his desired goal. Its ability to purify all people is shown. Let a person fearing sin of offending a brāhmaṇa just serve the feet of Kṛṣṇa. Gangā is a suitable shelter for a person desiring the highest human goal, for all jīvas and especially those about to die. That is expressed in this verse. It is most famous (vai). It carries (netrī) water in the form of the Yamunā, situated in Vṛndāvana, made superior by the dust from Kṛṣṇa’s feet, completely mixed with tulasī leaves made more beautiful (lasat) by growing in Vṛndāvana. The great excellence is described:
gangā-śata-guṇā pūṇyā māthure mama maṇdale | yamunā viśrutā devī nātra kāryā vicaraṇā ||
O devī! It is heard that Yamunā in the district of my Mathurā, is a hundred times more pure than the Gangā. One should not doubt this. (Ādi-varāha Purāṇa)
Here the carrier of water is the river Gangā. That is the external water but is then distinguished. Netrī also means raising or elevating. (The Gangā water becomes more elevated when mixed with Kṛṣṇa’s foot dust.) The word Kṛṣṇa by conventional meaning means Gopāla. It should be explained in that way. Since the two rivers are non-different, one can be described in terms of the other.
TEXT - SB 1.19.7
iti vyavacchidya sa pāṇḍaveyaḥ
prāyopaveśaṁ prati viṣṇu-padyām
dadhau mukundāṅghrim ananya-bhāvo
muni-vrato mukta-samasta-saṅgaḥ
SYNONYMS
iti—thus; vyavacchidya—having decided; saḥ—the King; pāṇḍaveyaḥ—worthy descendant of the Pāṇḍavas; prāya-upaveśam—for fasting until death; prati—toward; viṣṇu-padyām—on the bank of the Ganges (emanating from the lotus feet of Lord Viṣṇu); dadhau—gave himself up; mukunda-aṅghrim—unto the lotus feet of Lord Kṛṣṇa; ananya—without deviation; bhāvaḥ—spirit; muni-vrataḥ—with the vows of a sage; mukta—liberated from; samasta—all kinds of; saṅgaḥ—association.
TRANSLATION
Thus the King, the worthy descendant of the Pāṇḍavas, decided once and for all and sat on the Ganges' bank to fast until death and give himself up to the lotus feet of Lord Kṛṣṇa, who alone is able to award liberation. So, freeing himself from all kinds of associations and attachments, he accepted the vows of a sage.
PURPORT
The water of the Ganges sanctifies all the three worlds, including the gods and the demigods, because it emanates from the lotus feet of the Personality of Godhead Viṣṇu. Lord Kṛṣṇa is the fountainhead of the principle of viṣṇu-tattva, and therefore shelter of His lotus feet can deliver one from all sins, including an offense committed by a king unto a brāhmaṇa. Mahārāja Parīkṣit, therefore, decided to meditate upon the lotus feet of Lord Śrī Kṛṣṇa, who is Mukunda, or the giver of liberations of all description. The banks of the Ganges or the Yamunā give one a chance to remember the Lord continuously. Mahārāja Parīkṣit freed himself from all sorts of material association and meditated upon the lotus feet of Lord Kṛṣṇa, and that is the way of liberation. To be free from all material association means to cease completely from committing any further sins. To meditate upon the lotus feet of the Lord means to become free from the effects of all previous sins. The conditions of the material world are so made that one has to commit sins willingly or unwillingly, and the best example is Mahārāja Parīkṣit himself, who was a recognized sinless, pious king. But he also became a victim of an offense, even though he was ever unwilling to commit such a mistake. He was cursed also, but because he was a great devotee of the Lord, even such reverses of life became favorable. The principle is that one should not willingly commit any sin in his life and should constantly remember the lotus feet of the Lord without deviation. Only in such a mood will the Lord help the devotee make regular progress toward the path of liberation and thus attain the lotus feet of the Lord. Even if there are accidental sins committed by the devotee, the Lord saves the surrendered soul from all sins, as confirmed in all scriptures.
sva-pāda-mūlaṁ bhajataḥ priyasya
tyaktāny abhāvasya hariḥ pareśaḥ
vikarma yac cotpatitaṁ kathañcid
dhunoti sarvaṁ hṛdi sanniviṣṭaḥ
(SB 11.5.42)
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.7
iti vyavacchidya sa pāṇḍaveyaḥ
prāyopaveśaṁ prati viṣṇu-padyām|
dadhau mukundāṅghrim ananya-bhāvo
muni-vrato mukta-samasta-saṅgaḥ ||
Deciding (vyavacchidya) to sit and fast, he did not think of karma, jñāna or other deities (ananya-bhāvaḥ).
Jiva's tika ||1.19.7||
iti vyavacchidya sa pāṇdaveyaḥ prāyopaveśam prati viṣṇu-padyām| dadhau mukundānghrim ananya-bhāvo muni-vrato mukta-samasta-sangaḥ ||
TRANSLATION Making this decision to sit without eating on the bank of the Gangā, Parīkṣit, without thoughts of other processes or deities, peaceful, and free of all material attachments, concentrated on the feet of Mukunda.
How did he meditate? He concentrated his mind (mukta-samasta-sangaḥ).
TEXT - SB 1.19.8
tatropajagmur bhuvanaṁ punānā
mahānubhāvā munayaḥ sa-śiṣyāḥ
prāyeṇa tīrthābhigamāpadeśaiḥ
svayaṁ hi tīrthāni punanti santaḥ
SYNONYMS
tatra—there; upajagmuḥ—arrived; bhuvanam—the universe; punānāḥ—those who can sanctify; mahā-anubhāvāḥ—great minds; munayaḥ—thinkers; sa-śiṣyāḥ—along with their disciples; prāyeṇa—almost; tīrtha—place of pilgrimage; abhigama—journey; apadeśaiḥ—on the plea of; svayam—personally; hi—certainly; tīrthāni—all the places of pilgrimage; punanti—sanctify; santaḥ—sages.
TRANSLATION
At that time all the great minds and thinkers, accompanied by their disciples, and sages who could verily sanctify a place of pilgrimage just by their presence, arrived there on the plea of making a pilgrim's journey.
PURPORT
When Mahārāja Parīkṣit sat down on the bank of the Ganges, the news spread in all directions of the universe, and the great-minded sages, who could follow the importance of the occasion, all arrived there on the plea of pilgrimage. Actually they came to meet Mahārāja Parīkṣit and not to take a bath of pilgrimage because all of them were competent enough to sanctify the places of pilgrimage. Common men go to pilgrimage sites to get themselves purified of all sins. Thus the places of pilgrimage become overburdened with the sins of others. But when such sages visit overburdened places of pilgrimage, they sanctify the places by their presence. Therefore the sages who came to meet Mahārāja Parīkṣit were not very much interested in getting themselves purified like common men, but on the plea of taking a bath in that place they came to meet Mahārāja Parīkṣit because they could foresee that Śrīmad-Bhāgavatam would be spoken by Śukadeva Gosvāmī. All of them wanted to take advantage of the great occasion.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.8
tatropajagmur bhuvanaṁ punānā
mahānubhāvā munayaḥ sa-śiṣyāḥ |
prāyeṇa tīrthābhigamāpadeśaiḥ
svayaṁ hi tīrthāni punanti santaḥ ||
The sages came to see Parīkṣit, not to bathe, since they were already pure. “But they are seen to visit holy places.” This is only a pretext (prāyena). They had understood that seeing Parīkṣit was superior to seeing the holy places. Understanding suddenly by their omniscience that they could not taste astonishing bliss in any other way, they came to drink the sweetness of the Bhāgavatam.
Jiva's tika ||1.19.8||
tatropajagmur bhuvanam punānā mahānubhāvā munayaḥ sa-śiṣyāḥ | prāyeṇa tīrthābhigamāpadeśaiḥ svayam hi tīrthāni punanti santaḥ ||
TRANSLATION Noble-minded sages who purify the world came along with their disciples to see Parīkṣit there on the pretext of visiting a holy place. The devotees, being holy places personified, actually purify the holy places.
The great devotees purify even the places, excluding Gangā or other tīrthas directly related to the feet of the Lord, since they have great respect for the tīrthas. Or it is metaphorical, since the devotees do not have the intention to purify the places. Thus the word prāyeṇa (as is) is used.
TEXT - SB 1.19.9-10
atrir vasiṣṭhaś cyavanaḥ śaradvān
ariṣṭanemir bhṛgur aṅgirāś ca
parāśaro gādhi-suto 'tha rāma
utathya indrapramadedhmavāhau
medhātithir devala ārṣṭiṣeṇo
bhāradvājo gautamaḥ pippalādaḥ
maitreya aurvaḥ kavaṣaḥ kumbhayonir
dvaipāyano bhagavān nāradaś ca
SYNONYMS
atri to nārada—all names of the different saintly personalities who arrived there from different parts of the universe.
TRANSLATION
From different parts of the universe there arrived great sages like Atri, Cyavana, Śaradvān, Ariṣṭanemi, Bhṛgu, Vasiṣṭha, Parāśara, Viśvāmitra, Aṅgirā, Paraśurāma, Utathya, Indrapramada, Idhmavāhu, Medhātithi, Devala, Ārṣṭiṣeṇa, Bhāradvāja, Gautama, Pippalāda, Maitreya, Aurva, Kavaṣa, Kumbhayoni, Dvaipāyana and the great personality Nārada.
PURPORT
Cyavana: A great sage and one of the sons of Bhṛgu Muni. He was born prematurely when his pregnant mother was kidnapped. Cyavana is one of the six sons of his father.
Bhṛgu:When Brahmājī was performing a great sacrifice on behalf of Varuṇa, Maharṣi Bhṛgu was born from the sacrificial fire. He was a great sage, and his very dear wife was Pulomā. He could travel in space like Durvāsā, Nārada and others, and he used to visit all the planets of the universe. Before the Battle of Kurukṣetra, he tried to stop the battle. Sometimes he instructed Bhāradvāja Muni about astronomical evolution, and he is the author of the great Bhṛgu-saṁhitā, the great astrological calculation. He explained how air, fire, water and earth are generated from ether. He explained how the air in the stomach works and regulates the intestines. As a great philosopher, he logically established the eternity of the living entity (Mahābhārata). He was also a great anthropologist, and the theory of evolution was long ago explained by him. He was a scientific propounder of the four divisions and orders of human society known as the varṇāśrama institution. He converted the kṣatriya king Vītahavya into a brāhmaṇa.
Vasiṣṭha: See Śrīmad-Bhāgavatam 1.9.6.
Parāśara:He is the grandson of Vasiṣṭha Muni and father of Vyāsadeva. He is the son of Maharṣi Śakti, and his mother's name was Adṛśyatī. He was in the womb of his mother when she was only twelve years old. And from within the womb of his mother he learned the Vedas. His father was killed by a demon, Kalmāṣapāda, and to avenge this he wanted to annihilate the whole world. He was restrained, however, by his grandfather Vasiṣṭha. He then performed a Rākṣasa-killing yajña, but Maharṣi Pulastya restrained him. He begot Vyāsadeva, being attracted by Satyavatī, who was to become the wife of Mahārāja Śāntanu. By the blessings of Parāśara, Satyavatī became fragrant for miles. He was present also during the time of Bhīṣma's death. He was spiritual master of Mahārāja Janaka and a great devotee of Lord Śiva. He is the author of many Vedic scriptures and sociological directions.
Gādhi-suta,or Viśvāmitra: A great sage of austerity and mystic power. He is famous as Gādhi-suta because his father was Gādhi, a powerful king of the province of Kanyākubja (part of Uttara Pradesh). Although he was a kṣatriya by birth, he became a brāhmaṇa in the very same body by the power of his spiritual achievements. He picked a quarrel with Vasiṣṭha Muni when he was a kṣatriya king and performed a great sacrifice in cooperation with Maṭaṅga Muni and thus was able to vanquish the sons of Vasiṣṭha. He became a great yogī, and yet he failed to check his senses and thus was obliged to become the father of Śakuntalā, the beauty queen of world history. Once, when he was a kṣatriya king, he visited the hermitage of Vasiṣṭha Muni, and he was given a royal reception. Viśvāmitra wanted from Vasiṣṭha a cow named Nandinī, and the Muni refused to deliver it. Viśvāmitra stole the cow, and thus there was a quarrel between the sage and the King. Viśvāmitra was defeated by the spiritual strength of Vasiṣṭha, and thus the King decided to become a brāhmaṇa. Before becoming a brāhmaṇa he underwent severe austerity on the bank of the Kauśika. He was also one who tried to stop the Kurukṣetra war.
Aṅgirā:He is one of the six mental sons of Brahmā and the father of Bṛhaspati, the great learned priest of the demigods in the heavenly planets. He was born of the semen of Brahmājī given to a cinder of fire. Utathya and Saṁvarta are his sons. It is said that he is still performing austerity and chanting the holy name of the Lord at a place known as Alokānanda on the banks of the Ganges.
Paraśurāma:See Śrīmad-Bhāgavatam 1.9.6.
Utathya:One of the three sons of Maharṣi Aṅgirā. He was the spiritual master of Mahārāja Mandhātā. He married Bhadrā, the daughter of Soma (moon). Varuṇa kidnapped his wife Bhadrā, and to retaliate the offense of the god of water, he drank all the water of the world.
Medhātithi:An old sage of yore. An assembly member of the heavenly King Indradeva. His son was Kaṇva Muni, who brought up Śakuntalā in the forest. He was promoted to the heavenly planet by strictly following the principles of retired life (vānaprastha).
Devala: A great authority like Nārada Muni and Vyāsadeva. His good name is on the list of authorities mentioned in the Bhagavad-gītā when Arjuna acknowledged Lord Kṛṣṇa as the Supreme Personality of Godhead. He met Mahārāja Yudhiṣṭhira after the Battle of Kurukṣetra, and he was the elder brother of Dhaumya, the priest of the Pāṇḍava family. Like the kṣatriyas, he also allowed his daughter to select her own husband in a svayaṁvara meeting, and at that ceremony all the bachelor sons of the ṛṣis were invited. According to some, he is not Asita Devala.
Bhāradvāja:See Śrīmad-Bhāgavatam 1.9.6.
Gautama:One of the seven great sages of the universe. Śaradvān Gautama was one of his sons. Persons in the Gautama-gotra (dynasty) today are either his family descendants or in his disciplic succession. The brāhmaṇas who profess Gautama-gotra are generally family descendants, and the kṣatriyas and vaiśyas who profess Gautama-gotra are all in the line of his disciplic succession. He was the husband of the famous Ahalyā who turned into stone when Indradeva, the King of the heaven, molested her. Ahalyā was delivered by Lord Rāmacandra. Gautama was the grandfather of Kṛpācārya, one of the heroes of the Battle of Kurukṣetra.
Maitreya:A great ṛṣi of yore. He was spiritual master of Vidura and a great religious authority. He advised Dhṛtarāṣṭra to keep good relations with the Pāṇḍavas. Duryodhana disagreed and thus was cursed by him. He met Vyāsadeva and had religious discourses with him.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.9-10
atrir vasiṣṭhaś cyavanaḥ śaradvān
ariṣṭanemir bhṛgur aṅgirāś ca |
parāśaro gādhi-suto ’tha rāma
utathya indrapramadaḥ subāhuḥ ||
medhātithir devala ārṣṭiṣeṇo
bhāradvājo gautamaḥ pippalādaḥ |
maitreya aurvaḥ kavaṣaḥ kumbhayonir
dvaipāyano bhagavān nāradaś ca ||
Atri, Vasiṣṭha, Cyavana, Śaradvān, Ariṣṭameni, Bhṛgu, Aṅgirās, Parāśara, Viśvamitra, Paraśurāma, Utathya, Indrapramada, Subāhu, Medhātithi, Devala, Ārṣṭiṣeṇa, Bhāradvāja, Gautama, Pippalāda, Maitreya, Aurava, Kavaṣa, Agastya, Vyāsa and Nārada came there.
TEXT - SB 1.19.11
anye ca devarṣi-brahmarṣi-varyā
rājarṣi-varyā aruṇādayaś ca
nānārṣeya-pravarān sametān
abhyarcya rājā śirasā vavande
SYNONYMS
anye—many others; ca—also; devarṣi—saintly demigods; brahmarṣi—saintly brāhmaṇas; varyāḥ—topmost; rājarṣi-varyāḥ—topmost saintly kings; aruṇa-ādayaḥ—a special rank of rājarṣis; ca—and; nānā—many others; ārṣeya-pravarān—chief amongst the dynasties of the sages; sametān—assembled together; abhyarcya—by worshiping; rājā—the Emperor; śirasā—bowed his head to the ground; vavande—welcomed.
TRANSLATION
There were also many other saintly demigods, kings and special royal orders called aruṇādayas [a special rank of rājarṣis] from different dynasties of sages. When they all assembled together to meet the Emperor [Parīkṣit], he received them properly and bowed his head to the ground.
PURPORT
The system of bowing the head to the ground to show respect to superiors is an excellent etiquette which obliges the honored guest deep into the heart. Even the first-grade offender is excused simply by this process, and Mahārāja Parīkṣit, although honored by all the ṛṣis and kings, welcomed all the big men in that humble etiquette in order to be excused from any offenses. Generally at the last stage of one's life this humble method is adopted by every sensible man in order to be excused before departure. In this way Mahārāja Parīkṣit implored everyone's good will for going back home, back to Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.11
anye ca devarṣi-brahmarṣi-varyā
rājarṣi-varyā aruṇādayaś ca |
nānārṣeya-pravarān sametān
abhyarcya rājā śirasā vavande ||
Aruṇas are certain sages who are expert in certain parts of the Vedas.
TEXT - SB 1.19.12
sukhopaviṣṭeṣv atha teṣu bhūyaḥ
kṛta-praṇāmaḥ sva-cikīrṣitaṁ yat
vijñāpayām āsa vivikta-cetā
upasthito 'gre 'bhigṛhīta-pāṇiḥ
SYNONYMS
sukha—happily; upaviṣṭeṣu—all sitting down; atha—thereupon; teṣu—unto them (the visitors); bhūyaḥ—again; kṛta-praṇāmaḥ—having offered obeisances; sva—his own; cikīrṣitam—decision of fasting; yat—who; vijñāpayām āsa—submitted; vivikta-cetāḥ—one whose mind is detached from worldly affairs; upasthitaḥ—being present; agre—before them; abhigṛhīta-pāṇiḥ—humbly with folded hands.
TRANSLATION
After all the ṛṣis and others had seated themselves comfortably, the King, humbly standing before them with folded hands, told them of his decision to fast until death.
PURPORT
Although the King had already decided to fast until death on the bank of the Ganges, he humbly expressed his decision to elicit the opinions of the great authorities present there. Any decision, however important, should be confirmed by some authority. That makes the matter perfect. This means that the monarchs who ruled the earth in those days were not irresponsible dictators. They scrupulously followed the authoritative decisions of the saints and sages in terms of Vedic injunction. Mahārāja Parīkṣit, as a perfect king, followed the principles by consulting the authorities, even up to the last days of his life.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.12
sukhopaviṣṭeṣv atha teṣu bhūyaḥ
kṛta-praṇāmaḥ sva-cikīrṣitaṁ yat |
vijñāpayām āsa vivikta-cetā
upasthito ’gre ’bhigṛhīta-pāṇiḥ ||
Abhigṛhīta-pāṇiḥ means “with folded hands.”
Jiva's tika ||1.19.12||
sukhopaviṣṭeṣv atha teṣu bhūyaḥ kṛta-praṇāmaḥ sva-cikīrṣitam yat | vijnāpayām āsa vivikta-cetā upasthito ’gre ’bhigṛhīta-pāṇiḥ ||
TRANSLATION When they were all comfortably seated, standing in front of them, with pure heart and folded hands, he again offered respects and inquired from them concerning what he wanted to do.
His informing them (vijnāpayām āsa) is explained next.
TEXT - SB 1.19.13
rājovāca
aho vayaṁ dhanyatamā nṛpāṇāṁ
mahattamānugrahaṇīya-śīlāḥ
rājñāṁ kulaṁ brāhmaṇa-pāda-śaucād
dūrād visṛṣṭaṁ bata garhya-karma
SYNONYMS
rājā uvāca—the fortunate King said; aho—ah; vayam—we; dhanya-tamāḥ—most thankful; nṛpāṇām—of all the kings; mahat-tama—of the great souls; anugrahaṇīya-śīlāḥ—trained to get favors; rājñām—of the royal; kulam—orders; brāhmaṇa-pāda—feet of the brāhmaṇas; śaucāt—refuse after cleaning; dūrāt—at a distance; visṛṣṭam—always left out; bata—on account of; garhya—condemnable; karma—activities.
TRANSLATION
The fortunate King said: Indeed, we are the most grateful of all the kings who are trained to get favors from the great souls. Generally you [sages] consider royalty as refuse to be rejected and left in a distant place.
PURPORT
According to religious principles, stool, urine, wash water, etc., must be left at a long distance. Attached bathrooms, urinals, etc. may be very convenient amenities of modern civilization, but they are ordered to be situated at a distance from residential quarters. That very example is cited herein in relation to the kingly order for those who are progressively marching back to Godhead. Lord Śrī Caitanya Mahāprabhu said that to be in intimate touch with dollars-and-cents men, or the kingly order, is worse than suicide for one who desires to go back to Godhead. In other words, the transcendentalists do not generally associate with men who are too enamored by the external beauty of God's creation. By advanced knowledge in spiritual realization, the transcendentalist knows that this beautiful material world is nothing but a shadowy reflection of the reality, the kingdom of God. They are not, therefore, very much captivated by royal opulence or anything like that. But in the case of Mahārāja Parīkṣit, the situation was different. Apparently the King was condemned to death by an inexperienced brāhmaṇa boy, but factually he was called by the Lord to return to Him. Other transcendentalists, the great sages and mystics who assembled together because of Mahārāja Parīkṣit's fasting unto death, were quite anxious to see him, for he was going back to Godhead. Mahārāja Parīkṣit also could understand that the great sages who assembled there were all kind to his forefathers, the Pāṇḍavas, because of their devotional service to the Lord. He therefore felt grateful to the sages for being present there at the last stage of his life, and he felt that it was all due to the greatness of his late forefathers or grandfathers. He felt proud, therefore, that he happened to be the descendant of such great devotees. Such pride for the devotees of the Lord is certainly not equal to the puffed-up sense of vanity for material prosperity. The first is reality, whereas the other is false and vain.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.13
aho vayaṁ dhanyatamā nṛpāṇāṁ
mahattamānugrahaṇīya-śīlāḥ |
rājñāṁ kulaṁ brāhmaṇa-pāda-śaucād
dūrād visṛṣṭaṁ bata garhya-karma ||
The King expresses appreciation for the natural compassion towards him that he sees in the sages. We, among kings, are worthy of being blessed by the great souls. This is rare for kings. Smṛti says dūrād ucchiṣṭa-viṇ-mūtra-pādāmbhāṁsi samutsṛjet: one should keep at a distance leftover food, excrement, urine and foot water. (Yājñavalkya-smṛti 1.154) The family of kings is kept at a great distance even from the foot washing place in the hermitage and are not given even permission to remain there. This is because their actions are completely impure.
Jiva's tika ||1.19.13||
rājovāca— aho vayam dhanyatamā nṛpāṇām mahattamānugrahaṇīya-śīlāḥ | rājnām kulam brāhmaṇa-pāda-śaucād dūrād visṛṣṭam bata garhya-karma ||
TRANSLATION The King said: Oh! We are most fortunate among kings since we have been qualified for mercy of the great sages. The family of kings is generally cast off at a great distance from the foot washing place of the brāhmaṇas, since they are involved in impure activities.
This is astonishing (aho). What is astonishing? Among the kings we are the Pāṇdavas. We have received mercy from great souls like you and thus have become most fortunate. By its nature the family of kings is rejected because of impure actions like violence (garhya-karma).
TEXT - SB 1.19.14
tasyaiva me 'ghasya parāvareśo
vyāsakta-cittasya gṛheṣv abhīkṣṇam
nirveda-mūlo dvija-śāpa-rūpo
yatra prasakto bhayam āśu dhatte
SYNONYMS
tasya—his; eva—certainly; me—mine; aghasya—of the sinful; parā—transcendental; avara—mundane; īśaḥ—controller, the Supreme Lord; vyāsakta—overly attached; cittasya—of the mind; gṛheṣu—to family affairs; abhīkṣṇam—always; nirveda-mūlaḥ—the source of detachment; dvija-śāpa—cursing by the brāhmaṇa; rūpaḥ—form of; yatra—whereupon; prasaktaḥ—one who is affected; bhayam—fearfulness; āśu—very soon; dhatte—take place.
TRANSLATION
The Supreme Personality of Godhead, the controller of both the transcendental and mundane worlds, has graciously overtaken me in the form of a brāhmaṇa's curse. Due to my being too much attached to family life, the Lord, in order to save me, has appeared before me in such a way that only out of fear I will detach myself from the world.
PURPORT
Mahārāja Parīkṣit, although born in a family of great devotees, the Pāṇḍavas, and although securely trained in transcendental attachment for the association of the Lord, still found the allurement of mundane family life so strong that he had to be detached by a plan of the Lord. Such direct action is taken by the Lord in the case of a special devotee. Mahārāja Parīkṣit could understand this by the presence of the topmost transcendentalists in the universe. The Lord resides with His devotees, and therefore the presence of the great saints indicated the presence of the Lord. The King therefore welcomed the presence of the great ṛṣis as a mark of favor of the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.14
tasyaiva me ’ghasya parāvareśo
vyāsakta-cittasya gṛheṣv abhīkṣṇam |
nirveda-mūlo dvija-śāpa-rūpo
yatra prasakto ’bhayam āśu dhatte ||
Impure action (tasya eva) was in my case a great sin (aghasya), since I disrespected the brāhmaṇa by putting a snake around his neck. The Lord (parāvareśaḥ—the Lord who is distant and near) in order to show how he delivers the most fallen, has come in the form of the curse of the brāhmaṇa to my side. He is the cause of detachment from the world (nirveda-mūlaḥ). Masculine form of mūlam instead of neuter form is poetic license. He infers that the cause of detachment is the coming of the great sages, for where the Lord comes, there his devotees naturally come. Where the Lord resides, materially attached people quickly become fearless.
Jiva's tika ||1.19.14||
tasyaiva me ’ghasya parāvareśo vyāsakta-cittasya gṛheṣv abhīkṣṇam | nirveda-mūlo dvija-śāpa-rūpo yatra prasakto ’bhayam āśu dhatte ||
TRANSLATION For me, whose impure action was the sin of disrespecting an innocent brāhmaṇa, and whose heart was very attached to family life, who has accepted the brāhmaṇa’s curse, who has become detached from material life. The person attached to his kingdom quickly becomes fearless.
He mentions something astonishing. Though I am counted in a family of great devotees, I am attached to family affairs at all times (abhīkṣnam vyāsaktacittasya). Moreover, I am sinful, have offended a brāhmaṇa. I think I am born in a family which receives the Lord’s mercy (parāvareśaḥ) but I have been cursed by a brāhmaṇa and become resolutely unattached to all else (nirveda-mūlah), Then what happened? Though attached to being a king, I quickly lost fear by attaining the Lord’s lotus feet. martyo mṛtyu-vyāla-bhītaḥ palāyan
lokān sarvān nirbhayam nādhyagacchat tvat pādābjam prāpya yadṛcchayādya susthaḥ śete mṛtyur asmād apaiti
No one in this material world, fearful of the snake of time, has become free from fear, even by fleeing to various planets. But now that you have appeared, death is fleeing in fear of you, and the living entities, having obtained shelter at your lotus feet by your mercy, are fearless and tranquil. (SB 10.3.27)
Your coming has been inspired by the Lord. Śukadeva hints at this in verse 35:
api me bhagavān prītaḥ kṛṣṇaḥ pāṇdu-suta-priyaḥ | paitṛ-ṣvasreya-prīty-artham tad-gotrasyātta-bāndhavaḥ ||
Because of affection for his cousins the Pāṇdavas, Lord Kṛṣṇa, dear to the Pāṇdavas, has shown friendship with me, their descendent, by sending you. (SB 1.19.35)
TEXT - SB 1.19.15
taṁ mopayātaṁ pratiyantu viprā
gaṅgā ca devī dhṛta-cittam īśe
dvijopasṛṣṭaḥ kuhakas takṣako vā
daśatv alaṁ gāyata viṣṇu-gāthāḥ
SYNONYMS
tam—for that reason; mā—me; upayātam—taken shelter of; pratiyantu—just accept me; viprāḥ—O brāhmaṇas; gaṅgā—mother Ganges; ca—also; devī—direct representative of the Lord; dhṛta—taken into; cittam—heart; īśe—unto the Lord; dvija-upasṛṣṭaḥ—created by the brāhmaṇa; kuhakaḥ—something magical; takṣakaḥ—the snakebird; vā—either; daśatu—let it bite; alam—without further delay; gāyata—please go on singing; viṣṇu-gāthāḥ—narration of the deeds of Viṣṇu.
TRANSLATION
O brāhmaṇas, just accept me as a completely surrendered soul, and let mother Ganges, the representative of the Lord, also accept me in that way, for I have already taken the lotus feet of the Lord into my heart. Let the snake-bird-or whatever magical thing the brāhmaṇa created-bite me at once. I only desire that you all continue singing the deeds of Lord Viṣṇu.
PURPORT
As soon as one is given up completely unto the lotus feet of the Supreme Lord, he is not at all afraid of death. The atmosphere created by the presence of great devotees of the Lord on the bank of the Ganges and Mahārāja Parīkṣit's complete acceptance of the Lord's lotus feet were sufficient guarantee to the King for going back to Godhead. He thus became absolutely free from all fear of death.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.15
taṁ mopayātaṁ pratiyantu viprā
gaṅgā ca devī dhṛta-cittam īśe |
dvijopasṛṣṭaḥ kuhakas takṣako vā
daśatv alaṁ gāyata viṣṇu-gāthāḥ ||
He prays to the sages in two verses. Mā means “me.” The sages should know that I am surrendered. Gaṅgā as a devatā (devī) should also know this. Vā indicates his disregard for countermeasures. Gāthāḥ means stories.
Jiva's tika ||1.19.15||
tam mopayātam pratiyantu viprā gangā ca devī dhṛta-cittam īśe | dvijopasṛṣṭaḥ kuhakas takṣako vā daśatv alam gāyata viṣṇu-gāthāḥ ||
TRANSLATION The brāhmaṇas and Gangā-devī should know that I am surrendered, and have dedicated my heart to the Lord. Let the snake released by the brāhmaṇa, even if it is an imposter, bite me. Please sing topics concerning the Lord.
The brāhmaṇas and Gangā should accept (pratiyantu) that I have fixed my mind in the Lord.
TEXT - SB 1.19.16
punaś ca bhūyād bhagavaty anante
ratiḥ prasaṅgaś ca tad-āśrayeṣu
mahatsu yāṁ yām upayāmi sṛṣṭiṁ
maitry astu sarvatra namo dvijebhyaḥ
SYNONYMS
punaḥ—again; ca—and; bhūyāt—let it be; bhagavati—unto Lord Śrī Kṛṣṇa; anante—who has unlimited potency; ratiḥ—attracting; prasaṅgaḥ—association; ca—also; tat—His; āśrayeṣu—with those who are His devotees; mahatsu—within the material creation; yām yām—wherever; upayāmi—I may take; sṛṣṭim—my birth; maitrī—friendly relation; astu—let it be; sarvatra—everywhere; namaḥ—my obeisances; dvijebhyaḥ—unto the brāhmaṇas.
TRANSLATION
Again, offering obeisances unto all you brāhmaṇas, I pray that if I should again take my birth in the material world I will have complete attachment to the unlimited Lord Kṛṣṇa, association with His devotees and friendly relations with all living beings.
PURPORT
That a devotee of the Lord is the only perfect living being is explained herein by Mahārāja Parīkṣit. A devotee of the Lord is no one's enemy, although there may be many enemies of a devotee. A devotee of the Lord does not like to associate with nondevotees, although he has no enmity with them. He desires association with the devotees of the Lord. This is perfectly natural because birds of the same feather mix together. And the most important function of a devotee is to have complete attachment for Lord Śrī Kṛṣṇa, the father of all living beings. As a good son of the father behaves in a friendly way with all his other brothers, so also the devotee of the Lord, being a good son of the supreme father, Lord Kṛṣṇa, sees all other living beings in relation with the supreme father. He tries to bring back the upstart sons of the father to a saner stage and to get them to accept the supreme fatherhood of God. Mahārāja Parīkṣit was certainly going back to Godhead, but even if he were not to go back, he prayed for a pattern of life which is the most perfect way in the material world. A pure devotee does not desire the company of a personality as great as Brahmā, but he prefers the association of a petty living being, provided he is a devotee of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.16
punaś ca bhūyād bhagavaty anante
ratiḥ prasaṅgaś ca tad-āśrayeṣu |
mahatsu yāṁ yām upayāmi sṛṣṭiṁ
maitry astu sarvatra namo dvijebhyaḥ ||
Punar ca means “on the other hand.” In whatever birth I take, may I have rati for the Lord and excellent association (prasaṅgaḥ) with his devotees, and friendship with all living entities! May these three desires be fulfilled! After praying for these, he then offers his respects. Or offering respects can be considered a fourth wish, out of repentance for disrespecting a brāhmaṇa. May I have respect for the brāhmaṇas! (dvijebhyaḥ namo bhūyāt).
Jiva's tika ||1.19.16||
punaś ca bhūyād bhagavaty anante ratiḥ prasangaś ca tad-āśrayeṣu | mahatsu yām yām upayāmi sṛṣṭim maitry astu sarvatra namo dvijebhyaḥ ||
TRANSLATION On the other hand, in whatever birth I receive, may I have rati for the unlimited Lord, excellent association with his devotees who take shelter of him and equal
treatment of all living beings! I offer respects to the brāhmaṇas.
In whatever birth (sṛṣṭim) may I have equal vision towards (maitrī) to all beings everywhere (sarvatra). But there should be special respect to the brāhmaṇas. Thus he offers respects (namaḥ).
TEXT - SB 1.19.17
iti sma rājādhyavasāya-yuktaḥ
prācīna-mūleṣu kuśeṣu dhīraḥ
udaṅ-mukho dakṣiṇa-kūla āste
samudra-patnyāḥ sva-suta-nyasta-bhāraḥ
SYNONYMS
iti—thus; sma—as in the past; rājā—the King; adhyavasāya—perseverance; yuktaḥ—being engaged; prācīna—eastern; mūleṣu—with the root; kuśeṣu—on a seat made of kuśa straw; dhīraḥ—self-controlled; udaṅ-mukhaḥ—facing the northern side; dakṣiṇa—on the southern; kūle—bank; āste—situated; samudra—the sea; patnyāḥ—wife of (the Ganges); sva—own; suta—son; nyasta—given over; bhāraḥ—the charge of administration.
TRANSLATION
In perfect self-control, Mahārāja Parīkṣit sat down on a seat of straw, with straw-roots facing the east, placed on the southern bank of the Ganges, and he himself faced the north. Just previously he had given charge of his kingdom over to his son.
PURPORT
The River Ganges is celebrated as the wife of the sea. The seat of kuśa straw is considered to be sanctified if the straw is taken out of the earth complete with root, and if the root is pointed toward the east it is considered to be auspicious. Facing the north is still more favorable for attaining spiritual success. Mahārāja Parīkṣit handed over the charge of administration to his son before leaving home. He was thus fully equipped for all favorable conditions.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.17
iti sma rājādhyavasāya-yuktaḥ
prācīna-mūleṣu kuśeṣu dhīraḥ |
udaṅ-mukho dakṣiṇa-kūla āste
samudra-patnyāḥ sva-suta-nyasta-bhāraḥ ||
Samudra-patnyāḥ means “of the Gaṅgā.”
Jiva's tika ||1.19.17||
iti sma rājādhyavasāya-yuktaḥ prācīna-mūleṣu kuśeṣu dhīraḥ | udan-mukho dakṣiṇa-kūla āste samudra-patnyāḥ sva-suta-nyasta-bhāraḥ ||
TRANSLATION Having decided in this way the wise King, entrusting the country to his son, sat down facing north on kuśa grass with tips facing east, on the right bank of the river.
He sat on kuśa whose tips (mūleṣu) faced east.
TEXT - SB 1.19.18
evaṁ ca tasmin nara-deva-deve
prāyopaviṣṭe divi deva-saṅghāḥ
praśasya bhūmau vyakiran prasūnair
mudā muhur dundubhayaś ca neduḥ
SYNONYMS
evam—thus; ca—and; tasmin—in that; nara-deva-deve—upon the King's; prāya-upaviṣṭe—being engaged in fasting to death; divi—in the sky; deva—demigods; saṅghāḥ—all of them; praśasya—having praised the action; bhūmau—on the earth; vyakiran—scattered; prasūnaiḥ—with flowers; mudā—in pleasure; muhuḥ—continually; dundubhayaḥ—celestial drums; ca—also; neduḥ—beaten.
TRANSLATION
Thus the King, Mahārāja Parīkṣit, sat to fast until death. All the demigods of the higher planets praised the King's actions and in pleasure continually scattered flowers over the earth and beat celestial drums.
PURPORT
Even up to the time of Mahārāja Parīkṣit there were interplanetary communications, and the news of Mahārāja Parīkṣit's fasting unto death to attain salvation reached the higher planets in the sky where the intelligent demigods live. The demigods are more luxurious than human beings, but all of them are obedient to the orders of the Supreme Lord. There is no one in the heavenly planets who is an atheist or nonbeliever. Thus any devotee of the Lord on the surface of the earth is always praised by them, and in the case of Mahārāja Parīkṣit they were greatly delighted and thus gave tokens of honor by scattering flowers over the earth and by beating celestial drums. A demigod takes pleasure in seeing someone go back to Godhead. He is always pleased with a devotee of the Lord, so much so that by his adhidaivic powers he may help the devotees in all respects. And by their actions, the Lord is pleased with them. There is an invisible chain of complete cooperation between the Lord, the demigods and the devotee of the Lord on earth.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.18
evaṁ ca tasmin nara-deva-deve
prāyopaviṣṭe divi deva-saṅghāḥ |
praśasya bhūmau vyakiran prasūnair
mudā muhur dundubhayaś ca neduḥ ||
Vyakiran means that they made a shower. The drums sounded spontaneously (neduḥ) by themselves.
Jiva's tika ||1.19.18||
evam ca tasmin nara-deva-deve prāyopaviṣṭe divi deva-sanghāḥ | praśasya bhūmau vyakiran prasūnair mudā muhur dundubhayaś ca neduḥ ||
TRANSLATION When the best of the kings sat fasting, the devatās in the sky showered the earth with flowers in praise and continually drums sounded in joy.
Prasūnaiḥ should be prasūnān (They sprinkled flowers).
TEXT - SB 1.19.19
maharṣayo vai samupāgatā ye
praśasya sādhv ity anumodamānāḥ
ūcuḥ prajānugraha-śīla-sārā
yad uttama-śloka-guṇābhirūpam
SYNONYMS
maharṣayaḥ—the great sages; vai—as a matter of course; samupāgatāḥ—assembled there; ye—those who; praśasya—by praising; sādhu—quite all right; iti—thus; anumodamānāḥ—all approving; ūcuḥ—said; prajā-anugraha—doing good to the living being; śīla-sārāḥ—qualitatively powerful; yat—because; uttama-śloka—one who is praised by selected poems; guṇa-abhirūpam—as beautiful as godly qualities.
TRANSLATION
All the great sages who were assembled there also praised the decision of Mahārāja Parīkṣit and they expressed their approval by saying, "Very good." Naturally the sages are inclined to do good to common men, for they have all the qualitative powers of the Supreme Lord. Therefore they were very much pleased to see Mahārāja Parīkṣit, a devotee of the Lord, and they spoke as follows.
PURPORT
The natural beauty of a living being is enhanced by rising up to the platform of devotional service. Mahārāja Parīkṣit was absorbed in attachment for Lord Kṛṣṇa. Seeing this, the great sages assembled were very pleased, and they expressed their approval by saying, "Very good." Such sages are naturally inclined to do good to the common man, and when they see a personality like Mahārāja Parīkṣit advance in devotional service, their pleasure knows no bounds, and they offer all blessings in their power. The devotional service of the Lord is so auspicious that all demigods and sages, up to the Lord Himself, became pleased with the devotee, and therefore the devotee finds everything auspicious. All inauspicious matters are removed from the path of a progressive devotee. Meeting all the great sages at the time of death was certainly auspicious for Mahārāja Parīkṣit, and thus he was blessed by the so-called curse of a brāhmaṇa's boy.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.19
maharṣayo vai samupāgatā ye
praśasya sādhv ity anumodamānāḥ |
ūcuḥ prajānugraha-śīla-sārā
yad uttama-śloka-guṇābhirūpam ||
Because they had the quality and ability to give mercy to the people (yad prajānugraha -śīla-sārāḥ), they approved of his decision; they spoke to the King who was beautiful (anurūpam) with the qualities of Kṛṣṇa. Or they said that he would have qualities like those of Kṛṣṇa.
Jiva's tika ||1.19.19||
maharṣayo vai samupāgatā ye praśasya sādhv ity anumodamānāḥ | ūcuḥ prajānugraha-śīla-sārā yad uttama-śloka-guṇābhirūpam ||
TRANSLATION Because the great sages gathered there had the quality and ability to give mercy to the citizens, they approved of his decision by praising it, and spoke to the King who was beautiful with the qualities of Kṛṣṇa.
He was beautiful (abhirūpam) with the Lord’s qualities.
TEXT - SB 1.19.20
na vā idaṁ rājarṣi-varya citraṁ
bhavatsu kṛṣṇaṁ samanuvrateṣu
ye 'dhyāsanaṁ rāja-kirīṭa-juṣṭaṁ
sadyo jahur bhagavat-pārśva-kāmāḥ
SYNONYMS
na—neither; vā—like this; idam—this; rājarṣi—saintly king; varya—the chief; citram—astonishing; bhavatsu—unto all of you; kṛṣṇam—Lord Kṛṣṇa; samanuvrateṣu—unto those who are strictly in the line of; ye—who; adhyāsanam—seated on the throne; rāja-kirīṭa—helmets of kings; juṣṭam—decorated; sadyaḥ—immediately; jahuḥ—gave up; bhagavat—the Personality of Godhead; pārśva-kāmāḥ—desiring to achieve association.
TRANSLATION
[The sages said:] O chief of all the saintly kings of the Pāṇḍu dynasty who are strictly in the line of Lord Śrī Kṛṣṇa! It is not at all astonishing that you give up your throne, which is decorated with the helmets of many kings, to achieve eternal association with the Personality of Godhead.
PURPORT
Foolish politicians who hold political administrative posts think that the temporary posts they occupy are the highest material gain of life, and therefore they stick to those posts even up to the last moment of life, without knowing that achievement of liberation as one of the associates of the Lord in His eternal abode is the highest gain of life. The human life is meant for achieving this end. The Lord has assured us in the Bhagavad-gītā many times that going back to Godhead, His eternal abode, is the highest achievement. Prahlāda Mahārāja, while praying to Lord Nṛsiṁha, said, "O my Lord, I am very much afraid of the materialistic way of life, and I am not the least afraid of Your present ghastly ferocious feature as Nṛsiṁhadeva. This materialistic way of life is something like a grinding stone, and we are being crushed by it. We have fallen into this horrible whirlpool of the tossing waves of life, and thus, my Lord, I pray at Your lotus feet to call me back to Your eternal abode as one of Your servitors. This is the summit liberation of this materialistic way of life. I have very bitter experience of the materialistic way of life. In whichever species of life I have taken birth, compelled by the force of my own activities, I have very painfully experienced two things, namely separation from my beloved and meeting with what is not wanted. And to counteract them, the remedies which I undertook were more dangerous than the disease itself. So I drift from one point to another birth after birth, and I pray to You therefore to give me a shelter at Your lotus feet."
The Pāṇḍava kings, who are more than many saints of the world, knew the bitter results of the materialistic way of life. They were never captivated by the glare of the imperial throne they occupied, and they sought always the opportunity of being called by the Lord to associate with Him eternally. Mahārāja Parīkṣit was the worthy grandson of Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira gave up the imperial throne to his grandson, and similarly Mahārāja Parīkṣit, the grandson of Mahārāja Yudhiṣṭhira, gave up the imperial throne to his son Janamejaya. That is the way of all the kings in the dynasty because they are all strictly in the line of Lord Kṛṣṇa. Thus the devotees of the Lord are never enchanted by the glare of materialistic life, and they live impartially, unattached to the objects of the false, illusory materialistic way of life.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.20
na vā idaṁ rājarṣi-varya citraṁ
bhavatsu kṛṣṇaṁ samanuvrateṣu|
ye ’dhyāsanaṁ rāja-kirīṭa-juṣṭaṁ
sadyo jahur bhagavat-pārśva-kāmāḥ ||
This refers to Yudhiṣṭhira and his family.
Jiva's tika ||1.19.20||
na vā idam rājarṣi-varya citram bhavatsu kṛṣṇam samanuvrateṣu| ye ’dhyāsanam rāja-kirīṭa-juṣṭam sadyo jahur bhagavat-pārśva-kāmāḥ ||
TRANSLATION O best of kings! It is not surprising that those desiring to associate with the Lord, born in the Pāṇdava family and devoted solely to Kṛṣṇa, immediately gave up the royal throne served by kings’ crowns.
Here kāma means desire for being near the Lord. Since they had extreme prīti for the Lord because of the pain, they could not be satisfied with his internal manifestation. Therefore they prayed to be near him by breaking the bondage to family life which is an obstacle to attaining him. They are like children imprisoned far away from their parents, who are the only persons who can make them happy.
trasto ’smy aham kṛpaṇa-vatsala duḥsahograsamsāra-cakra-kadanād grasatām praṇītaḥ baddhaḥ sva-karmabhir uśattama te ’nghri-mūlam prīto ’pavarga-śaraṇam hvayase kadā nu
O Lord, who are kind to the fallen souls! Excellent Lord! Thrown into the association of devouring demons, bound by my karmas, I am afraid of destruction through the intolerably fierce wheel of samsāra. When will you call me to the shelter of your lotus feet, which award liberation? (SB 7.9.16)
TEXT - SB 1.19.21
sarve vayaṁ tāvad ihāsmahe 'tha
kalevaraṁ yāvad asau vihāya
lokaṁ paraṁ virajaskaṁ viśokaṁ
yāsyaty ayaṁ bhāgavata-pradhānaḥ
SYNONYMS
sarve—all; vayam—of us; tāvat—as long as; iha—at this place; āsmahe—shall stay; atha—hereafter; kalevaram—the body; yāvat—so long; asau—the King; vihāya—giving up; lokam—the planet; param—the supreme; virajaskam—completely free from mundane contamination; viśokam—completely freed from all kinds of lamentation; yāsyati—returns; ayam—this; bhāgavata—devotee; pradhānaḥ—the foremost.
TRANSLATION
We shall all wait here until the foremost devotee of the Lord, Mahārāja Parīkṣit, returns to the supreme planet, which is completely free from all mundane contamination and all kinds of lamentation.
PURPORT
Beyond the limitation of the material creation, which is compared to the cloud in the sky, there is the paravyoma, or the spiritual sky, full of planets called Vaikuṇṭhas. Such Vaikuṇṭha planets are also differently known as the Puruṣottamaloka, Acyutaloka, Trivikramaloka, Hṛṣīkeśaloka, Keśavaloka, Aniruddhaloka, Mādhavaloka, Pradyumnaloka, Saṅkarṣaṇaloka, Śrīdharaloka, Vāsudevaloka, Ayodhyāloka, Dvārakāloka and many other millions of spiritual lokas wherein the Personality of Godhead predominates; 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 objectively lamentable. They are full of transcendental bliss, and are without birth, death, old age and disease. And amongst all the above-mentioned Vaikuṇṭhalokas, there is one supreme loka called Goloka Vṛndāvana, which is the abode of the Lord Śrī Kṛṣṇa and His specific associates. Mahārāja Parīkṣit was destined to achieve this particular loka, and the great ṛṣis assembled there could foresee this. All of them consulted among themselves about the great departure of the great King, and they wanted to see him up to the last moment because they would no more be able to see such a great devotee of the Lord. When a great devotee of the Lord passes away, there is nothing to be lamented because the devotee is destined to enter into the kingdom of God. But the sorry plight is that such great devotees leave our sight, and therefore there is every reason to be sorry. As the Lord is rarely to be seen by our present eyes, so also are the great devotees. The great ṛṣis, therefore, correctly decided to remain on the spot till the last moment.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.21
sarve vayaṁ tāvad ihāsmahe ’tha
kalevaraṁ yāvad asau vihāya |
lokaṁ paraṁ virajaskaṁ viśokaṁ
yāsyaty ayaṁ bhāgavata-pradhānaḥ ||
Hearing the resolve of the king, they express their resolve to the king. They consulted each other and spoke this verse.
TEXT - SB 1.19.22
āśrutya tad ṛṣi-gaṇa-vacaḥ parīkṣit
samaṁ madhu-cyud guru cāvyalīkam
ābhāṣatainān abhinandya yuktān
śuśrūṣamāṇaś caritāni viṣṇoḥ
SYNONYMS
āśrutya—just after hearing; tat—that; ṛṣi-gaṇa—the sages assembled; vacaḥ—speaking; parīkṣit—Mahārāja Parīkṣit; samam—impartial; madhu-cyut—sweet to hear; guru—grave; ca—also; avyalīkam—perfectly true; ābhāṣata—said; enān—all of them; abhinandya—congratulated; yuktān—appropriately presented; śuśrūṣamāṇaḥ—being desirous to hear; caritāni—activities of; viṣṇoḥ—the Personality of Godhead.
TRANSLATION
All that was spoken by the great sages was very sweet to hear, full of meaning and appropriately presented as perfectly true. So after hearing them, Mahārāja Parīkṣit, desiring to hear of the activities of Lord Śrī Kṛṣṇa, the Personality of Godhead, congratulated the great sages.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.22
āśrutya tad ṛṣi-gaṇa-vacaḥ parīkṣit
samaṁ madhu-cyud guru cāvyalīkam |
ābhāṣatainān abhinandya yuktān
śuśrūṣamāṇaś caritāni viṣṇoḥ ||
Samam means “impartial.” This is expressed when they said, “We will remain here.” The words were flowing with honey when they praised him as the best of the devotees. The words were profound because they mentioned the planet devoid of passion (not directly saying the Lord’ planet). The words were true because they said he would attain the planet of the Lord. Hearing these four types of statements, he offered respects to them. Virajaska-lokam means the planet of the Lord. He would attain only the planet of the Lord. This is understood from the phrases in the previous verse (verse 20). Bhavatsu kṛṣṇaṁ samanuvrateṣu: the Pāṇḍavas were dedicated only to the Lord. Bhagavat-pārśva-kāmā: they desired association with the Lord.
Jiva's tika ||1.19.22||
āśrutya tad ṛṣi-gaṇa-vacaḥ parīkṣit samam madhu-cyud guru cāvyalīkam | ābhāṣatainān abhinandya yuktān śuśrūṣamāṇaś caritāni viṣṇoḥ ||
TRANSLATION Hearing the words of the sages, which were impartial, flowing with attractive
words, profound in meaning and true, he then spoke with a desire to hear about the activities of the Lord after offering respect to the sages.
The sages’ words were full of attractive words (madhucyut) and endowed with great meaning (guru).
TEXT - SB 1.19.23
samāgatāḥ sarvata eva sarve
vedā yathā mūrti-dharās tri-pṛṣṭhe
nehātha nāmutra ca kaścanārtha
ṛte parānugraham ātma-śīlam
SYNONYMS
samāgatāḥ—assembled; sarvataḥ—from all directions; eva—certainly; sarve—all of you; vedāḥ—supreme knowledge; yathā—as; mūrti-dharāḥ—personified; tri-pṛṣṭhe—on the planet of Brahmā (which is situated above the three planetary systems, namely the upper, intermediate and lower worlds); na—not; iha—in this world; atha—thereafter; na—nor; amutra—in the other world; ca—also; kaścana—any other; arthaḥ—interest; ṛte—save and except; para—others; anugraham—doing good to; ātma-śīlam—own nature.
TRANSLATION
The King said: O great sages, you have all very kindly assembled here, having come from all parts of the universe. You are all as good as supreme knowledge personified, who resides in the planet above the three worlds [Satyaloka]. Consequently you are naturally inclined to do good to others, and but for this you have no interest, either in this life or in the next.
PURPORT
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 part-and-parcel entities of the Supreme Being, have all these attributes partially, up to the full strength of seventy-eight percent. In the material world these attributes (up to seventy-eight percent of the Lord's attributes) are covered by the material energy, as the sun is covered by a cloud. The covered strength of the sun is very dim, compared to the original glare, and similarly the original color of the living beings with such attributes becomes almost extinct. There are three planetary systems, namely the lower worlds, the intermediate worlds and the upper worlds. The human beings on earth are situated at the beginning of the intermediate worlds, but living beings like Brahmā and his contemporaries live in the upper worlds, of which the topmost is Satyaloka. In Satyaloka the inhabitants are fully cognizant of Vedic wisdom, and thus the mystic cloud of material energy is cleared. Therefore they are known as the Vedas personified. Such persons, being fully aware of knowledge both mundane and transcendental, have no interest in either 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 to the mundane world? They descend on different planets as messiahs by the order of the Lord to deliver the fallen souls. On the earth they come down and do good to the people of the world in different circumstances under different climatic influences. They have nothing to do in this world save and except reclaim the fallen souls rotting in material existence, deluded by material energy.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.23
samāgatāḥ sarvata eva sarve
vedā yathā mūrti-dharās tri-pṛṣṭhe |
nehātha nāmutra ca kaścanārtha
ṛte parānugraham ātma-śīlam ||
You are like the Vedas situated in Satya-loka (tri-pṛṣṭhe). Having spoken of their great knowledge, he speaks of their great mercy. You have no goal except to give mercy to others. Is that their goal? No, it is their nature.
TEXT - SB 1.19.24
tataś ca vaḥ pṛcchyam imaṁ vipṛcche
viśrabhya viprā iti kṛtyatāyām
sarvātmanā mriyamāṇaiś ca kṛtyaṁ
śuddhaṁ ca tatrāmṛśatābhiyuktāḥ
SYNONYMS
tataḥ—as such; ca—and; vaḥ—unto you; pṛcchyam—that which is to be asked; imam—this; vipṛcche—beg to ask you; viśrabhya—trustworthy; viprāḥ—brāhmaṇas; iti—thus; kṛtyatāyām—out of all different duties; sarva-ātmanā—by everyone; mriyamāṇaiḥ—especially those who are just about to die; ca—and; kṛtyam—dutiful; śuddham—perfectly correct; ca—and; tatra—therein; āmṛśata—by complete deliberation; abhiyuktāḥ—just befitting.
TRANSLATION
O trustworthy brāhmaṇas, I now ask you about my immediate duty. Please, after proper deliberation, tell me of the unalloyed duty of everyone in all circumstances, and specifically of those who are just about to die.
PURPORT
In this verse the King has placed two questions before the learned sages. The first question is what is the duty of everyone in 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 relating to the dying man is most important because everyone 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 very important. Mahārāja Parīkṣit placed these two questions before Śukadeva Gosvāmī also on his arrival, and practically the whole of the Śrīmad-Bhāgavatam, beginning from the Second Canto up to the last Twelfth Canto, deals with these two questions. The conclusion arrived at thereof is that devotional service of the Lord Śrī Kṛṣṇa, as it is confirmed by the Lord Himself in the last phases of the Bhagavad-gītā, is the last word in relation to everyone's permanent duty in life. Mahārāja Parīkṣit was already aware of this fact, but he wanted the great sages assembled there to unanimously give their verdict on his conviction so that he might be able to go on with his confirmed duty without controversy. He has especially mentioned the word śuddha, or perfectly correct. For transcendental realization or self-realization, many processes are recommended by various classes of philosophers. Some of them are first-class methods, and some of them are second- or third-class methods. The first-class method demands that one give up all other methods and surrender unto the lotus feet of the Lord and thus be saved from all sins and their reactions.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.24
tataś ca vaḥ pṛcchyam imaṁ vipṛcche
viśrabhya viprā iti kṛtyatāyām|
sarvātmanā mriyamāṇaiś ca kṛtyaṁ
śuddhaṁ ca tatrāmṛśatābhiyuktāḥ ||
I ask about your mercy---what form will it take? This should be asked; it should be determined (pṛcchyam). Since I have develop faith in that (viśrabhya), decide with common agreement (sarvātmanā), after considering the pure activity for me, though there are many duties to be done in austerity, yoga or jñāna (iti-kṛtyatāyām) and many duties to be done for those who are dying. Decide and tell me (āmṛṣataḥ).
Jiva's tika ||1.19.24||
tataś ca vaḥ pṛcchyam imam vipṛcche viśrabhya viprā iti kṛtyatāyām| sarvātmanā mriyamāṇaiś ca kṛtyam śuddham ca tatrāmṛśatābhiyuktāḥ ||
TRANSLATION O brāhmaṇas! I thus ask about your mercy. That should be determined. Since I have developed faith in your mercy, please consider and tell me in common agreement what is the highest activity, though there are many duties to be performed and many duties for those who are dying.
I have faith (viśrabhya) that you will teach only about service to Kṛṣṇa’s feet. I ask “What is the highest activity (śuddham) I should do? It should be free of kaniṣṭha and madhyama sādhana. It should be the highest sādhana. It should take the form of service to Kṛṣṇa’s lotus feet.”
TEXT - SB 1.19.25
tatrābhavad bhagavān vyāsa-putro
yadṛcchayā gām aṭamāno 'napekṣaḥ
alakṣya-liṅgo nija-lābha-tuṣṭo
vṛtaś ca bālair avadhūta-veṣaḥ
SYNONYMS
tatra—there; abhavat—appeared; bhagavān—powerful; vyāsa-putraḥ—son of Vyāsadeva; yadṛcchayā—as one desires; gām—the earth; aṭamānaḥ—while traveling; anapekṣaḥ—disinterested; alakṣya—unmanifested; liṅgaḥ—symptoms; nija-lābha—self-realized; tuṣṭaḥ—satisfied; vṛtaḥ—surrounded; ca—and; bālaiḥ—by children; avadhūta—neglected by others; veṣaḥ—dressed.
TRANSLATION
At that moment there appeared the powerful son of Vyāsadeva, who traveled over the earth disinterested and satisfied with himself. He did not manifest any symptoms of belonging to any social order or status of life. He was surrounded with women and children, and he dressed as if others had neglected him.
PURPORT
The word bhagavān is sometimes used in relation with some of the great devotees of the Lord, like Śukadeva Gosvāmī. 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, Śukadeva Gosvāmī never accepted any formal spiritual master, nor did he undergo any formal reformatory performances. His father, Vyāsadeva, was his natural spiritual master because Śukadeva Gosvāmī heard Śrīmad-Bhāgavatam from him. After this, he became completely self-satisfied. Thus he was not dependent on any formal process. The formal processes are necessary for those who are expected to reach the stage of complete liberation, but Śrī Śukadeva Gosvāmī was already in that status by the grace of his father. As a young boy he was expected to be properly dressed, but he went about naked and was uninterested in social customs. He was neglected by the general populace, and inquisitive boys and women surrounded him as if he were a madman. He thus appears on the scene while traveling on the earth of his own accord. It appears that upon the inquiry of Mahārāja Parīkṣit, the great sages were not unanimous in their decision as to what was to be done. For spiritual salvation there were many prescriptions according to the different modes of different persons. But the ultimate aim of life is to attain the highest perfectional stage of devotional service to the Lord. As doctors differ, so also sages differ in their different prescriptions. While such things were going on, the great and powerful son of Vyāsadeva appeared on the scene.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.25
tatrābhavad bhagavān vyāsa-putro
yadṛcchayā gām aṭamāno ’napekṣaḥ |
alakṣya-liṅgo nija-lābha-tuṣṭo
vṛtaś ca bālair avadhūta-veṣaḥ ||
While the various sages, without agreement about the various processes of sacrifice, yoga, austerity, and charity, desired the appearance of Śukadeva in their minds, and were glancing at the path with their eyes, Śukadeva arrived.
TEXT - SB 1.19.26
taṁ dvyaṣṭa-varṣaṁ su-kumāra-pāda-
karoru-bāhv-aṁsa-kapola-gātram
cārv-āyatākṣonnasa-tulya-karṇa-
subhrv-ānanaṁ kambu-sujāta-kaṇṭham
SYNONYMS
tam—him; dvi-aṣṭa—sixteen; varṣam—years; su-kumāra—delicate; pāda—legs; kara—hands; ūru—thighs; bāhu—arms; aṁsa—shoulders; kapola—forehead; gātram—body; cāru—beautiful; āyata—broad; akṣa—eyes; unnasa—high nose; tulya—similar; karṇa—ears; subhru—nice brows; ānanam—face; kambu—conchshell; sujāta—nicely built; kaṇṭham—neck.
TRANSLATION
This son of Vyāsadeva was only sixteen years old. His legs, hands, thighs, arms, shoulders, forehead and the other parts of his body were all delicately formed. His eyes were beautifully wide, and his nose and ears were highly raised. He had a very attractive face, and his neck was well formed and beautiful like a conchshell.
PURPORT
A respectable personality is described beginning with the legs, and this honored system is observed here with Śukadeva Gosvāmī. He was only sixteen years of age. A person is honored for his achievements and not for advanced age. A person can be older by experience and not by age. Śrī Śukadeva Gosvāmī, who is described herein as the son of Vyāsadeva, was by his knowledge more experienced than all the sages present there, although he was only sixteen years old.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.26
taṁ dvyaṣṭa-varṣaṁ su-kumāra-pāda-
karoru-bāhv-aṁsa-kapola-gātram |
cārv-āyatākṣonnasa-tulya-karṇa-
subhrv-ānanaṁ kambu-sujāta-kaṇṭham ||
He was sixteen. His face had beautiful, long eyes and raised nose. His ears were equal, not irregularly long or short. His eyebrows were beautiful. This was the appearance of his face. His throat was beautiful like a conch with three lines.
TEXT - SB 1.19.27
nigūḍha-jatruṁ pṛthu-tuṅga-vakṣasam
āvarta-nābhiṁ vali-valgūdaraṁ ca
dig-ambaraṁ vaktra-vikīrṇa-keśaṁ
pralamba-bāhuṁ svamarottamābham
SYNONYMS
nigūḍha—covered; jatrum—collarbone; pṛthu—broad; tuṅga—swollen; vakṣasam—chest; āvarta—whirled; nābhim—navel; vali-valgu—striped; udaram—abdomen; ca—also; dik-ambaram—dressed by all directions (naked); vaktra—curled; vikīrṇa—scattered; keśam—hair; pralamba—elongated; bāhum—hands; su-amara-uttama—the best among the gods (Kṛṣṇa); ābham—hue.
TRANSLATION
His collarbone was fleshy, his chest broad and thick, his navel deep and his abdomen beautifully striped. His arms were long, and curly hair was strewn over his beautiful face. He was naked, and the hue of his body reflected that of Lord Kṛṣṇa.
PURPORT
His bodily features indicate him to be different from common men. All the signs described in connection with the bodily features of Śukadeva Gosvāmī are uncommon symptoms, typical of great personalities, according to physiognomical calculations. His bodily hue resembled that of Lord Kṛṣṇa, who is the supreme among the gods, demigods and all living beings.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.27
nigūḍha-jatruṁ pṛthu-tuṅga-vakṣasam
āvarta-nābhiṁ vali-valgūdaraṁ ca |
dig-ambaraṁ vaktra-vikīrṇa-keśaṁ
pralamba-bāhuṁ svamarottamābham ||
His collar bone (jatrum) was fleshy. His complexion was equal to that of Kṛṣṇa, best among the devas (su amara).
TEXT - SB 1.19.28
śyāmaṁ sadāpīvya-vayo-'ṅga-lakṣmyā
strīṇāṁ mano-jñaṁ rucira-smitena
pratyutthitās te munayaḥ svāsanebhyas
tal-lakṣaṇa-jñā api gūḍha-varcasam
SYNONYMS
śyāmam—blackish; sadā—always; apīvya—excessively; vayaḥ—age; aṅga—symptoms; lakṣmyā—by the opulence of; strīṇām—of the fair sex; manaḥ-jñam—attractive; rucira—beautiful; smitena—smiling; pratyutthitāḥ—stood up; te—all of them; munayaḥ—the great sages; sva—own; āsanebhyaḥ—from the seats; tat—those; lakṣaṇa-jñāḥ—expert in the art of physiognomy; api—even; gūḍha-varcasam—covered glories.
TRANSLATION
He was blackish and very beautiful due to his youth. Because of the glamor of his body and his attractive smiles, he was pleasing to women. Though he tried to cover his natural glories, the great sages present there were all expert in the art of physiognomy, and so they honored him by rising from their seats.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.28
śyāmaṁ sadāpīvya-vayo-'ṅga-lakṣmyā
strīṇāṁ mano-jñaṁ rucira-smitena |
pratyutthitās te munayaḥ svāsanebhyas
tal-lakṣaṇa-jñā api gūḍha-varcasam ||
He was attractive to women because of his natural smile, the beauty of his limbs, and his ideal age, which was fixed (sadā) at new youth (sixteen years). Seeing him, even though his splendor was covered, the sages recognized him.
TEXT - SB 1.19.29
sa viṣṇu-rāto 'tithaya āgatāya
tasmai saparyāṁ śirasājahāra
tato nivṛttā hy abudhāḥ striyo 'rbhakā
mahāsane sopaviveśa pūjitaḥ
SYNONYMS
saḥ—he; viṣṇu-rātaḥ—Mahārāja Parīkṣit (who is always protected by Lord Viṣṇu); atithaye—to become a guest; āgatāya—one who arrived there; tasmai—unto him; saparyām—with the whole body; śirasā—with bowed head; ājahāra—offered obeisances; tataḥ—thereafter; nivṛttāḥ—ceased; hi—certainly; abudhāḥ—less intelligent; striyaḥ—women; arbhakāḥ—boys; mahā-āsane—exalted seat; sa—he; upaviveśa—sat down; pūjitaḥ—being respected.
TRANSLATION
Mahārāja Parīkṣit, who is also known as Viṣṇurāta [one who is always protected by Viṣṇu], bowed his head to receive the chief guest, Śukadeva Gosvāmī. At that time all the ignorant women and boys ceased following Śrīla Śukadeva. Receiving respect from all, Śukadeva Gosvāmī took his exalted seat.
PURPORT
On Śukadeva Gosvāmī's arrival at the meeting, everyone, except Śrīla Vyāsadeva, Nārada and a few others, stood up, and Mahārāja Parīkṣit, who was glad to receive a great devotee of the Lord, bowed down before him with all the limbs of his body. Śukadeva Gosvāmī also exchanged the greetings and reception by embrace, shaking of hands, nodding and bowing down, especially before his father and Nārada Muni. Thus he was offered the presidential seat at the meeting. When he was so received by the king and sages, the street boys and less intelligent women who followed him were struck with wonder and fear. So they retired from their frivolous activities, and everything was full of gravity and calm.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.29
sa viṣṇu-rāto ’tithaya āgatāya
tasmai saparyāṁ śirasājahāra |
tato nivṛttā hy abudhāḥ striyo ’rbhakā
mahāsane sopaviveśa pūjitaḥ ||
Parīkṣit (viṣṇurātaḥ) worshipped him while bowing with his head. The women and children then disappeared. Śukadeva sat on a huge throne which was offered as part of the worship. The sandhi in sopaviveśa is poetic license.
TEXT - SB 1.19.30
sa saṁvṛtas tatra mahān mahīyasāṁ
brahmarṣi-rājarṣi-devarṣi-saṅghaiḥ
vyarocatālaṁ bhagavān yathendur
graharkṣa-tārā-nikaraiḥ parītaḥ
SYNONYMS
saḥ—Śrī Śukadeva Gosvāmī; saṁvṛtaḥ—surrounded by; tatra—there; mahān—great; mahīyasām—of the greatest; brahmarṣi—saint among the brāhmaṇas; rājarṣi—saint among the kings; devarṣi—saint among the demigods; saṅghaiḥ—by the assembly of; vyarocata—well deserved; alam—able; bhagavān—powerful; yathā—as; induḥ—the moon; graha—planets; ṛkṣa—heavenly bodies; tārā—stars; nikaraiḥ—by the assembly of; parītaḥ—surrounded by.
TRANSLATION
Śukadeva Gosvāmī was then surrounded by saintly sages and demigods just as the moon is surrounded by stars, planets and other heavenly bodies. His presence was gorgeous, and he was respected by all.
PURPORT
In the great assembly of saintly personalities, there was Vyāsadeva the brahmarṣi, Nārada the devarṣi, Paraśurāma the great ruler of the kṣatriya kings, etc. Some of them were powerful incarnations of the Lord. Śukadeva Gosvāmī was not known as brahmarṣi, rājarṣi or devarṣi, nor was he an incarnation like Nārada, Vyāsa or Paraśurāma. And yet he excelled them in respects paid. This means that the devotee of the Lord is more honored in the world than the Lord Himself. One should therefore never minimize the importance of a devotee like Śukadeva Gosvāmī.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.30
sa saṁvṛtas tatra mahān mahīyasāṁ
brahmarṣi-rājarṣi-devarṣi-saṅghaiḥ |
vyarocatālaṁ bhagavān yathendur
graharkṣa-tārā-nikaraiḥ parītaḥ ||
There, sitting on the throne, Śukadeva, greatest among the great, surrounded by the sages, shone like the moon surrounded by the planets and stars. The planets are Venus and others. The constellations are Aśvini and others. The stars are all other luminaries in the sky. Brahmarṣis are headed by Vaśiṣṭha. Rājarṣis are headed by Ārṣṭiṣeṇa. Devaṛsis are headed by Nārada.
TEXT - SB 1.19.31
praśāntam āsīnam akuṇṭha-medhasaṁ
muniṁ nṛpo bhāgavato 'bhyupetya
praṇamya mūrdhnāvahitaḥ kṛtāñjalir
natvā girā sūnṛtayānvapṛcchat
SYNONYMS
praśāntam—perfectly pacified; āsīnam—sitting; akuṇṭha—without hesitation; medhasam—one who has sufficient intelligence; munim—unto the great sage; nṛpaḥ—the King (Mahārāja Parīkṣit); bhāgavataḥ—the great devotee; abhyupetya—approaching him; praṇamya—bowing down; mūrdhnā—his head; avahitaḥ—properly; kṛta-añjaliḥ—with folded hands; natvā—politely; girā—by words; sūnṛtayā—in sweet voices; anvapṛcchat—inquired.
TRANSLATION
The sage Śrī Śukadeva Gosvāmī sat perfectly pacified, intelligent and ready to answer any question without hesitation. The great devotee, Mahārāja Parīkṣit, approached him, offered his respects by bowing before him, and politely inquired with sweet words and folded hands.
PURPORT
The gesture now adopted by Mahārāja Parīkṣit of questioning a master is quite befitting in terms of scriptural injunctions. The scriptural injunction is that one should humbly approach a spiritual master to understand the transcendental science. Mahārāja Parīkṣit was now prepared for meeting his death, and within the very short time of seven days he was to know the process of entering the kingdom of God. In such important cases, one is required to approach a spiritual master. There is no necessity of approaching a spiritual master unless one is in need of solving the problems of life. One who does not know how to put questions before the spiritual master has no business seeing him. And the qualification of the spiritual master is perfectly manifested in the person of Śukadeva Gosvāmī. Both the spiritual master and the disciple, namely Śrī Śukadeva Gosvāmī and Mahārāja Parīkṣit, attained perfection through the medium of Śrīmad-Bhāgavatam. Śukadeva Gosvāmī learned Śrīmad-Bhāgavatam from his father, Vyāsadeva, but he had no chance to recite it. Before Mahārāja Parīkṣit he recited Śrīmad-Bhāgavatam and answered the questions of Mahārāja Parīkṣit unhesitatingly, and thus both the master and the disciple got salvation.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.31
praśāntam āsīnam akuṇṭha-medhasaṁ
muniṁ nṛpo bhāgavato 'bhyupetya |
praṇamya mūrdhnāvahitaḥ kṛtāñjalir
natvā girā sūnṛtayānvapṛcchat ||
To ask a question he again offered respects. With sweet (sūnṛtayā) words he asked Śukadeva who had unlimited intelligence in all subjects (akuṇṭha-medhasam).
TEXT - SB 1.19.32
parīkṣid uvāca
aho adya vayaṁ brahman
sat-sevyāḥ kṣatra-bandhavaḥ
kṛpayātithi-rūpeṇa
bhavadbhis tīrthakāḥ kṛtāḥ
SYNONYMS
parīkṣit uvāca—the fortunate Mahārāja Parīkṣit said; aho—ah; adya—today; vayam—we; brahman—O brāhmaṇa; sat-sevyāḥ—eligible to serve the devotee; kṣatra—the ruling class; bandhavaḥ—friends; kṛpayā—by your mercy; atithi-rūpeṇa—in the manner of a guest; bhavadbhiḥ—by your good self; tīrthakāḥ—qualified for being places of pilgrimage; kṛtāḥ—done by you.
TRANSLATION
The fortunate King Parīkṣit said: O brāhmaṇa, by your mercy only, you have sanctified us, making us like unto places of pilgrimage, all by your presence here as my guest. By your mercy, we, who are but unworthy royalty, become eligible to serve the devotee.
PURPORT
Saintly devotees like Śukadeva Gosvāmī generally do not approach worldly enjoyers, especially those in royal orders. Mahārāja Pratāparudra was a follower of Lord Caitanya, but when he wanted to see the Lord, the Lord refused to see him because he was a king. For a devotee who desires to go back to Godhead, two things are strictly prohibited: worldly enjoyers and women. Therefore, devotees of the standard of Śukadeva Gosvāmī are never interested in seeing kings. Mahārāja Parīkṣit was, of course, a different case. He was a great devotee, although a king, and therefore Śukadeva Gosvāmī came to see him in his last stage of life. Mahārāja Parīkṣit, out of his devotional humility, felt himself an unworthy descendant of his great kṣatriya forefathers, although he was as great as his predecessors. The unworthy sons of the royal orders are called kṣatra-bandhavas, as the unworthy sons of the brāhmaṇas are called dvija-bandhus or brahma-bandhus. Mahārāja Parīkṣit was greatly encouraged by the presence of Śukadeva Gosvāmī. He felt himself sanctified by the presence of the great saint whose presence turns any place into a place of pilgrimage.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.32
parīkṣid uvāca—
aho adya vayaṁ brahman sat-sevyāḥ kṣatra-bandhavaḥ |
kṛpayātithi-rūpeṇa bhavadbhis tīrthakāḥ kṛtāḥ ||
yeṣāṁ saṁsmaraṇāt puṁsāṁ sadyaḥ śuddhyanti vai gṛhāḥ |
kiṁ punar darśana-sparśa-pāda-śaucāsanādibhiḥ ||
Parīkṣit speaks in eight verses. O brāhmaṇa! We low kṣatriyas have become respected by the saints because we have been purified (tīrthakāḥ kṛtāḥ) by your coming as a guest. By remembering you, or by being remembered by you, our houses become purified, what to speak of the bodies of our wives and sons.
Jiva's tika ||1.19.32||
parīkṣid uvāca—
aho adya vayam brahman sat-sevyāḥ kṣatra-bandhavaḥ | kṛpayātithi-rūpeṇa bhavadbhis tīrthakāḥ kṛtāḥ || yeṣām samsmaraṇāt pumsām sadyaḥ śuddhyanti vai gṛhāḥ | kim punar darśana-sparśa-pāda-śaucāsanādibhiḥ ||
TRANSLATION Parīkṣit said: O brāhmaṇa! Today we low kṣatriyas are to be respected with proper conduct because we have been purified by your coming as a guest out of your mercy. Simply from remembering you, men’s houses even become immediately purified. What to speak of seeing, touching, washing your feet and giving you a seat!
We are to be respected because we perform proper conduct (sat-sevyāḥ).
TEXT - SB 1.19.33
yeṣāṁ saṁsmaraṇāt puṁsāṁ
sadyaḥ śuddhyanti vai gṛhāḥ
kiṁ punar darśana-sparśa-
pāda-śaucāsanādibhiḥ
SYNONYMS
yeṣām—of whom; saṁsmaraṇāt—by remembrance; puṁsām—of a person; sadyaḥ—instantly; śuddhyanti—cleanses; vai—certainly; gṛhāḥ—all houses; kim—what; punaḥ—then; darśana—meeting; sparśa—touching; pāda—the feet; śauca—washing; āsana-ādibhiḥ—by offering a seat, etc.
TRANSLATION
Simply by our remembering you, our houses become instantly sanctified. And what to speak of seeing you, touching you, washing your holy feet and offering you a seat in our home?
PURPORT
The importance of holy places of pilgrimage is due to the presence of great sages and saints. It is said that sinful persons go to the holy places and leave their sins there to accumulate. But the presence of the great saints disinfects the accumulated sins, and thus the holy places continue to remain sanctified by the grace of the devotees and saints present there. If such saints appear in the homes of worldly people, certainly the accumulated sins of such worldly enjoyers become neutralized. Therefore, the holy saints actually have no self-interest with the householders. The only aim of such saints is to sanctify the houses of the householders, and the householders therefore should feel grateful when such saints and sages appear at their doors. A householder who dishonors such holy orders is a great offender. It is enjoined, therefore, that a householder who does not bow down before a saint at once must undergo fasting for the day in order to neutralize the great offense.
TEXT - SB 1.19.34
sānnidhyāt te mahā-yogin
pātakāni mahānty api
sadyo naśyanti vai puṁsāṁ
viṣṇor iva suretarāḥ
SYNONYMS
sānnidhyāt—on account of the presence; te—your; mahā-yogin—O great mystic; pātakāni—sins; mahānti—invulnerable; api—in spite of; sadyaḥ—immediately; naśyanti—vanquished; vai—certainly; puṁsām—of a person; viṣṇoḥ—like the presence of the Personality of Godhead; iva—like; sura-itarāḥ—other than the demigods.
TRANSLATION
Just as the atheist cannot remain in the presence of the Personality of Godhead, so also the invulnerable sins of a man are immediately vanquished in your presence, O saint! O great mystic!
PURPORT
There are two classes of human beings, namely the atheist and the devotee of the Lord. The devotee of the Lord, because of manifesting godly qualities, is called a demigod, whereas the atheist is called a demon. The demon cannot stand the presence of Viṣṇu, the Personality of Godhead. The demons are always busy in trying to vanquish the Personality of Godhead, but factually as soon as the Personality of Godhead appears, by either His transcendental name, form, attributes, pastimes, paraphernalia or variegatedness, the demon is at once vanquished. It is said that a ghost cannot remain as soon as the holy name of the Lord is chanted. The great saints and devotees of the Lord are in the list of His paraphernalia, and thus as soon as a saintly devotee is present, the ghostly sins are at once vanquished. That is the verdict of all Vedic literatures. One is recommended, therefore, to associate only with saintly devotees so that worldly demons and ghosts cannot exert their sinister influence.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.34
sānnidhyāt te mahā-yogin pātakāni mahānty api |
sadyo naśyanti vai puṁsāṁ viṣṇor iva suretarāḥ ||
TEXT - SB 1.19.35
api me bhagavān prītaḥ
kṛṣṇaḥ pāṇḍu-suta-priyaḥ
paitṛ-ṣvaseya-prīty-arthaṁ
tad-gotrasyātta-bāndhavaḥ
SYNONYMS
api—definitely; me—unto me; bhagavān—the Personality of Godhead; prītaḥ—pleased; kṛṣṇaḥ—the Lord; pāṇḍu-suta—the sons of King Pāṇḍu; priyaḥ—dear; paitṛ—in relation with the father; svaseya—the sons of the sister; prīti—satisfaction; artham—in the matter of; tat—their; gotrasya—of the descendant; ātta—accepted; bāndhavaḥ—as a friend.
TRANSLATION
Lord Kṛṣṇa, the Personality of Godhead, who is very dear to the sons of King Pāṇḍu, has accepted me as one of those relatives just to please His great cousins and brothers.
PURPORT
A pure and exclusive devotee of the Lord serves his family interest more dexterously than others, who are attached to illusory family affairs. Generally people are attached to family matters, and the whole economic impetus of human society is moving under the influence of family affection. Such deluded persons have no information that one can render better service to the family by becoming a devotee of the Lord. The Lord gives special protection to the family members and descendants of a devotee, even though such members are themselves nondevotees! Mahārāja Prahlāda was a great devotee of the Lord, but his father, Hiraṇyakaśipu, was a great atheist and declared enemy of the Lord. But despite all this, Hiraṇyakaśipu was awarded salvation due to his being the father of Mahārāja Prahlāda. The Lord is so kind that he gives all protection to the family members of His devotee, and thus the devotee has no need to bother about his family members, even if one leaves such family members aside to discharge devotional service. Mahārāja Yudhiṣṭhira and his brothers were the sons of Kuntī, the paternal aunt of Lord Kṛṣṇa, and Mahārāja Parīkṣit admits the patronage of Lord Kṛṣṇa because of his being the only grandson of the great Pāṇḍavas.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.35
api me bhagavān prītaḥ kṛṣṇaḥ pāṇḍu-suta-priyaḥ |
paitṛ-ṣvasreya-prīty-arthaṁ tad-gotrasyātta-bāndhavaḥ ||
Paternal cousins of Kṛṣṇa were the Pāṇḍavas. Kṛṣṇa has made friendship with me belonging to that family. You have been sent by him to deliver me.
TEXT - SB 1.19.36
anyathā te 'vyakta-gater
darśanaṁ naḥ kathaṁ nṛṇām
nitarāṁ mriyamāṇānāṁ
saṁsiddhasya vanīyasaḥ
SYNONYMS
anyathā—otherwise; te—your; avyakta-gateḥ—of one whose movements are invisible; darśanam—meeting; naḥ—for us; katham—how; nṛṇām—of the people; nitarām—specifically; mriyamāṇānām—of those who are about to die; saṁsiddhasya—of one who is all-perfect; vanīyasaḥ—voluntary appearance.
TRANSLATION
Otherwise [without being inspired by Lord Kṛṣṇa] how is it that you have voluntarily appeared here, though you are moving incognito to the common man and are not visible to us who are on the verge of death?
PURPORT
The great sage Śukadeva Gosvāmī was certainly inspired by Lord Kṛṣṇa to appear voluntarily before Mahārāja Parīkṣit, the great devotee of the Lord, just to give him the teachings of Śrīmad-Bhāgavatam. One can achieve the nucleus of the devotional service of the Lord by the mercy of the spiritual master and the Personality of Godhead. The spiritual master is the manifested representative of the Lord to help one achieve ultimate success. One who is not authorized by the Lord cannot become a spiritual master. Śrīla Śukadeva Gosvāmī is an authorized spiritual master, and thus he was inspired by the Lord to appear before Mahārāja Parīkṣit and instruct him in the teachings of Śrīmad-Bhāgavatam. One can achieve the ultimate success of going back to Godhead if he is favored by the Lord's sending His true representative. As soon as a true representative of the Lord is met by a devotee of the Lord, the devotee is assured a guarantee for going back to Godhead just after leaving the present body. This, however, depends on the sincerity of the devotee himself. The Lord is seated in the heart of all living beings, and thus he knows very well the movements of all individual persons. As soon as the Lord finds that a particular soul is very eager to go back to Godhead, the Lord at once sends His bona fide representative. The sincere devotee is thus assured by the Lord of going back to Godhead. The conclusion is that to get the assistance and help of a bona fide spiritual master means to receive the direct help of the Lord Himself.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.36
anyathā te ’vyakta-gater darśanaṁ naḥ kathaṁ nṛṇām |
nitarāṁ mriyamāṇānāṁ saṁsiddhasya vanīyasaḥ ||
Vanayitā is one who is requested (and grants) benedictions. Superlative is vanayitṛtamaḥ. This becomes vanīyas by the rule tu iṣṭhemeyaḥsu: the affix tṛ is elided before the affixes iṣṭan, imanic and īyāsun (īyās) (Pāṇini 6.4.154) Vanīyasaḥ means “of the most generous.” Because he is so generous he will say, “Please ask me.”
Jiva's tika ||1.19.36||
anyathā te ’vyakta-gater darśanam naḥ katham nṛṇām | nitarām mriyamāṇānām samsiddhasya vanīyasaḥ ||
TRANSLATION Otherwise how is it possible that men like us at the moment of death can see a perfected being like you, whose movements are unknown, and is most munificent?
Vanīyasaḥ is formed according to the rule tuś chandasī (Pāninī 5.3.59) and the rule tu iṣṭhemeyaḥsu: the affix tṛ is elided before the affixes iṣṭan, imanic and īyāsun (īyās) (Pāṇini 6.4.154) Vanīyasaḥ means “of the most generous.”
dvitīya-krama-sandarbhe sandarbhānāṃ samāhṛtiḥ kriyate yannideśena sa me ’nanya-gater gatiḥ
He by whose order this collection of sandarbhas is made into the Second Krama Sandarbha is the goal of this person with no other goal.
TEXT - SB 1.19.37
ataḥ pṛcchāmi saṁsiddhiṁ
yogināṁ paramaṁ gurum
puruṣasyeha yat kāryaṁ
mriyamāṇasya sarvathā
SYNONYMS
ataḥ—therefore; pṛcchāmi—beg to inquire; saṁsiddhim—the way of perfection; yoginām—of the saints; paramam—the supreme; gurum—the spiritual master; puruṣasya—of a person; iha—in this life; yat—whatever; kāryam—duty; mriyamāṇasya—of one who is going to die; sarvathā—in every way.
TRANSLATION
You are the spiritual master of great saints and devotees. I am therefore begging you to show the way of perfection for all persons, and especially for one who is about to die.
PURPORT
Unless one is perfectly anxious to inquire about the way of perfection, there is no necessity of approaching a spiritual master. A spiritual master is not a kind of decoration for a householder. Generally a fashionable materialist engages a so-called spiritual master without any profit. The pseudo spiritual master flatters the so-called disciple, and thereby both the master and his ward go to hell without a doubt. Mahārāja Parīkṣit is the right type of disciple because he puts forward questions vital to the interest of all men, particularly for the dying men. The question put forward by Mahārāja Parīkṣit is the basic principle of the complete thesis of Śrīmad-Bhāgavatam. Now let us see how intelligently the great master replies.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.37
ataḥ pṛcchāmi saṁsiddhiṁ yogināṁ paramaṁ gurum |
puruṣasyeha yat kāryaṁ mriyamāṇasya sarvathā ||
I ask about the complete perfection (saṁṣiddhim) and I ask the sādhana to be performed at all times for that perfection.
TEXT - SB 1.19.38
yac chrotavyam atho japyaṁ
yat kartavyaṁ nṛbhiḥ prabho
smartavyaṁ bhajanīyaṁ vā
brūhi yad vā viparyayam
SYNONYMS
yat—whatever; śrotavyam—worth hearing; atho—thereof; japyam—chanted; yat—what also; kartavyam—executed; nṛbhiḥ—by the people in general; prabho—O master; smartavyam—that which is remembered; bhajanīyam—worshipable; vā—either; brūhi—please explain; yad vā—what it may be; viparyayam—against the principle.
TRANSLATION
Please let me know what a man should hear, chant, remember and worship, and also what he should not do. Please explain all this to me.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.38
yac chrotavyam atho japyaṁ yat kartavyaṁ nṛbhiḥ prabho |
smartavyaṁ bhajanīyaṁ vā brūhi yad vā viparyayam ||
Here he is more specific. Kartavyam should follow each of the four items. Tell me what men must hear among things worthy hearing, what they must chant among things worthy chanting, what they must remember among things worthy remembering, and what they must worship among things worth worshipping. Viparyayam means tell me what must not be heard, chanted, remembered or worshipped.
TEXT - SB 1.19.39
nūnaṁ bhagavato brahman
gṛheṣu gṛha-medhinām
na lakṣyate hy avasthānam
api go-dohanaṁ kvacit
SYNONYMS
nūnam—because; bhagavataḥ—of you, who are powerful; brahman—O brāhmaṇa; gṛheṣu—in the houses; gṛha-medhinām—of the householders; na—not; lakṣyate—are seen; hi—exactly; avasthānam—staying in; api—even; go-dohanam—milking the cow; kvacit—rarely.
TRANSLATION
O powerful brāhmaṇa, it is said that you hardly stay in the houses of men long enough to milk a cow.
PURPORT
Saints and sages in the renounced order of life go to the houses of the householders at the time they milk the cows, early in the morning, and ask some quantity of milk for subsistence. A pound of milk fresh from the milk bag of a cow is sufficient to feed an adult with all vitamin values, and therefore saints and sages live only on milk. Even the poorest of the householders keep at least ten cows, each delivering twelve to twenty quarts of milk, and therefore no one hesitates to spare a few pounds of milk for the mendicants. It is the duty of householders to maintain the saints and sages, like the children. So a saint like Śukadeva Gosvāmī would hardly stay at the house of a householder for more than five minutes in the morning. In other words, such saints are very rarely seen in the houses of householders, and Mahārāja Parīkṣit therefore prayed to him to instruct him as soon as possible. The householders also should be intelligent enough to get some transcendental information from visiting sages. The householder should not foolishly ask a saint to deliver what is available in the market. That should be the reciprocal relation between the saints and the householders.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.39
nūnaṁ bhagavato brahman gṛheṣu gṛha-medhinām |
na lakṣyate hy avasthānam api go-dohanaṁ kvacit ||
Since it will be very rare to see you again, you should tell me everything now. You stay not even for the time it takes to milk a cow (go-dohanam).
TEXT - SB 1.19.40
sūta uvāca
evam ābhāṣitaḥ pṛṣṭaḥ
sa rājñā ślakṣṇayā girā
pratyabhāṣata dharma-jño
bhagavān bādarāyaṇiḥ
SYNONYMS
sūtaḥ uvāca—Śrī Sūta Gosvāmī said; evam—thus; ābhāṣitaḥ—being spoken; pṛṣṭaḥ—and asked for; saḥ—he; rājñā—by the King; ślakṣṇayā—by sweet; girā—language; pratyabhāṣata—began to reply; dharma-jñaḥ—one who knows the principles of religion; bhagavān—the powerful personality; bādarāyaṇiḥ—son of Vyāsadeva.
TRANSLATION
Śrī Sūta Gosvāmī said: The King thus spoke and questioned the sage, using sweet language. Then the great and powerful personality, the son of Vyāsadeva, who knew the principles of religion, began his reply.
Srila Visvanatha Cakravarti Thakur Commentary - 1.19.40
sūta uvāca—
evam ābhāṣitaḥ pṛṣṭaḥ sa rājñā ślakṣṇayā girā |
pratyabhāṣata dharma-jño bhagavān bādarāyaṇiḥ ||
Ślakṣṇayā giṛā means “by sweet words.”
Thus end the Bhaktivedanta purports of the First Canto, Nineteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Appearance of Śukadeva Gosvāmī."
END OF THE FIRST CANTO
Canto 2: The Cosmic Manifestation
1. The First Step in God Realization
verses: invo, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39
TEXT - SB 2.1.invo
oṁ namo bhagavate vāsudevāya
SYNONYMS
oṁ—O my Lord; namaḥ—my respectful obeisances unto You; bhagavate—unto the Personality of Godhead; vāsudevāya—unto Lord Kṛṣṇa, the son of Vasudeva.
TRANSLATION
O my Lord, the all-pervading Personality of Godhead, I offer my respectful obeisances unto You.
PURPORT
Vāsudevāyameans "to Kṛṣṇa, the son of Vasudeva." Since by chanting the name of Kṛṣṇa, Vāsudeva, one can achieve all the good results of charity, austerity and penances, it is to be understood that by the chanting of this mantra, oṁ namo bhagavate vāsudevāya, the author or the speaker or any one of the readers of Śrīmad-Bhāgavatam is offering respectful obeisances unto the Supreme Lord, Kṛṣṇa, the reservoir of all pleasure. In the First Canto of Śrīmad-Bhāgavatam, the principles of creation are described, and thus the First Canto may be called "Creation." in the Second Canto, the post-creation cosmic manifestation is described. The different planetary systems are described in the Second Canto as different parts of the universal body of the Lord. For this reason, the Second Canto may be called "The Cosmic Manifestation." There are ten chapters in the Second Canto, and in these ten chapters the purpose of Śrīmad-Bhāgavatam and the different symptoms of this purpose are narrated. The first chapter describes the glories of chanting, and it hints at the process by which the neophyte devotees may perform meditation on the universal form of the Lord. In the first verse, Śukadeva Gosvāmī replies to the questions of Mahārāja Parīkṣit, who asked him about one's duties at the point of death. Mahārāja Parīkṣit was glad to receive Śukadeva Gosvāmī, and he was proud of being a descendant of Arjuna, the intimate friend of Kṛṣṇa. Personally, he was very humble and meek, but he expressed his gladness that Lord Kṛṣṇa was very kind to his grandfathers, the sons of Pāṇḍu, especially his own grandfather, Arjuna. And because Lord Kṛṣṇa was always pleased with Mahārāja Parīkṣit's family, at the verge of Mahārāja Parīkṣit's death Śukadeva Gosvāmī was sent to help him in the process of self-realization. Mahārāja Parīkṣit was a devotee of Lord Kṛṣṇa from his childhood, so he had natural affection for Kṛṣṇa. Śukadeva Gosvāmī could understand his devotion. Therefore, he welcomed the questions about the King's duty. Because the King hinted that worship of Lord Kṛṣṇa is the ultimate function of every living entity, Śukadeva Gosvāmī welcomed the suggestion and said, "Because you have raised questions about Kṛṣṇa, your question is most glorious." The translation of the first verse is as follows.
TEXT - SB 2.1.1
śrī-śuka uvāca
varīyān eṣa te praśnaḥ
kṛto loka-hitaṁ nṛpa
ātmavit-sammataḥ puṁsāṁ
śrotavyādiṣu yaḥ paraḥ
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; varīyān—glorious; eṣaḥ—this; te—your; praśnaḥ—question; kṛtaḥ—made by you; loka-hitam—beneficial for all men; nṛpa—O King; ātmavit—transcendentalist; sammataḥ—approved; puṁsām—of all men; śrotavya-ādiṣu—in all kinds of hearing; yaḥ—what is; paraḥ—the supreme.
TRANSLATION
Śrī Śukadeva Gosvāmī said: My dear King, your question is glorious because it is very beneficial to all kinds of people. The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists.
PURPORT
Even the very question is so nice that it is the best subject matter for hearing. Simply by such questioning and hearing, one can achieve the highest perfectional stage of life. Because Lord Kṛṣṇa is the original Supreme Person, any question about Him is original and perfect. Lord Śrī Caitanya Mahāprabhu said that the highest perfection of life is to achieve the transcendental loving service of Kṛṣṇa. Because questions and answers about Kṛṣṇa elevate one to that transcendental position, the questions of Mahārāja Parīkṣit about Kṛṣṇa philosophy are greatly glorified. Mahārāja Parīkṣit wanted to absorb his mind completely in Kṛṣṇa, and such absorption can be effected simply by hearing about the uncommon activities of Kṛṣṇa. For instance, in the Bhagavad-gītā it is stated that simply by understanding the transcendental nature of Lord Kṛṣṇa's appearance, disappearance, and activities, one can immediately return home, back to Godhead, and never come back to this miserable condition of material existence. It is very auspicious, therefore, to hear always about Kṛṣṇa. So Mahārāja Parīkṣit requested Śukadeva Gosvāmī to narrate the activities of Kṛṣṇa so that he could engage his mind in Kṛṣṇa. The activities of Kṛṣṇa are nondifferent from Kṛṣṇa Himself. As long as one is engaged in hearing such transcendental activities of Kṛṣṇa, he remains aloof from the conditional life of material existence. The topics of Lord Kṛṣṇa are so auspicious that they purify the speaker, the hearer and the inquirer. They are compared to the Ganges waters, which flow from the toe of Lord Kṛṣṇa. Wherever the Ganges waters go, they purify the land and the person who bathes in them. Similarly, kṛṣṇa-kathā, or the topics of Kṛṣṇa, are so pure that wherever they are spoken, the place, the hearer, the inquirer, the speaker and all concerned become purified.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.1
śrī-śuka uvāca
varīyān eṣa te praśnaḥ kṛto loka-hitaṁ nṛpa |
ātmavit-sammataḥ puṁsāṁ śrotavyādiṣu yaḥ paraḥ ||
Offering respects to guru and Kṛṣṇa, the ocean of mercy, I take shelter of Śrī-Śukadeva the eye of the universe, and master of the worlds. I offer myself and everything I possess to he who is the life of the gopīs, the controller, for service to his dear devotees.
In the ten chapters of the Second Canto, Śukadeva begins by describing, in three chapters, how this scripture originates from Nārāyaṇa. In one chapter the excellence of bhakti is described. Three chapters describe the conversation between Brahmā and the Lord. One chapter describes the questions of Parīkṣit and one chapter describes the instructions of the Lord to Brahmā. One chapter describes the ten characteristics of the Purāṇa and the Canto is summarized. In the first chapter the process of meditation on the parts of the universal form such as the feet, practiced in aṣṭāṅga-yoga, is described.
At the end of the previous Canto Parīkṣit asked what is perfection and the means to perfection, and what is to be heard, chanted remembered and worshipped, as well as what is not be heard, chanted, remembered and worshipped. Śukadeva rejoiced at this question. This is the best (varīyān). The questions asked by you are beneficial to the people. This is not a material question. This is approved by the sages present in your assembly who are knowers of ātmā, because they have come here for that purpose alone. Even the questions asked by devotees should be heard, chanted and remembered. Among the questions about what is to be heard, chanted and remembered, this is the best question, the ultimate, because there is nothing higher. That question alone if heard, chanted and remembered will make people completely successful. Furthermore, by hearing the answer given by me to that question, you will be come successful. Thus later it will be said:
vāsudeva-kathā-praśnaḥ puruṣāṁs trīn punāti hi
vaktāraṁ pracchakaṁ śrotṝṁs tat-pāda-salilaṁ yathā
The Ganges, emanating from the toe of Lord Viṣṇu, purifies the three worlds, the upper, middle and lower planetary systems. Similarly, when one asks questions about the pastimes and characteristics of Lord Vāsudeva, Kṛṣṇa, three varieties of men are purified: the speaker or preacher, he who inquires, and the people in general who listen. SB 10.1.16
Jiva's tika ||2.1.1||
śrī-śuka uvāca varīyān eṣa te praśnaḥ kṛto loka-hitaṃ nṛpa | ātmavit-sammataḥ puṃsāṃ śrotavyādiṣu yaḥ paraḥ ||
TRANSLATION Śukadeva said: O King! Your question is most excellent. Your question which is the highest among all such questions is beneficial for the people, and approved by the assembly of sages.
Kṛṣṇa Sandarbha 52:
api me bhagavān prītaḥ kṛṣṇaḥ pāṇḍu-suta-priyaḥ | paitṛ-ṣvasreya-prīty-arthaṃ tad-gotrasyātta-bāndhavaḥ ||
Because of affection for his cousins the Pāṇḍavas, Lord Kṛṣṇa, dear to the Pāṇḍavas, has shown friendship with me, their descendent, by sending you. (SB 1.19.35)
The king then requests that Śukadeva teach him about Kṛṣṇa after asking what a dying man should hear. Śukadeva then says:
varīyān eṣa te praśnaḥ kṛto loka-hitaṃ nṛpa | ātmavit-sammataḥ puṃsāṃ śrotavyādiṣu yaḥ paraḥ ||
O King! Your question is most excellent. Your question which is the highest among all such questions is beneficial for the people, and approved by the assembly of sages. (SB 2.1.1)
Your question, which is highest (paraḥ) among what should be heard by man, since it concern hearing about Kṛṣṇa, is the best (varīyān) because it asks about the source of all avatāras. It has been asked for the benefit of the people. You have asked the question because you have constant prema for Kṛṣṇa alone. It is said:
vaiyāsaker iti vacas tattva-niścayam ātmanaḥ | upadhārya matiṃ kṛṣṇe auttareyaḥ satīṃ vyadhāt ||
Hearing the words of Śukadeva by which he could discern the truth about the soul, Parīkṣit concentrated his mind which was always thinking of Kṛṣṇa. (SB 2.4.1)
He concentrated intensely (vyadhāt) his mind (matim) which existed (satīm) in Kṛṣṇa. Parīkṣit later says:
harer adbhuta-vīryasya kathā loka-sumangalāḥ ||
Topics of the Lord who has astonishing powers are all-auspicious for the world.
kathayasva mahābhāga yathāham akhilātmani | kṛṣṇe niveśya niḥsangaṃ manas tyakṣye kalevaram ||
O great soul! Please speak so that I can give up the body absorbing my mind, devoid of material desires, in Kṛṣṇa who is the soul of all beings. (SB 2.8.2-3)
samyag vyavasitā buddhis tava rājarṣi-sattama vāsudeva-kathāyāṃ te yaj jātā naiṣṭhikī ratiḥ
O best of all saintly kings! Because you are greatly attracted to topics of Vāsudeva, your intelligence is firmly fixed in them. (SB 10.1.15)
Since you have developed a steady rati for topics about Kṛṣṇa, your intelligence is completely absorbed (samyag vyavasitā).
TEXT - SB 2.1.2
śrotavyādīni rājendra
nṛṇāṁ santi sahasraśaḥ
apaśyatām ātma-tattvaṁ
gṛheṣu gṛha-medhinām
SYNONYMS
śrotavya-ādīni—subject matters for hearing; rājendra—O Emperor; nṛṇām—of human society; santi—there are; sahasraśaḥ—hundreds and thousands; apaśyatām—of the blind; ātma-tattvam—knowledge of self, the ultimate truth; gṛheṣu—at home; gṛha-medhinām—of persons too materially engrossed.
TRANSLATION
Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, have many subject matters for hearing in human society, O Emperor.
PURPORT
In the revealed scriptures there are two nomenclatures for the householder's life. One is gṛhastha, and the other is gṛhamedhī. The gṛhasthas are those who live together with wife and children but live transcendentally for realizing the ultimate truth. The gṛhamedhīs, however, are those who live only for the benefit of the family members, extended or centralized, and thus are envious of others. The word medhī indicates jealousy of others. The gṛhamedhīs, being interested in family affairs only, are certainly envious of others. Therefore, one gṛhamedhī is not on good terms with another gṛhamedhī, and in the extended form, one community, society or nation is not on good terms with another counterpart of selfish interest. In the age of Kali, all the householders are jealous of one another because they are blind to the knowledge of ultimate truth. They have many subject matters for hearing—political, scientific, social, economic and so on—but due to a poor fund of knowledge, they set aside the question of the ultimate miseries of life, namely miseries of birth, death, old age and disease. Factually, the human life is meant for making an ultimate solution to birth, death, old age and disease, but the gṛhamedhīs, being illusioned by the material nature, forget everything about self-realization. The ultimate solution to the problems of life is to go back home, back to Godhead, and thus, as stated in the Bhagavad-gītā (8.16), the miseries of material existence—birth, death, old age and disease—are removed.
The process of going back home, back to Godhead, is to hear about the Supreme Lord and His name, form, attributes, pastimes, paraphernalia and variegatedness. Foolish people do not know this. They want to hear something about the name, form, etc., of everything temporary, and they do not know how to utilize this propensity of hearing for the ultimate good. Misguided as they are, they also create some false literatures about the name, form, attributes, etc., of the ultimate truth. One should not, therefore, become a gṛhamedhī simply to exist for envying others; one should become a real householder in terms of the scriptural injunctions.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.2
śrotavyādīni rājendra nṝṇāṁ santi sahasraśaḥ |
apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām ||
Later it will be explained that the perfection is attaining the feet of the Lord, and that is accomplished by hearing and chanting the names and pastimes of the Lord. This is the highest process. However, the question was also asked, what should not be heard, chanted or remembered. Therefore in three verses this is answered by describing karma-yoga. Ātma-tattva means “Who am I? What should I do? What is my future? How will I get deliverance?” Those living in the house do not ask these questions (apaśaytām). Gṛha-medhinām means “those who are attached to their houses, absorbed in five sins in the house.” Medhṛ means violence.
Jiva's tika ||2.1.2||
śrotavyādīni rājendra nčṇāṃ santi sahasraśaḥ | apaśyatām ātma-tattvaṃ gṛheṣu gṛha-medhinām ||
TRANSLATION O King! There are thousands of topics that can be heard by those who do not inquire about the goal of life, those who are attached to the house and commit five types of violence.
The necessity of hearing about the appearance of the Lord is expressed through kaimutya in four verses. Ātma-tattvam means truth about the Lord since that is mentioned in the conclusion in verse 5. There are thousands of topics for those
who do not realize (apaśyatām) what is the highest object of hearing. Jiva's tika ||2.1.3|| nidrayā hriyate naktaṃ vyavāyena ca vā vayaḥ | divā cārthehayā rājan kuṭumba-bharaṇena vā ||
TRANSLATION O King! Life is wasted at night in sleeping or in sex enjoyment. Life is wasted during the day by desiring material objects or supporting family members.
They are involved in gross material life.
TEXT - SB 2.1.3
nidrayā hriyate naktaṁ
vyavāyena ca vā vayaḥ
divā cārthehayā rājan
kuṭumba-bharaṇena vā
SYNONYMS
nidrayā—by sleeping; hriyate—wastes; naktam—night; vyavāyena—sex indulgence; ca—also; vā—either; vayaḥ—duration of life; divā—days; ca—and; artha—economic; īhayā—development; rājan—O King; kuṭumba—family members; bharaṇena—maintaining; vā—either.
TRANSLATION
The lifetime of such an envious householder is passed at night either in sleeping or in sex indulgence, and in the daytime either in making money or maintaining family members.
PURPORT
The present human civilization is primarily based on the principles of sleeping and sex indulgence at night and earning money in the day and spending the same for family maintenance. Such a form of human civilization is condemned by the Bhāgavata school.
Because human life is a combination of matter and spirit soul, the whole process of Vedic knowledge is directed at liberating the spirit soul from the contamination of matter. The knowledge concerning this is called ātma-tattva. Those men who are too materialistic are unaware of this knowledge and are more inclined to economic development for material enjoyment. Such materialistic men are called karmīs, or fruitive laborers, and they are allowed regulated economic development or association of woman for sex indulgence. Those who are above the karmīs, that is, the jñānīs, yogīs and devotees, are strictly prohibited from sex indulgence. The karmīs are more or less devoid of ātma-tattva knowledge, and as such, their life is spent without spiritual profit. The human life is not meant for hard labor for economic development, nor is it meant for sex indulgence like that of the dogs and hogs. It is specially meant for making a solution to the problems of material life and the miseries thereof. So the karmīs waste their valuable human life by sleeping and sex indulgence at night, and by laboring hard in the daytime to accumulate wealth, and after doing so, they try to improve the standard of materialistic life. The materialistic way of life is described herein in a nutshell, and how foolishly men waste the boon of human life is described as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.3
nidrayā hriyate naktaṁ vyavāyena ca vā vayaḥ |
divā cārthehayā rājan kuṭumba-bharaṇena vā ||
They spend their life uselessly. Life span is wasted by sleeping at night, because night is unsuitable for action. Or it is decreased with sex life, since this is not forbidden for the karmīs. Life span is decreased during the day by desiring to accumulate objects (arthehayā), for without objects one cannot either perfect karma, nor support family members, because in karma-yoga one is obliged to support a family. Ca stands for the perfection of karma.
TEXT - SB 2.1.4
dehāpatya-kalatrādiṣv
ātma-sainyeṣv asatsv api
teṣāṁ pramatto nidhanaṁ
paśyann api na paśyati
SYNONYMS
deha—body; apatya—children; kalatra—wife; ādiṣu—and in everything in relation to them; ātma—own; sainyeṣu—fighting soldiers; asatsu—fallible; api—in spite of; teṣām—of all of them; pramattaḥ—too attached; nidhanam—destruction; paśyan—having been experienced; api—although; na—does not; paśyati—see it.
TRANSLATION
Persons devoid of ātma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction.
PURPORT
This material world is called the world of death. Every living being, beginning from Brahmā, whose duration of life is some thousands of millions of years, down to the germs who live for a few seconds only, is struggling for existence. Therefore, this life is a sort of fight with material nature, which imposes death upon all. In the human form of life, a living being is competent enough to come to an understanding of this great struggle for existence, but being too attached to family members, society, country, etc., he wants to win over the invincible material nature by the aid of bodily strength, children, wife, relatives, etc. Although he is sufficiently experienced in the matter by dint of past experience and previous examples of his deceased predecessors, he does not see that the so-called fighting soldiers like the children, relatives, society members and countrymen are all fallible in the great struggle. One should examine the fact that his father or his father's father has already died, and that he himself is therefore also sure to die, and similarly, his children, who are the would-be fathers of their children, will also die in due course. No one will survive in this struggle with material nature. The history of human society definitely proves it, yet the foolish people still suggest that in the future they will be able to live perpetually, with the help of material science. This poor fund of knowledge exhibited by human society is certainly misleading, and it is all due to ignoring the constitution of the living soul. This material world exists only as a dream, due to our attachment to it. Otherwise, the living soul is always different from the material nature. The great ocean of material nature is tossing with the waves of time, and the so-called living conditions are something like foaming bubbles, which appear before us as bodily self, wife, children, society, countrymen, etc. Due to a lack of knowledge of self, we become victimized by the force of ignorance and thus spoil the valuable energy of human life in a vain search after permanent living conditions, which are impossible in this material world.
Our friends, relatives and so-called wives and children are not only fallible, but also bewildered by the outward glamor of material existence. As such, they cannot save us. Still we think that we are safe within the orbit of family, society or country.
The whole materialistic advancement of human civilization is like the decoration of a dead body. Everyone is a dead body flapping only for a few days, and yet all the energy of human life is being wasted in the decoration of this dead body. Śukadeva Gosvāmī is pointing out the duty of the human being after showing the actual position of bewildered human activities. Persons who are devoid of the knowledge of ātma-tattva are misguided, but those who are devotees of the Lord and have perfect realization of transcendental knowledge are not bewildered.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.4
dehāpatya-kalatrādiṣv ātma-sainyeṣv asatsv api |
teṣāṁ pramatto nidhanaṁ paśyann api na paśyati ||
This verse elaborates the phrase apaśyatām ātma-tattvam. The body and other things are like one’s army for fighting against time. One is attached to them even though they are false (asatsu), since the soul has no relationship with the body and other objects. Or though they are not proper, and incapable of saving one (asatsu) since they are material, the person remains inattentive, because though they are destroyed by time (including parents who have not yet died), he sees their death, but does not examine the matter. He is devoured by time. The devotee of the Lord, however, recognizing the Lord, and not attached to the body, conquers time
TEXT - SB 2.1.5
tasmād bhārata sarvātmā
bhagavān īśvaro hariḥ
śrotavyaḥ kīrtitavyaś ca
smartavyaś cecchatābhayam
SYNONYMS
tasmāt—for this reason; bhārata—O descendant of Bharata; sarvātmā—the Supersoul; bhagavān—the Supreme Personality of Godhead; īśvaraḥ—the controller; hariḥ—the Lord, who vanquishes all miseries; śrotavyaḥ—is to be heard; kīrtitavyaḥ—to be glorified; ca—also; smartavyaḥ—to be remembered; ca—and; icchatā—of one who desires; abhayam—freedom.
TRANSLATION
O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries.
PURPORT
In the previous verse, Śrī Śukadeva Gosvāmī has described how the foolish materially attached men are wasting their valuable time in the improvement of the material conditions of life by sleeping, indulging in sex life, developing economic conditions and maintaining a band of relatives who are to be vanquished in the air of oblivion. Being engaged in all these materialistic activities, the living soul entangles himself in the cycle of the law of fruitive actions. This entails the chain of birth and death in the 8,400,000 species of life: the aquatics, the vegetables, the reptiles, the birds, the beasts, the uncivilized man, and then again the human form, which is the chance for getting out of the cycle of fruitive action. Therefore, if one desires freedom from this vicious circle, then one must cease to act as a karmī or enjoyer of the results of one's own work, good or bad. One should not do anything, either good or bad, on his own account, but must execute everything on behalf of the Supreme Lord, the ultimate proprietor of everything that be. This process of doing work is recommended in the Bhagavad-gītā (9.27) also, where instruction is given for working on the Lord's account. Therefore, one should first of all hear about the Lord. When one has perfectly and scrutinizingly heard, one must glorify His acts and deeds, and thus it will become possible to remember constantly the transcendental nature of the Lord. Hearing about and glorifying the Lord are identical with the transcendental nature of the Lord, and by so doing, one will be always in the association of the Lord. This brings freedom from all sorts of fear. The Lord is the Supersoul (Paramātmā) present in the hearts of all living beings, and thus by the above hearing and glorifying process, the Lord invites the association of all in His creation. This process of hearing about and glorifying the Lord is applicable for everyone, whoever he may be, and it will lead one to the ultimate success in everything in which one may be engaged by providence. There are many classes of human beings: the fruitive workers, the empiric philosophers, the mystic yogīs, and ultimately, the unalloyed devotees. For all of them, one and the same process is applicable for achieving the desired success. Everyone wants to be free from all kinds of fear, and everyone wants the fullest extent of happiness in life. The perfect process for achieving this, here and now, is recommended in the Śrīmad-Bhāgavatam, which is uttered by such a great authority as Śrīla Śukadeva Gosvāmī. By hearing about and glorifying the Lord, all a person's activities become molded into spiritual activities, and thus all conceptions of material miseries become completely vanquished.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.5
tasmād bhārata sarvātmā bhagavān īśvaro hariḥ |
śrotavyaḥ kīrtitavyaś ca smartavyaś cecchatābhayam[88] ||
Therefore do not perform karma for success, but perform bhakti alone. O you who are born in the family of Bharata! The Lord is to be heard about by the person desiring fearlessness--absence of that which defeats him. The Lord Hari is the subject. By the three modifiers (sarvātmā, bhāgavān and īśvaraḥ) three types of bhakti are indicated: that with a desire for liberation, rāgānugā and vaidhī bhakti. First, the Lord who is Paramātmā (sarvātmā) should be heard about by the person desiring liberation and freedom from fear (abhayam). Second, Bhagavān, the beautiful son of Nanda, should be heard about by the person who is greedy for becoming fixed in his devotion (abhayam). Amara-koṣa says bhagaṁ śrī-kāma-māhātmya-vīrya-yatnārka-kīrtiṣu: bhaga means wealth, desire, glory, power, effort, the sun and fame. In the third version (with īśvaraḥ) abhayam refers to the Lord, because of whom one has no fear. This meaning is expressed a few verses later. Muhūrtāt sarvam utsṛjya gatavān abhayaṁ harim: he at once freed himself from all material activities and took shelter of the supreme safety, the Personality of Godhead. (SB 2.1.13) The Lord who is the controller (īśvara) should be heard by the person who is controlled, who desires the Lord who causes fearlessness. Or the Supreme Lord is heard about by the person who desires the Lord to deliver him. The two words ca after chanting and remembering indicate that after hearing, the two processes of chanting and remembering should be done at the same time. Thus the question about what is to be heard, chanted and remembered has been answered.
Jiva's tika ||2.1.5||
tasmād bhārata sarvātmā bhagavān īśvaro hariḥ | śrotavyaḥ kīrtitavyaś ca smartavyaś cecchatābhayam ||
TRANSLATION The Lord who is Paramātmā, Bhagavān and Lord of power, should be heard about, glorified and remembered by those desiring the Lord, who gives freedom from fear.
The Lord should be heard about by persons desiring the Lord who destroys all fear (abhayam) and who is endowed with the highest goal of complete bliss. It will be said: martyo mṛtyu-vyāla-bhītaḥ palāyan lokān sarvān nirbhayaṃ nādhyagacchat tvat pādābjaṃ prāpya yadṛcchayādya susthaḥ śete mṛtyur asmād apaiti
No one in this material world, fearful of the snake of time, has become free from fear, even by fleeing to various planets. But now that you have appeared, death is fleeing in fear of you, and the living entities, having obtained shelter at your lotus feet by your mercy, are fearless and tranquil. (SB 10.3.27)
TEXT - SB 2.1.6
etāvān sāṅkhya-yogābhyāṁ
sva-dharma-pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām
ante nārāyaṇa-smṛtiḥ
SYNONYMS
etāvān—all these; sāṅkhya—complete knowledge of matter and spirit; yogābhyām—knowledge of mystic power; sva-dharma—particular occupational duty; pariniṣṭhayā—by full perception; janma—birth; lābhaḥ—gain; paraḥ—the supreme; puṁsām—of a person; ante—at the end; nārāyaṇa—the Personality of Godhead; smṛtiḥ—remembrance.
TRANSLATION
The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.
PURPORT
Nārāyaṇa is the transcendental Personality of Godhead beyond the material creation. Everything that is created, sustained, and at the end annihilated is within the compass of the mahat-tattva (material principle) and is known as the material world. The existence of Nārāyaṇa, or the Personality of Godhead, is not within the jurisdiction of this mahat-tattva, and as such, the name, form, attributes, etc. of Nārāyaṇa are beyond the jurisdiction of the material world. By the speculation of empiric philosophy, which discerns matter from spirit, or by cultivation of mystic powers, which ultimately helps the performer to reach any planet of the universe or beyond the universe, or by discharge of religious duties, one can achieve the highest perfection, provided one is able to reach the stage of nārāyaṇa-smṛti, or constant remembrance of the Personality of Godhead. This is possible only by the association of a pure devotee, who can give a finishing touch to the transcendental activities of all jñānīs, yogīs, or karmīs, in terms of prescribed duties defined in the scriptures. There are many historical instances of the achievement of spiritual perfection, such as that of the Sanakādi Ṛṣis or the nine celebrated Yogendras, who attained perfection only after being situated in the devotional service of the Lord. None of the devotees of the Lord ever deviated from the path of devotional service by taking to other methods as adopted by the jñānīs or yogīs. Everyone is anxious to achieve the highest perfection of his particular activity, and it is indicated herein that such perfection is nārāyaṇa-smṛti, for which everyone must endeavor his best. In other words, life should be molded in such a manner that one is able to progressively remember the Personality of Godhead in every step of life.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.6
etāvān sāṅkhya-yogābhyāṁ sva-dharma-pariniṣṭhayā |
janma-lābhaḥ paraḥ puṁsām ante nārāyaṇa-smṛtiḥ ||
If persons doing jñāna, karma or other processes become devotees by association with devotees, they do not again perform those other processes. They become successful. That is expressed in this verse. For jñānīs, yogīs and karmīs, to attain such a birth is best. What birth is that? That is a successful birth if, with the end of jñāna, yoga and karma (ante–not literally the end but by approximation), pure bhakti, remembrance of Nārāyaṇa, appears, as in the case of the Kumāras, Nava-yogendras, Prācīnabarhi and others. “At the end” signifies that even if they give up bhakti, they do not again practice the other processes. Thus it is said:
etāvān eva yajatām iha niḥśreyasodayaḥ |
bhagavaty acalo bhāvo yad bhāgavata-saṅgataḥ ||
Auspiciousness arises for the worshippers of devatās if firm devotion for the Lord arises from association with devotees. SB 2.3.11
Others say the verse means “At the end of this life, remembering Nārāyaṇa is the supreme attainment.”
TEXT - SB 2.1.7
prāyeṇa munayo rājan
nivṛttā vidhi-ṣedhataḥ
nairguṇya-sthā ramante sma
guṇānukathane hareḥ
SYNONYMS
prāyeṇa—mainly; munayaḥ—all sages; rājan—O King; nivṛttāḥ—above; vidhi—regulative principles; ṣedhataḥ—from restrictions; nairguṇya-sthāḥ—transcendentally situated; ramante—take pleasure in; sma—distinctly; guṇa-anukathane—describing the glories; hareḥ—of the Lord.
TRANSLATION
O King Parīkṣit, mainly the topmost transcendentalists, who are above the regulative principles and restrictions, take pleasure in describing the glories of the Lord.
PURPORT
The topmost transcendentalist is a liberated soul and is therefore not within the purview of the regulative principles. A neophyte, who is intended to be promoted to the spiritual plane, is guided by the spiritual master under regulative principles. He may be compared to a patient who is treated by various restrictions under medical jurisdiction. Generally, liberated souls also take pleasure in describing the transcendental activities. As mentioned above, since Nārāyaṇa, Hari, the Personality of Godhead, is beyond the material creation, His form and attributes are not material. The topmost transcendentalists or the liberated souls realize Him by advanced experience of transcendental knowledge, and therefore they take pleasure in the discussion of the transcendental qualities of the Lord's pastimes. In the Bhagavad-gītā (4.9), the Personality of Godhead declares that His appearance and activities are all divyam, or transcendental. The common man, who is under the spell of material energy, takes it for granted that the Lord is like one of us, and therefore he refuses to accept the transcendental nature of the Lord's form, name, etc. The topmost transcendentalist is not interested in anything material, and his taking interest in the matter of the Lord's activities is definite proof that the Lord is not like one of us in the material world. In the Vedic literatures also, it is confirmed that the Supreme Lord is one, but that He is engaged in His transcendental pastimes in the company of His unalloyed devotees and that simultaneously He is present as the Supersoul, an expansion of Baladeva, in the heart of all living entities. Therefore, the highest perfection of transcendental realization is to take pleasure in hearing and describing the transcendental qualities of the Lord and not in merging into His impersonal Brahman existence, for which the impersonalist monist aspires. Real transcendental pleasure is realized in the glorification of the transcendental Lord, and not in the feeling of being situated in His impersonal feature. But there are also others who are not the topmost transcendentalists but are in a lower status, and who do not take pleasure in describing the transcendental activities of the Lord. Rather, they discuss such activities of the Lord formally with the aim of merging into His existence.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.7
prāyeṇa munayo rājan nivṛttā vidhi-ṣedhataḥ |
nairguṇya-sthā ramante sma guṇānukathane hareḥ ||
The perfection is to realize the sweetness of the qualities and form of the Lord. That is far superior to merging in brahman. This verse gives some proof of the realization of the Lord. Those situated beyond the guṇas, who have gone beyond rules and prohibitions, those who are liberated, take pleasure in glorification of the qualities of the Lord, not in the happiness of impersonal brahman. The word “generally” is used because some jīvan-muktas perform glorification of the Lord’s qualities in order to merge in the Brahman, and they do not take pleasure in those glorifications.
Jiva's tika ||2.1.7||
prāyeṇa munayo rājan nivṛttā vidhi-ṣedhataḥ | nairguṇya-sthā ramante sma guṇānukathane hareḥ ||
TRANSLATION O King! Generally the sages who are beyond rules and prohibitions, who are
situated beyond the guṇas, take pleasure in glorifying the qualities of the Lord.
This is shown through kaimutya.
TEXT - SB 2.1.8
idaṁ bhāgavataṁ nāma
purāṇaṁ brahma-sammitam
adhītavān dvāparādau
pitur dvaipāyanād aham
SYNONYMS
idam—this; bhāgavatam—Śrīmad-Bhāgavatam; nāma—of the name; purāṇam—Vedic supplement; brahma-sammitam—approved as the essence of the Vedas; adhītavān—studied; dvāpara-ādau—at the end of the Dvāpara-yuga; pituḥ—from my father; dvaipāyanāt—Dvaipāyana Vyāsadeva; aham—myself.
TRANSLATION
At the end of the Dvāpara-yuga, I studied this great supplement of Vedic literature named Śrīmad-Bhāgavatam, which is equal to all the Vedas, from my father, Śrīla Dvaipāyana Vyāsadeva.
PURPORT
The statement made by Śrīla Śukadeva Gosvāmī that the topmost transcendentalist, who is beyond the jurisdiction of regulations and restrictions, mainly takes to the task of hearing about and glorifying the Personality of Godhead, is verified by his personal example. Śukadeva Gosvāmī, being a recognized liberated soul and the topmost transcendentalist, was accepted by all of the topmost sages present in the meeting during the last seven days of Mahārāja Parīkṣit. He cites from the example of his life that he himself was attracted by the transcendental activities of the Lord, and he studied Śrīmad-Bhāgavatam from his great father, Śrī Dvaipāyana Vyāsadeva. Śrīmad-Bhāgavatam, or, for that matter, any other scientific literature, cannot be studied at home by one's own intellectual capacity. Medical books of anatomy or physiology are available in the market, but no one can become a qualified medical practitioner simply by reading such books at home. One has to be admitted to the medical college and study the books under the guidance of learned professors. Similarly, Śrīmad-Bhāgavatam, the postgraduate study of the science of Godhead, can only be learned by studying it at the feet of a realized soul like Śrīla Vyāsadeva. Although Śukadeva Gosvāmī was a liberated soul from the very day of his birth, he still had to take lessons of Śrīmad-Bhāgavatam from his great father, Vyāsadeva, who compiled the Śrīmad-Bhāgavatam under the instruction of another great soul, Śrī Nārada Muni. Lord Śrī Caitanya Mahāprabhu instructed a learned brāhmaṇa to study Śrīmad-Bhāgavatam from a personal bhāgavata. Śrīmad-Bhāgavatam is based on the transcendental name, form, attributes, pastimes, entourage and variegatedness of the Supreme Person, and it is spoken by the incarnation of the Personality of Godhead, Śrīla Vyāsadeva. Pastimes of the Lord are executed in cooperation with His pure devotees, and consequently historical incidences are mentioned in this great literature because they are related to Kṛṣṇa. It is called brahma-sammitam because it is the sound representative of Lord Kṛṣṇa—like the Bhagavad-gītā. Bhagavad-gītā is the sound incarnation of the Lord because it is spoken by the Supreme Lord, and Śrīmad-Bhāgavatam is the sound representative of the Lord because it was spoken by the incarnation of the Lord about the activities of the Lord. As stated in the beginning of this book, it is the essence of the Vedic desire tree and the natural commentation on the Brahma-sūtras, the topmost philosophical thesis on the subject matter of Brahman. Vyāsadeva appeared at the end of Dvāpara-yuga as the son of Satyavatī, and therefore the word dvāpara-ādau, or "the beginning of Dvāpara-yuga," in this context means just prior to the beginning of the Kali-yuga. The logic of this statement, according to Śrīla Jīva Gosvāmī, is comparable to that of calling the upper portion of the tree the beginning. The root of the tree is the beginning of the tree, but in common knowledge the upper portion of the tree is first seen. In that way the end of the tree is accepted as its beginning.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.8
idaṁ bhāgavataṁ nāma purāṇaṁ brahma-sammitam |
adhītavān dvāparādau pitur dvaipāyanād aham ||
What is this astonishing work not heard before? True it is astonishing. That is explained in this verse. Bhāgavatam means what is spoken by the Lord or concerning the Lord. Or idaṁ bhāgavatam can mean “this work which is about the Lord.” This scripture (idam) is filled with pastimes of the Lord revealed through questions and answers between you and me. It contains realization of the ātmā through discussing creation, maintenance and destruction for the benefit of you and others. It is the cream of all the Upaniṣads and is eternally perfect. It appeared through my father Vyāsa. It is equal to the supreme brahman or established brahman (brahma-sammitam). How did you obtain it? It was taught to me. The meaning of scripture is impossible to learn by dint of one’s intelligence. Since Vyāsa appeared in Satyavatī not long before Kṛṣṇa’s appearance, he could not appear at the beginning of Dvāpara-yuga. Thus dvāpara means “at the end of Dvāpara” and dvāparādau means “at beginning of the last part of Dvāpara-yuga.”
Jiva's tika ||2.1.8|| idaṃ bhāgavataṃ nāma purāṇaṃ brahma-sammitam | adhītavān dvāparādau pitur dvaipāyanād aham ||
TRANSLATION This scripture concerning the Supreme Lord is a Purāṇa equal to the Lord himself. I learned this scripture from my father Vyāsa at the beginning of the last part of Dvāpara-yuga.
This Purāṇa is equal to Kṛṣṇa, Brahman in human form (brahma-sammitam). Kṛṣṇe svadhāmopagate: now that Kṛṣṇa has returned to his abode, Bhāgavatam has arisen. (SB 1.3.43) Dvāparādau means the end of Dvāpara-yuga, like the tip of a tree branch. Or it means the first part of the last section of Dvāpara-yuga.
TEXT - SB 2.1.9
pariniṣṭhito 'pi nairguṇya
uttama-śloka-līlayā
gṛhīta-cetā rājarṣe
ākhyānaṁ yad adhītavān
SYNONYMS
pariniṣṭhitaḥ—fully realized; api—in spite of; nairguṇye—in transcendence; uttama—enlightened; śloka—verse; līlayā—by the pastimes; gṛhīta—being attracted; cetāḥ—attention; rājarṣe—O saintly King; ākhyānam—delineation; yat—that; adhītavān—I have studied.
TRANSLATION
O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses.
PURPORT
The Absolute Truth is realized as the impersonal Brahman at the first instance by philosophical speculation and later as the Supersoul by further progress of transcendental knowledge. But if, by the grace of the Lord, an impersonalist is enlightened by the superior statements of Śrīmad-Bhāgavatam, he is also converted into a transcendental devotee of the Personality of Godhead. With a poor fund of knowledge, we cannot adjust to the idea of the personality of the Absolute Truth, and the personal activities of the Lord are deplored by the less intelligent impersonalists; but reasons and arguments together with the transcendental process of approaching the Absolute Truth help even the staunch impersonalist to become attracted by the personal activities of the Lord. A person like Śukadeva Gosvāmī cannot be attracted by any mundane activity, but when such a devotee is convinced by a superior method, he is certainly attracted by the transcendental activities of the Lord. The Lord is transcendental, as are His activities. He is neither inactive nor impersonal.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.9
pariniṣṭhito ’pi nairguṇya uttama-śloka-līlayā |
gṛhīta-cetā rājarṣe ākhyānaṁ yad adhītavān ||
tad ahaṁ te ’bhidhāsyāmi mahā-pauruṣiko bhavān |
yasya śraddadhatām āśu syān mukunde matiḥ sate ||
“You are very famous. From birth you had realized brahman and left the house to walk the world. You did not even learn from your father who was pursuing you. How then can you say this now?” This verse explains. “Though I was fixed in the brahman, my mind became attracted (gṛhīta-cetā) to the pastimes of the Lord. I am the proof that the pastimes of the Lord are sweeter than the realization of brahman.” “I should also attain this rare thing. I desire that you should make me taste it from head to foot.” Seeing this eagerness in Parīkṣit, Śukadeva speaks. “You are a person who should attain Kṛṣṇa who is the mahā-puruṣa (mahā-pauruṣikaḥ).” Or it can simply mean mahā-puruṣa following the words like vinaya which becomes vainayika without changing the meaning. (Pāṇini 5.4.34) This is the Bhāgavatam, having faith in which (yasya), the pure mind will quickly be fixed in the Lord (mukunde matiḥ satī). Or you are a great personality, whose mind, when it has faith, will be fixed on the Lord. It should be understood that the Bhāgavatam was heard from the first verse starting with janmādy asya to the last verse ending with viṣṇu-rātam amūmucat. Thus, though Sūta spoke the verses of the first and twelfth cantos, the following statement is completely acceptable: "O Ambarīśa! Please hear continually the Bhāgavatam spoken by Śukadeva." (Padma Purāṇa).[89]
TEXT - SB 2.1.10
tad ahaṁ te 'bhidhāsyāmi
mahā-pauruṣiko bhavān
yasya śraddadhatām āśu
syān mukunde matiḥ satī
SYNONYMS
tat—that; aham—I; te—unto you; abhidhāsyāmi—shall recite; mahā-pauruṣikaḥ—the most sincere devotee of Lord Kṛṣṇa; bhavān—your good self; yasya—of which; śraddadhatām—of one who gives full respect and attention; āśu—very soon; syāt—it so becomes; mukunde—unto the Lord, who awards salvation; matiḥ—faith; satī—unflinching.
TRANSLATION
That very Śrīmad-Bhāgavatam I shall recite before you because you are the most sincere devotee of Lord Kṛṣṇa. One who gives full attention and respect to hearing Śrīmad-Bhāgavatam achieves unflinching faith in the Supreme Lord, the giver of salvation.
PURPORT
Śrīmad-Bhāgavatam is recognized Vedic wisdom, and the system of receiving Vedic knowledge is called avaroha-panthā, or the process of receiving transcendental knowledge through bona fide disciplic succession. For advancement of material knowledge there is a need for personal ability and researching aptitude, but in the case of spiritual knowledge, all progress depends more or less on the mercy of the spiritual master. The spiritual master must be satisfied with the disciple; only then is knowledge automatically manifest before the student of spiritual science. The process should not, however, be misunderstood to be something like magical feats whereby the spiritual master acts like a magician and injects spiritual knowledge into his disciple, as if surcharging him with an electrical current. The bona fide spiritual master reasonably explains everything to the disciple on the authorities of Vedic wisdom. The disciple can receive such teachings not exactly intellectually, but by submissive inquiries and a service attitude. The idea is that both the spiritual master and the disciple must be bona fide. In this case, the spiritual master, Śukadeva Gosvāmī, is ready to recite exactly what he has learned from his great father Śrīla Vyāsadeva, and the disciple, Mahārāja Parīkṣit, is a great devotee of Lord Kṛṣṇa. A devotee of Lord Kṛṣṇa is he who believes sincerely that by becoming a devotee of the Lord one becomes fully equipped with everything spiritual. This teaching is imparted by the Lord Himself in the pages of the Bhagavad-gītā, in which it is clearly described that the Lord (Śrī Kṛṣṇa) is everything, and that to surrender unto Him solely and wholly makes one the most perfectly pious man. This unflinching faith in Lord Kṛṣṇa prepares one to become a student of Śrīmad-Bhāgavatam, and one who hears Śrīmad-Bhāgavatam from a devotee like Śukadeva Gosvāmī is sure to attain salvation at the end, as Mahārāja Parīkṣit did. The professional reciter of Śrīmad-Bhāgavatam and the pseudodevotees whose faith is based on one week's hearing are different from Śukadeva Gosvāmī and Mahārāja Parīkṣit. Śrīla Vyāsadeva explained Śrīmad-Bhāgavatam unto Śukadeva Gosvāmī from the very beginning of the janmādy asya [SB 1.1.1] verse, and so Śukadeva Gosvāmī also explained it to the king. Lord Kṛṣṇa is described as the Mahāpuruṣa in the Śrīmad-Bhāgavatam (Canto Eleven) in His devotional feature as Lord Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu is Lord Kṛṣṇa Himself in His devotional attitude, descended on earth to bestow special favors upon the fallen souls of this age of Kali. There are two verses particularly suitable to offer as prayers to this Mahāpuruṣa feature of Lord Kṛṣṇa.
dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ
tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam
bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ
vande mahā-puruṣa te caraṇāravindam
(SB 11.5.33)
tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṁ
dharmiṣṭha ārya-vacasā yad agād araṇyam
māyā-mṛgaṁ dayitayepsitam anvadhāvad
vande mahā-puruṣa te caraṇāravindam
(SB 11.5.34)
In other words, puruṣa means the enjoyer, and mahāpuruṣa means the supreme enjoyer, or the Supreme Personality of Godhead Śrī Kṛṣṇa. One who deserves to approach the Supreme Lord Śrī Kṛṣṇa is called the mahā-pauruṣika. Anyone who hears Śrīmad-Bhāgavatam attentively from its bona fide reciter is sure to become a sincere devotee of the Lord, who is able to award liberation. There was none so attentive as Mahārāja Parīkṣit in the matter of hearing Śrīmad-Bhāgavatam, and there was none so qualified as Śukadeva Gosvāmī to recite the text of Śrīmad-Bhāgavatam. Therefore, anyone who follows in the footsteps of either the ideal reciter or the ideal hearer, Śukadeva Gosvāmī and Mahārāja Parīkṣit respectively, will undoubtedly attain salvation like them. Mahārāja Parīkṣit attained salvation by hearing only, and Śukadeva Gosvāmī attained salvation only by reciting. Recitation and hearing are two processes out of nine devotional activities, and by strenuously following the principles, either in all or by parts, one can attain the absolute plane. So the complete text of Śrīmad-Bhāgavatam, beginning with the janmādy asya [SB 1.1.1] verse up to the last one in the Twelfth Canto [SB 12.13.23], was spoken by Śukadeva Gosvāmī for the attainment of salvation by Mahārāja Parīkṣit. In the Padma Purāṇa, it is mentioned that Gautama Muni advised Mahārāja Ambarīṣa to hear regularly Śrīmad-Bhāgavatam as it was recited by Śukadeva Gosvāmī, and herein it is confirmed that Mahārāja Ambarīṣa heard Śrīmad-Bhāgavatam from the very beginning to the end, as it was spoken by Śukadeva Gosvāmī. One who is actually interested in the Bhāgavatam, therefore, must not play with it by reading or hearing a portion from here and a portion from there; one must follow in the footsteps of great kings like Mahārāja Ambarīṣa or Mahārāja Parīkṣit and hear it from a bona fide representative of Śukadeva Gosvāmī.
TEXT - SB 2.1.11
etan nirvidyamānānām
icchatām akuto-bhayam
yogināṁ nṛpa nirṇītaṁ
harer nāmānukīrtanam
SYNONYMS
etat—it is; nirvidyamānānām—of those who are completely free from all material desires; icchatām—of those who are desirous of all sorts of material enjoyment; akutaḥ-bhayam—free from all doubts and fear; yoginām—of all who are self-satisfied; nṛpa—O King; nirṇītam—decided truth; hareḥ—of the Lord, Śrī Kṛṣṇa; nāma—holy name; anu—after someone, always; kīrtanam—chanting.
TRANSLATION
O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.
PURPORT
In the previous verse, the great necessity for attaining attachment to Mukunda has been accredited. There are different types of persons who desire to attain success in different varieties of pursuits. Generally the persons are materialists who desire to enjoy the fullest extent of material gratification. Next to them are the transcendentalists, who have attained perfect knowledge about the nature of material enjoyment and thus are aloof from such an illusory way of life. More or less, they are satisfied in themselves by self-realization. Above them are the devotees of the Lord, who neither aspire to enjoy the material world nor desire to get out of it. They are after the satisfaction of the Lord, Śrī Kṛṣṇa. In other words, the devotees of the Lord do not want anything on their personal account. If the Lord desires, the devotees can accept all sorts of material facilities, and if the Lord does not desire this, the devotees can leave aside all sorts of facilities, even up to the limit of salvation. Nor are they self-satisfied, because they want the satisfaction of the Lord only. In this verse, Śrī Śukadeva Gosvāmī recommends the transcendental chanting of the holy name of the Lord. By offenseless chanting and hearing of the holy name of the Lord, one becomes acquainted with the transcendental form of the Lord, and then with the attributes of the Lord, and then with the transcendental nature of His pastimes, etc. Here it is mentioned that one should constantly chant the holy name of the Lord after hearing it from authorities. This means that hearing from the authorities is the first essential. Hearing of the holy name gradually promotes one to the stage of hearing about His form, about His attributes, His pastimes and so on, and thus the necessity of the chanting of His glories develops successively. This process is recommended not only for the successful execution of devotional service, but also even for those who are materially attached. According to Śrī Śukadeva Gosvāmī, this way of attaining success is an established fact, concluded not only by him, but also by all other previous ācāryas. Therefore, there is no need of further evidence. The process is recommended not only for the progressive students in different departments of ideological success, but also for those who are already successful in their achievement as fruitive workers, as philosophers or as devotees of the Lord.
Śrīla Jīva Gosvāmī instructs that chanting of the holy name of the Lord should be loudly done, and it should be performed offenselessly as well, as recommended in the Padma Purāṇa. One can deliver himself from the effects of all sins by surrendering himself unto the Lord. One can deliver himself from all offenses at the feet of the Lord by taking shelter of His holy name. But one cannot protect himself if one commits an offense at the feet of the holy name of the Lord. Such offenses are mentioned in the Padma Purāṇa as being ten in number. The first offense is to vilify the great devotees who have preached about the glories of the Lord. The second offense is to see the holy names of the Lord in terms of worldly distinction. The Lord is the proprietor of all the universes, and therefore He may be known in different places by different names, but that does not in any way qualify the fullness of the Lord. Any nomenclature which is meant for the Supreme Lord is as holy as the others because they are all meant for the Lord. Such holy names are as powerful as the Lord, and there is no bar for anyone in any part of the creation to chant and glorify the Lord by the particular name of the Lord as it is locally understood. They are all auspicious, and one should not distinguish such names of the Lord as material commodities. The third offense is to neglect the orders of the authorized ācāryas or spiritual masters. The fourth offense is to vilify scriptures or Vedic knowledge. The fifth offense is to define the holy name of the Lord in terms of one's mundane calculation. The holy name of the Lord is identical with the Lord Himself, and one should understand the holy name of the Lord to be nondifferent from Him. The sixth offense is to interpret the holy name. The Lord is not imaginary, nor is His holy name. There are persons with a poor fund of knowledge who think the Lord to be an imagination of the worshiper and therefore think His holy name to be imaginary. Such a chanter of the name of the Lord cannot achieve the desired success in the matter of chanting the holy name. The seventh offense is to commit sins intentionally on the strength of the holy name. In the scriptures it is said that one can be liberated from the effects of all sinful actions simply by chanting the holy name of the Lord. One who takes advantage of this transcendental method and continues to commit sins on the expectation of neutralizing the effects of sins by chanting the holy name of the Lord is the greatest offender at the feet of the holy name. Such an offender cannot purify himself by any recommended method of purification. In other words, one may be a sinful man before chanting the holy name of the Lord, but after taking shelter in the holy name of the Lord and becoming immune, one should strictly restrain oneself from committing sinful acts with a hope that his method of chanting the holy name will give him protection. The eighth offense is to consider the holy name of the Lord and His chanting method to be equal to some material auspicious activity. There are various kinds of good works for material benefits, but the holy name and His chanting are not mere auspicious holy services. Undoubtedly the holy name is holy service, but He should never be utilized for such purposes. Since the holy name and the Lord are of one and the same identity, one should not try to bring the holy name into the service of mankind. The idea is that the Supreme Lord is the supreme enjoyer. He is no one's servant or order supplier. Similarly, since the holy name of the Lord is identical with the Lord, one should not try to utilize the holy name for one's personal service.
The ninth offense is to instruct those who are not interested in chanting the holy name of the Lord about the transcendental nature of the holy name; if such instruction is imparted to an unwilling audience, the act is considered to be an offense at the feet of the holy name. The tenth offense is to become uninterested in the holy name of the Lord even after hearing of the transcendental nature of the holy name. The effect of chanting the holy name of the Lord is perceived by the chanter as liberation from the conception of false egoism. False egoism is exhibited by thinking oneself to be the enjoyer of the world and thinking everything in the world to be meant for the enjoyment of one's self only. The whole materialistic world is moving under such false egoism of "I" and "mine," but the factual effect of chanting the holy name is to become free from such misconceptions.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.11
etan nirvidyamānānām icchatām akuto-bhayam |
yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanam ||
“It is understood that in this scripture bhakti is described. Among the aṅgas of bhakti which one is defined as the chief one, standing out like an emperor exerting power everywhere?”
This verse answers. Among the aṅgas of bhakti, hearing, chanting and remembering are the three chief ones. This has been stated in verse 5. Among those three, chanting is the chief. In chanting, however, there is chanting of the Lord’s name, his qualities and his pastimes. Among those anukīrtana is best. That means chanting the name according to (anu) one’s bhakti. Or it means continuous chanting. It is defined (nīrṇitam) by the previous ācāryas, not just by me. Therefore there is no need of inquiry for proof. In chanting there is no fear of purity or impurity concerning time, place, person and utensils. This means that even outcastes who cannot tolerate serving the Lord do not hesitate to chant. (Since even impure persons are allowed to chant) Moreover, there is no good, better and best for sādhakas and siddhas. Chanting is for those who are indifferent to all desires including the desire for liberation (nirvidyāmānānām). It is for those who desire material things (icchatām). Such persons can chant just as they make offerings for certain goals. Thus the meaning is as follows. It is recommended for the unalloyed devotees (nirvidyamānānām), for those who desire Svarga and liberation, and for those who are satisfied in the self (yoginām). This means that according to these different methods one will get corresponding results (not the same result).
Jiva's tika ||2.1.11||
etan nirvidyamānānām icchatām akuto-bhayam | yogināṃ nṛpa nirṇītaṃ harer nāmānukīrtanam ||
TRANSLATION O King! Continuous chanting of the name of the Lord has been prescribed for devotees, for those with desires for liberation and material elevation, and for those satisfied with the self.
Bhakti Sandarbha 265:
Having stated the greatness of Bhāgavatam in verses 9 and 10, in beginning the Bhāgavatam, nāma-kīrtana is taught as the chief among various angas of bhakti. It is taught as the highest sādhana for all people, even the liberated (nirvidyamānānām). According to Śrīdhara Svāmī, there is nothing better for sādhakas and siddhas. For persons who have desires it gives material results. For those desiring liberation, jnānīs and yogīs, it gives liberation. It is prescribed (nirṇītam) for all these people. It is not necessary to give proof.
The kīrtana is best if it is loud.
nāmāny anantasya hata-trapaḥ paṭhan
guhyāni bhadrāṇi kṛtāni ca smaran | gāṃ paryaṭaṃs tuṣṭa-manā gata-spṛhaḥ kālaṃ pratīkṣan vimado vimatsaraḥ ||
Giving up shyness, I began to chant the names of the unlimited Lord, and to remember his most excellent, hidden pastimes. I wandered the earth with satisfied mind, without material desires, without pride or selfishness, waiting for that time. SB 1.6.26
One should avoid the offenses mentioned in Padma Purāṇa, mentioned by Sanatkumāra.
One should avoid the ten offenses as stated in Padma Purāṇa. Sanatkumāra says:
sarvāparādha-kṛd api mucyate hari-saṃśrayāt | harer apy aparādhān yaḥ kuryād dvipada-pāṃsanaḥ || nāmāśrayaḥ kadācit syāt taraty eva sa nāmataḥ | nāmno’pi sarva-suhṛdo hy aparādhāt pataty adhaḥ ||
A person who commits all offenses is freed by taking shelter of the Lord. If a person, personified evil, commits offenses to the Lord, by taking shelter of the name, is delivered by the name. By offending the name even a person who is friendly to all beings falls to hell.
satāṃ nindā nāmnaḥ paramam aparādhaṃ vitanute yataḥ khyātiṃ yātaṃ katham u sahate tad-vigarhām |
One who criticizes devotees commits the greatest offense because how can the name tolerate criticism of those who have spread the glories of the name?
śivasya śrī-viṣṇor ya iha guṇa-nāmādi-sakalaṃ dhiyābhinnaṃ paśyet sa khalu hari-nāmāhita-karaḥ ||
He who sees the names and qualities of Śiva and Viṣṇu to be the same injures the Lord’s name.
guror avajnā śruti-śāstra-nindanam tathārtha-vādo hari-nāmni kalpanam | nāmno balād yasya hi pāpa-buddhir na vidyate tasya yamair hi śuddhiḥ ||
Disrespecting the guru and criticizing the scriptures are offenses. It is an offense
to think that the glories of the name are exaggerated or to give imaginary meanings to the name. One who commits sin on the strength of the name cannot be purified by following rules.
dharma-vrata-tyāga-hutādi-sarvaśubha-kriyā-sāmyam api pramādaḥ | aśraddadhāne vimukhe ’py aśṛṇvati yaś copadeśaḥ śiva-nāmāparādhaḥ ||
Thinking that the chanting of the name is no greater than following dharma, practicing vratas and renunciation, or performing sacrifices or other pious acts is madness.
śrutvāpi nāma-māhātmye yaḥ prīti-rahito ’dhamaḥ | ahaṃ-mamādi-paramo nāmni so ’py aparādha-kṛt ||
The low person who after hearing the glories of the name is still without devotion and is greatly entrenched in concepts of me and mine commits offense.
Concerning obtaining relief from all offenses by taking shelter of the Lord it is said in Viṣṇu-yamala:
mama nāmāni loke’smin śraddhayā yas tu kīrtayet | tasyāparādha-koṭīs tu kṣamāmy eva na saṃśayaḥ ||
He who sings my names with faith in this world without doubt is forgiven by me for ten million offenses. (Viṣṇu-yamala)
Since criticizing devotees is serious, the implication is that physical violence against devotees cannot even be described. In the conversation between Mārkaṇḍeya and Bhagīratha in Skanda Purāṇa it is said:
nindāṃ kurvanti ye mūḍhā vaiṣṇavānāṃ mahātmanām | patanti pitṛbhiḥ sārdhaṃ mahāraurava-saṃjnite || hanti nindanti vai dveṣṭi vaiṣṇavān nābhinandati | krudhyate yāti no harṣaṃ darśane patanāni ṣaṭ ||
Fools who criticize great Vaiṣṇavas fall to the hell known as Mahāraurava with their ancestors. There are six ways of falling: killing or harming Vaiṣṇavas, criticizing them, hating them, not welcoming them, being angry with them and not showing joy on seeing them.
It is said that hearing criticism of Vaiṣṇavas is also a fault.
nindāṃ bhagavataḥ śṛṇvaṃs tat-parasya janasya vā tato nāpaiti yaḥ so ’pi yāty adhaḥ sukṛtāc cyutaḥ
Anyone who fails to immediately leave the place where he hears criticism of the Supreme Lord or his faithful devotee will certainly fall down, bereft of his pious credit. (SB 10.74.40)
An incapable person should leave the place. If capable he should cut off the tongue of the criticizer. If he cannot do that, he should give up his life. Devī says:
karṇau pidhāya nirayād yad akalpa īśe dharmāvitary asṛṇibhir nṛbhir asyamāne chindyāt prasahya ruśatīm asatīṃ prabhuś cej jihvām asūn api tato visṛjet sa dharmaḥ
When the protector of religion, a master, is insulted by uncontrollable people, one should leave that place, blocking one’s ears, if he cannot do anything else. If possible he should forcibly cut the tongue of the offenders who speak badly or give up his own life. That is the correct procedure. (SB 4.4.17)
Concerning considering the names of Śiva and Viṣṇu to be the same it is said:
yad yad vibhūtimat sattvaṃ śrīmad ūrjitam eva vā | tat tad evāvagaccha tvaṃ mama tejo-’ṃśa-sambhavam ||
Whatever objects in past, present or future display majesty, beauty, or strength; know that it has arisen from just a fragment of my power. (BG 10.41)
brahmā bhavo ’ham api yasya kalāḥ kalāyāḥ
Great devatās like Brahmā and Śiva, and even the goddess of fortune and I, are simply parts of his spiritual identity. (SB 10.68.37)
yac-chauca-niḥsṛta-sarit-pravarodakena tīrthena mūrdhny adhikṛtena śivaḥ śivo ’bhūt dhyātur manaḥ-śamala-śaila-nisṛṣṭa-vajraṃ dhyāyec ciraṃ bhagavataś caraṇāravindam
One should meditate continually upon the Lord’s lotus feet from which the Gangā flows and gives extra blessings to Lord Śiva on his head, and whose thunderbolt is released upon mountains of sin in the meditator’s mind. (SB 3.28.22)
sṛjāmi tan-niyukto ’haṃ haro harati tad-vaśaḥ | viśvaṃ puruṣa-rūpeṇa paripāti tri-śakti-dhṛk ||
I create under his order, and Śiva destroys under his order. Holding his three energies, he protects the universe as the Paramātmā. (SB 2.6.32)
rujaṃ drāvayate yasmād rudras tasmāj janārdanaḥ | īśanād eva ceśāno mahā-devo mahattvataḥ || pibanti ye narā nākaṃ muktāḥ saṃsāra-sāgarāt | tad-ādhāro yato viṣṇuḥ pinākīti tataḥ smṛtaḥ || śivaḥ sukhātmakatvena sarva-sarodhanād dharaḥ | kṛtyātmakam imaṃ dehaṃ yato vaste pravartayan || kṛttivāsās tato devo virinciś ca virecanāt | bṛṃhaṇād brahma-nāmāsau aiśvaryād indra ucyate || evaṃ nānā-vidhaiḥ śabdair eka eva trivikramaḥ | vedeṣu ca purāṇeṣu gīyate puruṣottamaḥ ||
Because he drives away pain Viṣṇu is called Rudra. Because he is the controller he is called Īśāna. Because he is the greatest he is called Mahādeva. He is called Pinākī (holder of a trident) because he is the support of persons who, liberated from the ocean of saṃsāra, enjoy (pi) the spiritual sky (nāka). He is called Śiva because he is the embodiment of happiness. He is called Hara because he destroys everything. He is called Kṛttivāsa because he lives in and operates the body which produces action (kṛtya). He is called Virinci because he extends beyond. He is called Brahmā because he expands. He is called Indra because he has power. Thus the one supreme Lord is glorified by various types of names in the Vedas and Purāṇas. (Brahmāṇḍa Purāṇa)
In Vāmana Purāṇa it is said:
na tu nārāyaṇādīnāṃ nāmnām anyatra saṃśayaḥ | anya-nāmnāṃ gatir viṣṇur eka eva prakīrtitaḥ ||
There is no doubt that the names of Nārāyaṇa are used for others. Viṣṇu alone is glorified as the shelter of other names.
In Skanda Purāṇa it is said:
ṛte nārāyaṇādīni nāmāni puruṣottamaḥ | adād anyatra bhagavān rājevarte svakaṃ puram ||
Except for names like Nārāyaṇa the Lord gave his other names to others, just as a king, apart from his city, gives other places to his minister.
Brahmā Purāṇa says:
caturmukhaḥ śatānando brahmaṇaḥ padmabhūr iti| ugro bhasmadharo nagnaḥ kapālīti śivasya ca | viśeṣa-nāmāni dadau svakīyāny api keśavaḥ ||
The Lord gives some of his particular names to others. To Brahmā he gives the names Caturmukha, Śatānanda and Padmabhū. To Śiva he gives the names Ugra, Bhasmadhara, Nagna and Kapālī.
Thus the meaning is “He who sees by his intelligence that Śiva’s qualities and names are different from Viṣṇu’s (viṣṇoḥ), arising from a separate śakti, is an offender, since it is well known that Viṣṇu is ultimately everything.” Absolute identity would have been expressed by adding the word ca after Viṣṇu (śivasya viṣnoś ca). The superiority of Viṣṇu is indicated by the word śrī to his name. The word śiva in śiva-nāmāparādhaḥ (ninth offense) refers to Śiva as Viṣṇu’s name. One of Viṣṇu’s thousand names is Śiva.
Now criticizing scriptures is discussed. This refers to pāṣaṇḍas, such as worshippers of Dattātreya and Ṛṣabhadeva. They become pāṣaṇḍas by not accepting the Vedic conclusions.
Artha-vāda means to think that the statements concerning the powers of the name are merely exaggerated praise. Kalpanam means to give other meanings to the name in order minimize the name’s glories. Vyāsa says in Kūrma Purāṇa:
deva-drohād guru-drohaḥ koṭi-koṭi-guṇādhikaḥ | jnānāpavādo nāstikyaṃ tasmāt koṭi-guṇādhikam ||
Offending guru is billions of times worse than offending the Lord. Denying scriptural knowledge and not accepting the authority of the Vedas is ten million times worse than offending the guru.
After hearing the glories of the name, Ajāmila said the following to show his
previous state of depravity (rather than doubt the power of the name):
so ’haṃ vyaktaṃ patiṣyāmi narake bhṛśa-dāruṇe dharma-ghnāḥ kāmino yatra vindanti yama-yātanāḥ
I will certainly fall to a most terrifying hell where those who destroy dharma and are full of lust undergo torture by Yamarāja. (SB 6.2.29)
Later he says (expressing the greatness of the name):
athāpi me durbhagasya vibudhottama-darśane bhavitavyaṃ mangalena yenātmā me prasīdati
Though most sinful, I must have done some auspicious acts to see those best of devatās, by which I have become joyful. (SB 6.2.32)
anyathā mriyamāṇasya nāśucer vṛṣalī-pateḥ vaikuṇṭha-nāma-grahaṇaṃ jihvā vaktum ihārhati
Otherwise, it would not be possible for the tongue of a sinful, dying man, the keeper of a prostitute, to chant the name of the Lord. (SB 6.2.33)
Now committing sin on the strength of the name will be discussed. Though the results of sins are destroyed by the strength of the name, if the person uses the name to fulfill sinful despicable desires, it is most wicked. Power of the names should actually bring about attachment to the lotus feet of the Lord composed of condensed eternity, knowledge and bliss, the highest attainment. If one utilizes the name for enjoying sins, the offense is ten millions times greater than the sin itself. Thus it is said that there is no purification of that person punished by unlimited punishers (yama) or by following many rules (yama) to regain his status by atonements. As will be stated later, the only atonement is continuous chanting of the name. It was also said nāmno ’pi sarva-suhṛdo hy aparādhāt pataty adhaḥ: the committer of offenses to the name which is the friend of all beings falls down.
Indra wanted to kill Vṛtra (actually a devotee) by the strength of worshipping the Lord through a horse sacrifice. However this desire was supported by the sages who desired to terminate Vṛtra’s demon body and stop havoc in the world. Thus it was not an offense on Indra’s part.
It is madness (pramādaḥ) to think that chanting the name is equivalent to dharma
and vratas. This means that it is an offense to think in this way. It is thus said:
vedākṣarāṇi yāvanti paṭhitāni dvijātibhiḥ | tāvanti hari-nāmāni kīrtitāni na saṃśayaḥ ||
There is no doubt that whatever is achieved by brāhmaṇas reciting the syllables of the Vedas is achieved by singing the names the Lord.
The comparison made here is to show the powers of the name alone (rather than to equate the two items). It is said (showing superiority over Vedas):
madhura-madhuram etan mangalaṃ mangalānāṃ sakala-nigama-vallī-sat-phalaṃ cit-svarūpam
The name of Kṛṣṇa is sweeter than the sweetest, the most auspicious of all things auspicious, the highest fruit in the tree of all the Vedas, and is composed entirely of pure consciousness. (Padma Purāṇa)
ṛg-vedo hi yajur-vedaḥ sāma-vedo ’py atharvaṇaḥ | adhītās tena yenoktaṃ harir ity akṣara-dvayam ||
He who recites the two syllables “Hari” has studied the Ṛg, Yajur, Sāma and Atharva Vedas. (Viṣṇu-dharm )
Pārvatī says:
mā ṛco mā yajus tāta mā sāma paṭha kincana | govindeti harer nāma geyaṃ gāyasva nityaśaḥ ||
Do not chant the Ṛg,Yajur or Sāma Veda. The Lord’s name Govinda should be chanted. Chant it always. (Skanda Purāṇa)
In glorifying the hundred-and-eight names of Rāma it is said:
viṣṇor ekaika-nāmaiva sarva-vedādhikaṃ matam
Each name of Viṣṇu is greater than all the Vedas. (Padma Purāṇa 6.254.27) Giving the name to the faithless illustrates an offense committed by an instructor of the name (rather than simply chanting).
Then an offense committed by the person who has been given instructions is given. The meaning is “He who has no respect for the name after hearing its
glories, because he completely identifies with I and mine, is an offender.”
Previously the following was quoted:
nāmaikaṃ yasya vāci smaraṇa-patha-gataṃ śrotra-mūlaṃ gataṃ vā śuddhaṃ vāśuddha-varṇaṃ vyavahita-rahitaṃ tārayaty eva satyam | tac ced deha-draviṇa-janatā-lobha-pāṣaṇḍa-madhye nikṣiptaṃ syān na phala-janakaṃ śīghram evātra vipra ||
Anyone who chants, remembers or hears even one name of the Lord truly surpasses pure or impure caste without obstacles. But if the name is given to offenders among the pāṣaṇdas greedy for body, objects and following, it does not give its results quickly.
The above quotation shows that the pāṣāṇda nature caused by greed for body, objects and followers indicates commission of the ten offenses. All the offenses are permeated with this pāṣāṇḍa attitude.
Another offense of this type is described in Padma Purāṇa, in the glorification of Vaiśakha month:
avamanya ca ye yānti bhagavat-kīrtanaṃ narāḥ | te yānti narakaṃ ghoraṃ tena pāpena karmaṇā ||
Persons who, disrespecting the chanting of the Lord’s name, leave that place where the name is chanted, go to a terrible hell because of that sinful act.
The atonement for these offenses is stated:
nāmāparādha-yuktānāṃ nāmāny eva haranty agham | aviśrānta-prayuktāni tāny evārtha-karāṇi ca ||
For those who have committed offenses to the name, chanting the name incessantly will be effective in destroying that sin. (Padma Purāṇa)
If one offends a devotee, it is advised to continually chant the name in order to satisfy the devotee. It is seen in the story of Ambarīṣa that the offense to Ambarīṣa was mitigated only by Durvāsā approaching Ambarīṣa as directed by the Lord. It is said in Nāma-kaumudī, mahad-aparādhasya bhoga eva nivartakaḥ tad-anugraho vā: one can eradicate a great offense by experiencing its results or by obtaining mercy of the devotee. If there is no alternative it is correctly said:
etan nirvidyamānānām icchatām akuto-bhayam | yogināṃ nṛpa nirṇītaṃ harer nāmānukīrtanam ||
O King! Continuous chanting of the name of the Lord has been prescribed for devotees, for those with desires for liberation and material elevation, and for those satisfied with the self. (SB 2.1.11)
TEXT - SB 2.1.12
kiṁ pramattasya bahubhiḥ
parokṣair hāyanair iha
varaṁ muhūrtaṁ viditaṁ
ghaṭate śreyase yataḥ
SYNONYMS
kim—what is; pramattasya—of the bewildered; bahubhiḥ—by many; parokṣaiḥ—inexperienced; hāyanaiḥ—years; iha—in this world; varam—better; muhūrtam—a moment; viditam—conscious; ghaṭate—one can try for; śreyase—in the matter of the supreme interest; yataḥ—by that.
TRANSLATION
What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment of full consciousness, because that gives one a start in searching after his supreme interest.
PURPORT
Śrīla Śukadeva Gosvāmī instructed Mahārāja Parīkṣit about the importance of the chanting of the holy name of the Lord by every progressive gentleman. In order to encourage the king, who had only seven remaining days of life, Śrīla Śukadeva Gosvāmī asserted that there is no use in living hundreds of years without any knowledge of the problems of life—better to live for a moment with full consciousness of the supreme interest to be fulfilled. The supreme interest of life is eternal, with full knowledge and bliss. Those who are bewildered by the external features of the material world and are engaged in the animal propensities of the eat-drink-and-be-merry type of life are simply wasting their lives by the unseen passing away of valuable years. We should know in perfect consciousness that human life is bestowed upon the conditioned soul to achieve spiritual success, and the easiest possible procedure to attain this end is to chant the holy name of the Lord. In the previous verse, we have discussed this point to a certain extent, and we may further be enlightened on the different types of offenses committed unto the feet of the holy name. Śrīla Jīva Gosvāmī Prabhu has quoted many passages from authentic scriptures and has ably supported the statements in the matter of offenses at the feet of the holy name. From Viṣṇu-yāmala Tantra, Śrīla Jīva Gosvāmī has proven that one can be liberated from the effects of all sins simply by chanting the holy name of the Lord. Quoting from the Mārkaṇḍeya Purāṇa, Śrī Gosvāmījī says that one should neither blaspheme the devotee of the Lord nor indulge in hearing others who are engaged in belittling a devotee of the Lord. A devotee should try to restrict the vilifier by cutting out his tongue, and being unable to do so, one should commit suicide rather than hear the blaspheming of the devotee of the Lord. The conclusion is that one should neither hear nor allow vilification of a devotee of the Lord. As far as distinguishing the Lord's holy name from the names of the demigods, the revealed scriptures disclose (Bg. 10.41) that all extraordinarily powerful beings are but parts and parcels of the supreme energetic, Lord Kṛṣṇa. Except for the Lord Himself, everyone is subordinate; no one is independent of the Lord. Since no one is more powerful than or equal to the energy of the Supreme Lord, no one's name can be as powerful as that of the Lord. By chanting the Lord's holy name, one can derive all the stipulated energy synchronized from all sources. Therefore, one should not equalize the supreme holy name of the Lord with any other name. Brahmā, Śiva or any other powerful god can never be equal to the Supreme Lord Viṣṇu. The powerful holy name of the Lord can certainly deliver one from sinful effects, but one who desires to utilize this transcendental potency of the holy name of the Lord in one's sinister activities is the most degraded person in the world. Such persons are never excused by the Lord or by any agent of the Lord. One should, therefore, utilize one's life in glorifying the Lord by all means, without any offense. Such activity of life, even for a moment, is never to be compared to a prolonged life of ignorance, like the lives of the tree and other living entities who may live for thousands of years without prosecuting spiritual advancement.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.12
kiṁ pramattasya bahubhiḥ parokṣair hāyanair iha |
varaṁ muhūrtaṁ viditaṁ ghaṭate śreyase yataḥ ||
“Oh! Oh! I have very little life left. What practice am I supposed to follow?” One should not worry in this way. This is expressed in three verses. What is the use of living many years without knowing that they have been passed uselessly? To know that a moment has passed uselessly is better, because by knowing so, one can make efforts for spiritual life.
Jiva's tika ||2.1.12||
kiṃ pramattasya bahubhiḥ parokṣair hāyanair iha | varaṃ muhūrtaṃ viditaṃ ghaṭate śreyase yataḥ ||
TRANSLATION What is the use of many years of the materially engaged person without noticing that those years have passed uselessly? It is better to know that one moment has passed uselessly because then one can inquire into the best engagement.
In Śrīdhara Svāmī’s commentary mā śuca should be mā śucīḥ. The best engagement (śreyase) is nāma-kīrtana
TEXT - SB 2.1.13
khaṭvāṅgo nāma rājarṣir
jñātveyattām ihāyuṣaḥ
muhūrtāt sarvam utsṛjya
gatavān abhayaṁ harim
SYNONYMS
khaṭvāṅgaḥ—King Khaṭvāṅga; nāma—name; rāja-ṛṣiḥ—saintly king; jñātvā—by knowing; iyattām—duration; iha—in this world; āyuṣaḥ—of one's life; muhūrtāt—within only a moment; sarvam—everything; utsṛjya—leaving aside; gatavān—had undergone; abhayam—fully safe; harim—the Personality of Godhead.
TRANSLATION
The saintly King Khaṭvāṅga, after being informed that the duration of his life would be only a moment more, at once freed himself from all material activities and took shelter of the supreme safety, the Personality of Godhead.
PURPORT
A fully responsible man should always be conscious of the prime duty of the present human form of life. The activities to meet the immediate necessities of material life are not everything. One should always be alert in his duty for attainment of the best situation in the next life. Human life is meant for preparing ourselves for that prime duty. Mahārāja Khaṭvāṅga is mentioned herein as a saintly king because even within the responsibility of the state management, he was not at all forgetful of the prime duty of life. Such was the case with other rājarṣis (saintly kings), like Mahārāja Yudhiṣṭhira and Mahārāja Parīkṣit. They were all exemplary personalities on account of their being alert in discharging their prime duty. Mahārāja Khaṭvāṅga was invited by the demigods in the higher planets to fight demons, and as a king he fought the battles to the full satisfaction of the demigods. The demigods, being fully satisfied with him, wanted to give him some benediction for material enjoyment, but Mahārāja Khaṭvāṅga, being very much alert to his prime duty, inquired from the demigods about his remaining duration of life. This means that he was not as anxious to accumulate some material benediction from the demigods as he was to prepare himself for the next life. He was informed by the demigods, however, that his life would last only a moment longer. The king at once left the heavenly kingdom, which is always full of material enjoyment of the highest standard, and coming down to this earth, took ultimate shelter of the all-safe Personality of Godhead. He was successful in his great attempt and achieved liberation. This attempt, even for a moment, by the saintly king, was successful because he was always alert to his prime duty. Mahārāja Parīkṣit was thus encouraged by the great Śukadeva Gosvāmī, even though he had only seven days left in his life to execute the prime duty of hearing the glories of the Lord in the form of Śrīmad-Bhāgavatam. By the will of the Lord, Mahārāja Parīkṣit instantly met the great Śukadeva Gosvāmī, and thus the great treasure of spiritual success left by him is nicely mentioned in the Śrīmad-Bhāgavatam.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.13
khaṭvāṅgo nāma rājarṣir jñātveyattām ihāyuṣaḥ |
muhūrtāt sarvam utsṛjya gatavān abhayaṁ harim ||
This is proved by the example of Khaṭvāṅga. Khātvāṅga, on the side of the devatās, conquered the demons. The devatās were pleased and requested him to ask for a benediction. He said, “First, please tell me how much more time I have to live.” They answered, “You have only a moment to live.” He was silent. Quickly he came to the earth and surrendered to the Lord.
Jiva's tika ||2.1.13||
khaṭvāngo nāma rājarṣir jnātveyattām ihāyuṣaḥ | muhūrtāt sarvam utsṛjya gatavān abhayaṃ harim ||
TRANSLATION The sage among kings Khaṭvānga, knowing how long he had to live, from that moment gave up everything on earth and surrendered to the Lord, the shelter of fearlessness.
He came to earth on seeing that the opulence of Svarga would disturb his heart.
TEXT - SB 2.1.14
tavāpy etarhi kauravya
saptāhaṁ jīvitāvadhiḥ
upakalpaya tat sarvaṁ
tāvad yat sāmparāyikam
SYNONYMS
tava—your; api—also; etarhi—therefore; kauravya—O one born in the family of Kuru; saptāham—seven days; jīvita—duration of life; avadhiḥ—up to the limit of; upakalpaya—get them performed; tat—those; sarvam—all; tāvat—so long; yat—which are; sāmparāyikam—rituals for the next life.
TRANSLATION
Mahārāja Parīkṣit, now your duration of life is limited to seven more days, so during this time you can perform all those rituals which are needed for the best purpose of your next life.
PURPORT
Śukadeva Gosvāmī, after citing the example of Mahārāja Khaṭvāṅga, who prepared himself for the next life within a very short time, encouraged Mahārāja Parīkṣit by saying that since he still had seven days at his disposal, he could easily take advantage of the time to prepare himself for the next life. Indirectly, the Gosvāmī told Mahārāja Parīkṣit that be should take shelter of the sound representation of the Lord for the seven days still remaining in the duration of his life and thus get himself liberated. In other words, everyone can best prepare himself for the next life simply by hearing Śrīmad-Bhāgavatam, as it was recited by Śukadeva Gosvāmī to Mahārāja Parīkṣit. The rituals are not formal, but there are also some favorable conditions, which are required to be carried out, as instructed hereafter.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.14
tavāpy etarhi kauravya saptāhaṁ jīvitāvadhiḥ |
upakalpaya tat sarvaṁ tāvad yat sāmparāyikam ||
Tavāpi etarhi means tava tu “but your time (etarhi) on the other hand.” Yat sāmparāyikam means sādhana for attaining the next life. Please do all that is necessary.
Jiva's tika ||2.1.14|| tavāpy etarhi kauravya saptāhaṃ jīvitāvadhiḥ | upakalpaya tat sarvaṃ tāvad yat sāmparāyikam ||
TRANSLATION O descendent of the Kurus! But you have seven days remaining in your life. Make all necessary arrangements in this time for your destination after death.
It was previous said:
iti langhita-maryādaṃ takṣakaḥ saptame ’hani
dankṣyati sma kulāngāraṃ codito me tata-druham
By my order Takṣaka seven days will bite this black sheep of his family, offender of my father, and a trespasser of boundaries. (SB 1.18.37)
Śukadeva says the same in this verse. These statements were arranged by the Lord so that the snake would come quickly. The arrangements (tat sarvam) consisted of hearing and chanting, as is mentioned in verse 2 and later as well:
na hy ato ’nyaḥ śivaḥ panthā viśataḥ saṃsṛtāv iha | vāsudeve bhagavati bhakti-yogo yato bhavet ||
There is no other auspicious path for those suffering in the material world, because this path produces prema for Bhagavān Vāsudeva. (SB 2.2.33)
TEXT - SB 2.1.15
anta-kāle tu puruṣa
āgate gata-sādhvasaḥ
chindyād asaṅga-śastreṇa
spṛhāṁ dehe 'nu ye ca tam
SYNONYMS
anta-kāle—at the last stage of life; tu—but; puruṣaḥ—a person; āgate—having arrived; gata-sādhvasaḥ—without any fear of death; chindyāt—must cut off; asaṅga—nonattachment; śastreṇa—by the weapon of; spṛhām—all desires; dehe—in the matter of the material tabernacle; anu—pertaining; ye—all that; ca—also; tam—them.
TRANSLATION
At the last stage of one's life, one should be bold enough not to be afraid of death. But one must cut off all attachment to the material body and everything pertaining to it and all desires thereof.
PURPORT
The foolishness of gross materialism is that people think of making a permanent settlement in this world, although it is a settled fact that one has to give up everything here that has been created by valuable human energy. Great statesmen, scientists, philosophers, etc., who are foolish, without any information of the spirit soul, think that this life of a few years only is all in all and that there is nothing more after death. This poor fund of knowledge, even in the so-called learned circles of the world, is killing the vitality of human energy, and the awful result is being keenly felt. And yet the foolish materialistic men do not care about what is going to happen in the next life. The preliminary instruction in the Bhagavad-gītā is that one should know that the identity of the individual living entity is not lost even after the end of this present body, which is nothing but an outward dress only. As one changes an old garment, so the individual living being also changes his body, and this change of body is called death. Death is therefore a process of changing the body at the end of the duration of the present life. An intelligent person must be prepared for this and must try to have the best type of body in the next life. The best type of body is a spiritual body, which is obtained by those who go back to the kingdom of God or enter the realm of Brahman. In the second chapter of this canto, this matter will be broadly discussed, but as far as the change of body is concerned, one must prepare now for the next life. Foolish people attach more importance to the present temporary life, and thus the foolish leaders make appeals to the body and the bodily relations. The bodily relations extend not only to this body but also to the family members, wife, children, society, country and so many other things which end at the end of life. After death one forgets everything about the present bodily relations; we have a little experience of this at night when we go to sleep. While sleeping, we forget everything about this body and bodily relations, although this forgetfulness is a temporary situation for only a few hours. Death is nothing but sleeping for a few months in order to develop another term of bodily encagement, which we are awarded by the law of nature according to our aspiration. Therefore, one has only to change the aspiration during the course of this present body, and for this there is need of training in the current duration of human life. This training can be begun at any stage of life, or even a few seconds before death, but the usual procedure is for one to get the training from very early life, from the stage of brahmacarya, and gradually progress to the gṛhastha, vānaprastha and sannyāsa orders of life. The institution which gives such training is called varṇāśrama-dharma, or the system of sanātana-dharma, the best procedure for making the human life perfect. One is therefore required to give up the attachment to family or social or political life just at the age of fifty years, if not earlier, and the training in the vānaprastha and sannyāsa-āśramas is given for preparation of the next life. Foolish materialists, in the garb of leaders of the people in general, stick to family affairs without attempting to cut off relations with them, and thus they become victims of nature's law and get gross bodies again, according to their work. Such foolish leaders may have some respect from the people at the end of life, but that does not mean that such leaders will be immune to the natural laws under which everyone is tightly bound by the hands and feet. The best thing is, therefore, that everyone voluntarily give up family relations by transferring attachment from family, society, country, and everything thereof to the devotional service of the Lord. It is stated herein that one should give up all desires of family attachment. One must have a chance for better desires; otherwise there is no chance of giving up such morbid desires. Desire is the concomitant factor of the living entity. The living entity is eternal, and therefore his desires, which are natural for a living being, are also eternal. One cannot, therefore, stop desiring, but the subject matter for desires can be changed. So one must develop the desires for returning back home, back to Godhead, and automatically the desires for material gain, material honor and material popularity will diminish in proportion to the development of devotional service. A living being is meant for service activities, and his desires are centered around such a service attitude. Beginning from the top executive head of the state down to the insignificant pauper in the street, all are rendering some sort of service to others. The perfection of such a service attitude is only attained simply by transferring the desire of service from matter to spirit, or from Satan to God.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.15
anta-kāle tu puruṣa āgate gata-sādhvasaḥ |
chindyād asaṅga-śastreṇa spṛhāṁ dehe ’nu ye ca tam ||
The question was asked, “What should the dying man do.?” “You should perform yoga to enter into Brahman with ease, after giving up the body by your will through yoga.” In this verse he speaks of the excellence of the yoga process which was the opinion held by some sages in the great assembly. Śukadeva’s own opinion will be given at the end of the second chapter. Devoid of fear of death (sādhvasaḥ), with the weapon of detachment (asaṅga-śastrena) cut off all desires for the body (tam) and things related to the body such as sons and wife (ye anu).
Jiva's tika ||2.1.15||
anta-kāle tu puruṣa āgate gata-sādhvasaḥ | chindyād asanga-śastreṇa spṛhāṃ dehe ’nu ye ca tam ||
TRANSLATION The time of death having arrived, a man, devoid of fear of death, should cut off with the weapon of detachment desires for the body and for things related to the body such as wife and children.
This intermediate topic should be understood to be the sādhana for some others.
TEXT - SB 2.1.16
gṛhāt pravrajito dhīraḥ
puṇya-tīrtha-jalāplutaḥ
śucau vivikta āsīno
vidhivat kalpitāsane
SYNONYMS
gṛhāt—from one's home; pravrajitaḥ—having gone out; dhīraḥ—self-controlled; puṇya—pious; tīrtha—sacred place; jala-āplutaḥ—fully washed; śucau—cleansed; vivikte—solitary; āsīnaḥ—seated; vidhivat—according to regulations; kalpita—having done; āsane—on a sitting place.
TRANSLATION
One should leave home and practice self-control. In a sacred place he should bathe regularly and sit down in a lonely place duly sanctified.
PURPORT
To prepare oneself for the better next life, one must get out of one's so-called home. The system of varṇāśrama-dharma, or sanātana-dharma, prescribes retirement from family encumbrances as early as possible after one has passed fifty years of age. Modern civilization is based on family comforts, the highest standard of amenities, and therefore after retirement everyone expects to live a very comfortable life in a well-furnished home decorated with fine ladies and children, without any desire to get out of such a comfortable home. High government officers and ministers stick to their prize posts until death, and they neither dream nor desire to get out of homely comforts. Bound by such hallucinations, materialistic men prepare various plans for a still more comfortable life, but suddenly cruel death comes without mercy and takes away the great planmaker against his desire, forcing him to give up the present body for another body. Such a planmaker is thus forced to accept another body in one of the 8,400,000 species of life according to the fruits of the work he has performed. In the next life, persons who are too much attached to family comforts are generally awarded lower species of life on account of sinful acts performed during a long duration of sinful life, and thus all the energy of the human life is spoiled. In order to be saved from the danger of spoiling the human form of life and being attached to unreal things, one must take warning of death at the age of fifty, if not earlier. The principle is that one should take it for granted that the death warning is already there, even prior to the attainment of fifty years of age, and thus at any stage of life one should prepare himself for a better next life. The system of the sanātana-dharma institution is so made that the follower is trained for the better next life without any chance that the human life will be spoiled. The holy places all over the world are meant for the residential purposes of retired persons getting ready for a better next life. Intelligent persons must go there at the end of life, and for that matter, after fifty years of age, to live a life of spiritual regeneration for the sake of being freed from family attachment, which is considered to be the shackle of material life. One is recommended to quit home just to get rid of material attachment because one who sticks to family life until death cannot get rid of material attachment and as long as one is materially attached one cannot understand spiritual freedom. One should not, however, become self-complacent simply by leaving home or by creating another home at the holy place, either lawfully or unlawfully. Many persons leave home and go to such holy places, but due to bad association, again become family men by illicit connection with the opposite sex. The illusory energy of matter is so strong that one is apt to be under such illusion at every stage of life, even after quitting one's happy home. Therefore, it is essential that one practice self-control by celibacy without the least desire for sex indulgence. For a man desiring to improve the condition of his existence, sex indulgence is considered suicidal, or even worse. Therefore, to live apart from family life means to become self-controlled in regard to all sense desires, especially sex desires. The method is that one should have a duly sanctified sitting place made of straw, deerskin and carpet, and thus sitting on it one should chant the holy name of the Lord without offense, as prescribed above. The whole process is to drag the mind from material engagements and fix it on the lotus feet of the Lord. This simple process alone will help one advance to the highest stage of spiritual success.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.16
gṛhāt pravrajito dhīraḥ puṇya-tīrtha-jalāplutaḥ |
śucau vivikta āsīno vidhivat kalpitāsane ||
abhyasen manasā śuddha trivṛd-brahmākṣaraṁ param |
mano yacchej jita-śvāso brahma-bījam avismaran ||
Dhīra represents the first stage of yama such as brahmacarya. Bathing in holy rivers represents the second stage of niyama. Sitting on the āsana made according to the rules -- of kuśa, deer skin and cloth -- represents the third stage of āsana. Chanting the three syllables combined as oṁ repeatedly is the fourth stage of prāṇāyāma. By much practice of prāṇāyāma one should first make the mind motionless (mano yacchet). Brahma-bījam means oṁ.
Jiva's tika ||2.1.16||
gṛhāt pravrajito dhīraḥ puṇya-tīrtha-jalāplutaḥ | śucau vivikta āsīno vidhivat kalpitāsane ||
abhyasen manasā śuddha trivṛd-brahmākṣaraṃ param | mano yacchej jita-śvāso brahma-bījam avismaran ||
TRANSLATION The person controlling his senses should leave the house, take bath in holy places, and then sitting on a seat made according to rules in a solitary, clean place, should repeat the pure syllable oṃ using the mind and controlling the breath, make the mind motionless while remembering oṃ.
Two verses are taken together.
TEXT - SB 2.1.17
abhyasen manasā śuddhaṁ
trivṛd-brahmākṣaraṁ param
mano yacchej jita-śvāso
brahma-bījam avismaran
SYNONYMS
abhyaset—one should practice; manasā—by the mind; śuddham—sacred; tri-vṛt—composed of the three; brahma-akṣaram—transcendental letters; param—the supreme; manaḥ—mind; yacchet—get under control; jita-śvāsaḥ—by regulating the breathing air; brahma—absolute; bījam—seed; avismaran—without being forgotten.
TRANSLATION
After sitting in the above manner, make the mind remember the three transcendental letters [a-u-m], and by regulating the breathing process, control the mind so as not to forget the transcendental seed.
PURPORT
Oṁkāra, or the praṇava, is the seed of transcendental realization, and it is composed of the three transcendental letters a-u-m. By its chanting by the mind, in conjunction with the breathing process, which is a transcendental but mechanical way of getting into trance, as devised by the experience of great mystics, one is able to bring the mind, which is materially absorbed, under control. This is the way of changing the habit of the mind. The mind is not to be killed. Mind or desire cannot be stopped, but to develop a desire to function for spiritual realization, the quality of engagement by the mind has to be changed. The mind is the pivot of the active sense organs, and as such if the quality of thinking, feeling and willing is changed, naturally the quality of actions by the instrumental senses will also change. Oṁkāra is the seed of all transcendental sound and it is only the transcendental sound which can bring about the desired change of the mind and the senses. Even a mentally deranged man can be cured by treatment of transcendental sound. In the Bhagavad-gītā, the praṇava (oṁkāra) has been accepted as the direct, literal representation of the Supreme Absolute Truth. One who is not able to chant directly the holy name of the Lord, as recommended above, can easily chant the praṇava (oṁkāra). This oṁkāra is a note of address, such as "O my Lord," just as oṁ hari om means "O my Lord, the Supreme Personality of Godhead." As we have explained before, the Lord's holy name is identical with the Lord Himself. So also is oṁkāra. But persons who are unable to realize the transcendental personal form or name of the Lord on account of their imperfect senses (in other words, the neophytes) are trained to the practice of self-realization by this mechanical process of regulating the breathing function and simultaneously repeating the praṇava (oṁkāra) within the mind. As we have several times expressed, since the transcendental name, form, attributes, pastimes, etc., of the Personality of Godhead are impossible to understand with the present material senses, it is necessary that through the mind, the center of sensual activities, such transcendental realization be set into motion. The devotees directly fix their minds on the Person of the Absolute Truth. But one who is unable to accommodate such personal features of the Absolute is disciplined in impersonality to train the mind to make further progress.
TEXT - SB 2.1.18
niyacched viṣayebhyo 'kṣān
manasā buddhi-sārathiḥ
manaḥ karmabhir ākṣiptaṁ
śubhārthe dhārayed dhiyā
SYNONYMS
niyacchet—withdraw; viṣayebhyaḥ—from sense engagements; akṣān—the senses; manasā—by dint of the mind; buddhi—intelligence; sārathiḥ—driver; manaḥ—the mind; karmabhiḥ—by the fruitive work; ākṣiptam—being absorbed in; śubha-arthe—for the sake of the Lord; dhārayet—hold up; dhiyā—in full consciousness.
TRANSLATION
Gradually, as the mind becomes progressively spiritualized, withdraw it from sense activities, and by intelligence the senses will be controlled. The mind too absorbed in material activities can be engaged in the service of the Personality of Godhead and become fixed in full transcendental consciousness.
PURPORT
The first process of spiritualizing the mind by mechanical chanting of the praṇava (oṁkāra) and by control of the breathing system is technically called the mystic or yogic process of prāṇāyāma, or fully controlling the breathing air. The ultimate state of this prāṇāyāma system is to be fixed in trance, technically called samādhi. But experience has proven that even the samādhi stage also fails to control the materially absorbed mind. For example, the great mystic Viśvāmitra Muni, even in the stage of samadhi, became a victim of the senses and cohabited with Menakā. History has already recorded this. The mind, although ceasing to think of sensual activities at present, remembers past sensual activities from the subconscious status and thus disturbs one from cent percent engagement in self-realization. Therefore, Śukadeva Gosvāmī recommends the next step of assured policy, namely to fix one's mind in the service of the Personality of Godhead. Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, also recommends this direct process in the Bhagavad-gītā (6.47). Thus, the mind being spiritually cleansed, one should at once engage himself in the transcendental loving service of the Lord by the different devotional activities of hearing, chanting, etc. If performed under proper guidance, that is the surest path of progress, even for the disturbed mind.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.18
niyacched viṣayebhyo ’kṣān manasā buddhi-sārathiḥ |
manaḥ karmabhir ākṣiptaṁ śubhārthe dhārayed dhiyā ||
One should restrain the senses such as the eye from the sense objects by the mind whose assistant is the intelligence and concentrate with intelligence on the Lord. The mind is always agitated by previous karmas.
By the controlled mind one should withdraw the senses such as eye and ear from the sense objects such as sound. This is the fifth stage, pratyāhāra. The mind, whose assistant is the intelligence which discriminates, should then concentrate with intelligence on the form of the Lord (śubhārthe). This is the sixth stage of dhāraṇā. The mind is described as that which is impossible to make motionless by prāṇāyāma and other processes because of the extreme strength of previous karmas.
TEXT - SB 2.1.19
tatraikāvayavaṁ dhyāyed
avyucchinnena cetasā
mano nirviṣayaṁ yuktvā
tataḥ kiñcana na smaret
padaṁ tat paramaṁ viṣṇor
mano yatra prasīdati
SYNONYMS
tatra—thereafter; eka—one by one; avayavam—limbs of the body; dhyāyet—should be concentrated upon; avyucchinnena—without being deviated from the complete form; cetasā—by the mind; manaḥ—mind; nirviṣayam—without being contaminated by sense objects; yuktvā—being dovetailed; tataḥ—after that; kiñcana—anything; na—do not; smaret—think of; padam—personality; tat—that; paramam—Supreme; viṣṇoḥ—of Viṣṇu; manaḥ—the mind; yatra—whereupon; prasīdati—becomes reconciled.
TRANSLATION
Thereafter, you should meditate upon the limbs of Viṣṇu, one after another, without being deviated from the conception of the complete body. Thus the mind becomes free from all sense objects. There should be no other thing to be thought upon. Because the Supreme Personality of Godhead, Viṣṇu, is the Ultimate Truth, the mind becomes completely reconciled in Him only.
PURPORT
Foolish persons, bewildered by the external energy of Viṣṇu, do not know that the ultimate goal of the progressive search after happiness is to get in touch directly with Lord Viṣṇu, the Personality of Godhead. Viṣṇu-tattva is an unlimited expansion of different transcendental forms of the Personality of Godhead, and the supreme or original form of viṣṇu-tattva is Govinda, or Lord Kṛṣṇa, the supreme cause of all causes. Therefore, thinking of Viṣṇu or meditating upon the transcendental form of Viṣṇu, specifically upon Lord Kṛṣṇa, is the last word on the subject of meditation. This meditation may be begun from the lotus feet of the Lord. One should not, however, forget or be misled from the complete form of the Lord; thus one should practice thinking of the different parts of His transcendental body, one after another. Here in this verse, it is definitely assured that the Supreme Lord is not impersonal. He is a person, but His body is different from those of conditioned persons like us. Otherwise, meditation beginning from the praṇava (oṁkāra) up to the limbs of the personal body of Viṣṇu would not have been recommended by Śukadeva Gosvāmī for the attainment of complete spiritual perfection. The Viṣṇu forms of worship in great temples of India are not, therefore, arrangements of idol worship, as they are wrongly interpreted to be by a class of men with a poor fund of knowledge; rather, they are different spiritual centers of meditation on the transcendental limbs of the body of Viṣṇu. The worshipable Deity in the temple of Viṣṇu is identical with Lord Viṣṇu by the inconceivable potency of the Lord. Therefore, a neophyte's concentration or meditation upon the limbs of Viṣṇu in the temple, as contemplated in the revealed scriptures, is an easy opportunity for meditation for persons who are unable to sit down tightly at one place and then concentrate upon praṇava oṁkāra or the limbs of the body of Viṣṇu, as recommended herein by Śukadeva Gosvāmī, the great authority. The common man can benefit more by meditating on the form of Viṣṇu in the temple than on the oṁkāra, the spiritual combination of a-u-m as explained before. There is no difference between oṁkāra and the forms of Viṣṇu, but persons unacquainted with the science of Absolute Truth try to create dissension by differentiating between the forms of Viṣṇu and that of oṁkāra. Here it is indicated that the Viṣṇu form is the ultimate goal of meditation, and as such it is better to concentrate upon the forms of Viṣṇu than on impersonal oṁkāra. The latter process is also more difficult than the former.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.19
tatraikāvayavaṁ dhyāyed avyucchinnena cetasā |
mano nirviṣayaṁ yuktvā tataḥ kiñcana na smaret |
padaṁ tat paramaṁ viṣṇor mano yatra prasīdati ||
Next the seven stage, meditation, is described. One should meditate on the individual limbs of the Lord. Dhāraṇā makes the mind steady by concentration on the Lord in general. Meditation or dhyāna is a more complete steadiness of the mind produced by contemplating the limbs of the Lord. This is with uninterrupted consciousness. Engaging the mind which is without contact with sense objects, one should not think of anything else. This is the brahman, the form (padam) of the Lord, in which the mind is extinguished. This is the eighth stage, samādhi.
TEXT - SB 2.1.20
rajas-tamobhyām ākṣiptaṁ
vimūḍhaṁ mana ātmanaḥ
yacched dhāraṇayā dhīro
hanti yā tat-kṛtaṁ malam
SYNONYMS
rajaḥ—the passionate mode of nature; tamobhyām—as well as by the ignorant mode of material nature; ākṣiptam—agitated; vimūḍham—bewildered; manaḥ—the mind; ātmanaḥ—of one's own; yacchet—get it rectified; dhāraṇayā—by conception (of Viṣṇu); dhīraḥ—the pacified; hanti—destroys; yā—all those; tat-kṛtam—done by them; malam—dirty things.
TRANSLATION
One's mind is always agitated by the passionate mode of material nature and bewildered by the ignorant mode of nature. But one can rectify such conceptions by the relation of Viṣṇu and thus become pacified by cleansing the dirty things created by them.
PURPORT
Persons generally conducted by the modes of passion and ignorance cannot be bona fide candidates for being situated in the transcendental stage of God realization. Only persons conducted by the mode of goodness can have the knowledge of the Supreme Truth. Effects of the modes of passion and ignorance are manifested by too much hankering after wealth and women. And those who are too much after wealth and women can rectify their leanings only by constant remembrance of Viṣṇu in His potential impersonal feature. Generally the impersonalists or monists are influenced by the modes of passion and ignorance. Such impersonalists think of themselves as liberated souls, but they have no knowledge of the transcendental personal feature of the Absolute Truth. Actually they are impure in heart on account of being devoid of knowledge of the personal feature of the Absolute. In the Bhagavad-gītā, it is said that after many hundreds of births, the impersonal philosopher surrenders unto the Personality of Godhead. To acquire such a qualification of God realization in the personal feature, the neophyte impersonalist is given a chance to realize the relation of the Lord in everything by the philosophy of pantheism.
Pantheism in its higher status does not permit the student to form an impersonal conception of the Absolute Truth, but it extends the conception of the Absolute Truth into the field of the so-called material energy. Everything created by the material energy can be dovetailed with the Absolute by an attitude of service, which is the essential part of living energy. The pure devotee of the Lord knows the art of converting everything into its spiritual existence by this service attitude, and only in that devotional way can the theory of pantheism be perfected.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.20
rajas-tamobhyām ākṣiptaṁ vimūḍhaṁ mana ātmanaḥ |
yacched dhāraṇayā dhīro hanti yā tat-kṛtaṁ malam ||
If there is again disturbance from the guṇas, one should make dhāraṇā firm. Agitated by rajas and bewildered by tamas, one should control one’s mind. That will destroy the contamination created by rajas and tamas (tat-kṛtam).
Jiva's tika ||2.1.20||
rajas-tamobhyām ākṣiptaṃ vimūḍhaṃ mana ātmanaḥ | yacched dhāraṇayā dhīro hanti yā tat-kṛtaṃ malam ||
TRANSLATION The wise man controls the mind agitated by rajas and bewildered by tamas by practice of dhāraṇā, which destroys the impurity produced by rajas and tamas.
For a person whose mind is completely agitated, meditation on the Lord directly is not prescribed here. The cause of agitation, the material world, becomes the object of meditation for this person.
TEXT - SB 2.1.21
yasyāṁ sandhāryamāṇāyāṁ
yogino bhakti-lakṣaṇaḥ
āśu sampadyate yoga
āśrayaṁ bhadram īkṣataḥ
SYNONYMS
yasyām—by such systematic remembrance; sandhāryamāṇāyām—and thus being fixed in the habit of; yoginaḥ—the mystics; bhakti-lakṣaṇaḥ—being practiced to the devotional system; āśu—very soon; sampadyate—attains success; yogaḥ—connection by devotional service; āśrayam—under the shelter of; bhadram—the all-good; īkṣataḥ—which seeing that.
TRANSLATION
O King, by this system of remembrance and by being fixed in the habit of seeing the all-good personal conception of the Lord, one can very soon attain devotional service to the Lord, under His direct shelter.
PURPORT
Success of mystic performances is achieved only by the help of the devotional attitude. Pantheism, or the system of feeling the presence of the Almighty everywhere, is a sort of training of the mind to become accustomed to the devotional conception, and it is this devotional attitude of the mystic that makes possible the successful termination of such mystic attempts. One is not, however, elevated to such a successful status without the tinge of mixture in devotional service. The devotional atmosphere created by pantheistic vision develops into devotional service in later days, and that is the only benefit for the impersonalist. It is confirmed in the Bhagavad-gītā (12.5) that the impersonal way of self-realization is more troublesome because it reaches the goal in an indirect way, although the impersonalist also becomes obsessed with the personal feature of the Lord after a long time.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.21
yasyāṁ sandhāryamāṇāyāṁ yogino bhakti-lakṣaṇaḥ |
āśu sampadyate yoga āśrayaṁ bhadram īkṣataḥ ||
In that dhārāṇā, yoga which has qualities of bhakti, bhakti-miśra-yoga -- in which the person has desire for liberation, but not without some bhakti -- is accomplished for the yogī who sees the Lord by dhāraṇā (bhadram āśrayam).
Jiva's tika ||2.1.21||
yasyāṃ sandhāryamāṇāyāṃ yogino bhakti-lakṣaṇaḥ | āśu sampadyate yoga āśrayaṃ bhadram īkṣataḥ ||
TRANSLATION In that process of dhāraṇā, the yogī who sees the Lord by dhāraṇā quickly completes bhakti-miśra-yoga.
Bhakti-lakṣaṇaḥ refers to this indirect process of dhāṛaṇa.
TEXT - SB 2.1.22
rājovāca
yathā sandhāryate brahman
dhāraṇā yatra sammatā
yādṛśī vā hared āśu
puruṣasya mano-malam
SYNONYMS
rājā uvāca—the fortunate King said; yathā—as it is; sandhāryate—the conception is made; brahman—O brāhmaṇa; dhāraṇā—conception; yatra—where and how; sammatā—in a summary; yādṛśī—the way by which; vā—or; haret—extricated; āśu—without delay; puruṣasya—of a person; manaḥ—of the mind; malam—dirty things.
TRANSLATION
The fortunate King Parīkṣit, inquiring further, said: O brāhmaṇa, please describe in full detail how and where the mind has to be applied and how the conception can be fixed so that the dirty things in a person's mind can be removed.
PURPORT
The dirty things in the heart of a conditioned soul are the root cause of all troubles for him. A conditioned soul is surrounded by the manifold miseries of material existence, but on account of his gross ignorance he is unable to remove the troubles due to dirty things in the heart, accumulated during the long prison life in the material world. He is actually meant to serve the will of the Supreme Lord, but on account of the dirty things in the heart, he likes to serve his concocted desires. These desires, instead of giving him any peace of mind, create new problems and thus bind him to the cycle of repeated birth and death. These dirty things of fruitive work and empiric philosophy can be removed only by association with the Supreme Lord. The Lord, being omnipotent, can offer His association by His inconceivable potencies. Thus persons who are unable to pin their faith on the personal feature of the Absolute are given a chance to associate with His virāṭ-rūpa, or the cosmic impersonal feature of the Lord. The cosmic impersonal feature of the Lord is a feature of His unlimited potencies. Since the potent and potencies are identical, even the conception of His impersonal cosmic feature helps the conditioned soul to associate with the Lord indirectly and thus gradually rise to the stage of personal contact.
Mahārāja Parīkṣit was already directly connected with the personal feature of the Lord Śrī Kṛṣṇa, and as such he had no need to inquire from Śukadeva Gosvāmī about where and how to apply the mind in the impersonal virāṭ-rūpa of the Lord. But he inquired after a detailed description of the matter for the benefit of others, who are unable to conceive of the transcendental personal feature of the Lord as the form of eternity, knowledge and bliss. The nondevotee class of men cannot think of the personal feature of the Lord. Because of their poor fund of knowledge, the personal form of the Lord, like Rāma or Kṛṣṇa, is completely revolting to them. They have a poor estimation of the potency of the Lord. In the Bhagavad-gītā (9.11) it is explained by the Lord Himself that people with a poor fund of knowledge deride the supreme personality of the Lord, taking Him to be a common man. Such men are ignorant of the inconceivable potency of the Lord. By the inconceivable potency of the Lord, He can move in human society or any other society of living beings and yet remain the same omnipotent Lord, without deviating in the slightest from His transcendental position. So, for the benefit of men who are unable to accept the Lord in His personal eternal form, Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī how to fix the mind on Him in the beginning, and the Gosvāmī replied in detail as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.22
rājovāca—
yathā sandhāryate brahman dhāraṇā yatra sammatā |
yādṛśī vā hared āśu puruṣasya mano-malam ||
The King asks about bhakti-miśra-yoga out of curiosity, not because he wants to practice. It is only appropriate that the student of Śukadeva would have an inclination for pure bhakti like Śukadeva.
Jiva's tika ||2.1.22||
rājovāca— yathā sandhāryate brahman dhāraṇā yatra sammatā | yādṛśī vā hared āśu puruṣasya mano-malam ||
TRANSLATION The king said: O brāhmaṇa! How is dhāraṇā accomplished? What is the approved object of concentration? How can one quickly remove the contaminations in the mind?
The king asks the question for other’s benefit.
TEXT - SB 2.1.23
śrī-śuka uvāca
jitāsano jita-śvāso
jita-saṅgo jitendriyaḥ
sthūle bhagavato rūpe
manaḥ sandhārayed dhiyā
SYNONYMS
śrī-śukaḥ uvāca—Śukadeva Gosvāmī said; jita-āsanaḥ—controlled sitting posture; jita-śvāsaḥ—controlled breathing process; jita-saṅgaḥ—controlled association; jita-indriyaḥ—controlled senses; sthūle—in the gross matter; bhagavataḥ—unto the Personality of Godhead; rūpe—in the feature of; manaḥ—the mind; sandhārayet—must apply; dhiyā—by intelligence.
TRANSLATION
Śukadeva Gosvāmī answered: One should control the sitting posture, regulate the breathing process by the yogic prāṇāyāma and thus control the mind and senses and with intelligence apply the mind to the gross potencies of the Lord [called the virāṭ-rūpa].
PURPORT
The materially absorbed mind of the conditioned soul does not allow him to transcend the limit of the bodily conception of self, and thus the yoga system for meditation (controlling the sitting posture and breathing process and fixing the mind upon the Supreme) is prescribed in order to mold the character of the gross materialist. Unless such materialists are able to cleanse the materially absorbed mind, it is impossible for them to concentrate upon thoughts of transcendence. And to do so one may fix one's mind on the gross material or external feature of the Lord. The different parts of the gigantic form of the Lord are described in the following verses. The materialistic men are very anxious to have some mystic powers as a result of such a controlling process, but the real purpose of yogic regulations is to eradicate the accumulated dirty things like lust, anger, avarice and all such material contaminations. If the mystic yogī is diverted by the accompanying feats of mystic control, then his mission of yogic success is a failure, because the ultimate aim is God realization. He is therefore recommended to fix his gross materialistic mind by a different conception and thus realize the potency of the Lord. As soon as the potencies are understood to be instrumental manifestations of the transcendence, one automatically advances to the next step, and gradually the stage of full realization becomes possible for him.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.23
śrī-śuka uvāca—
jitāsano[90]jita-śvāso jita-saṅgo jitendriyaḥ |
sthūle bhagavato rūpe manaḥ sandhārayed dhiyā ||
This verse answers the first question. For those yogīs who cannot concentrate on the spiritual form of the Paramātmā mentioned in verse 21, concentration on the universal form for removing the continuation of attraction and repulsion is described.
TEXT - SB 2.1.24
viśeṣas tasya deho 'yaṁ
sthaviṣṭhaś ca sthavīyasām
yatredaṁ vyajyate viśvaṁ
bhūtaṁ bhavyaṁ bhavac ca sat
SYNONYMS
viśeṣaḥ—personal; tasya—His; dehaḥ—body; ayam—this; sthaviṣṭhaḥ—grossly material; ca—and; sthavīyasām—of all matter; yatra—wherein; idam—all these phenomena; vyajyate—is experienced; viśvam—universe; bhūtam—past; bhavyam—future; bhavat—present; ca—and; sat—resultant.
TRANSLATION
This gigantic manifestation of the phenomenal material world as a whole is the personal body of the Absolute Truth, wherein the universal resultant past, present and future of material time is experienced.
PURPORT
Anything, either material or spiritual, is but an expansion of the energy of the Supreme Personality of Godhead, and as stated in the Bhagavad-gītā (13.13), the omnipotent Lord has His transcendental eyes, heads and other bodily parts distributed everywhere. He can see, hear, touch or manifest Himself anywhere and everywhere, for He is present everywhere as the Supersoul of all infinitesimal souls, although He has His particular abode in the absolute world. The relative world is also His phenomenal representation because it is nothing but an expansion of His transcendental energy. Although He is in His abode, His energy is distributed everywhere, just as the sun is localized as well as expanded everywhere, since the rays of the sun, being nondifferent from the sun, are accepted as expansions of the sun disc. In the Viṣṇu Purāṇa (1.22.52) it is said that as fire expands its rays and heat from one place, similarly the Supreme Spirit, the Personality of Godhead, expands Himself by His manifold energy everywhere and anywhere. The phenomenal manifestation of the gigantic universe is only a part of His virāṭ body. Less intelligent men cannot conceive of the transcendental all-spiritual form of the Lord, but they are astounded by His different energies, just as the aborigines are struck with wonder by the manifestation of lightning, a gigantic mountain or a hugely expanded banyan tree. The aborigines praise the strength of the tiger and the elephant because of their superior energy and strength. The asuras cannot recognize the existence of the Lord, although there are vivid descriptions of the Lord in the revealed scriptures, although the Lord incarnates and exhibits His uncommon strength and energy, and although He is accepted as the Supreme Personality of Godhead by learned scholars and saints like Vyāsadeva, Nārada, Asita and Devala in the past and by Arjuna in the Bhagavad-gītā, as also by the ācāryas like Śaṅkara, Rāmānuja, Madhva and Lord Śrī Caitanya in the modern age. The asuras do not accept any evidential proof from the revealed scriptures, nor do they recognize the authority of the great ācāryas. They want to see with their own eyes at once. Therefore they can see the gigantic body of the Lord as virāṭ, which will answer their challenge, and since they are accustomed to paying homage to superior material strength like that of the tiger, elephant and lightning, they can offer respect to the virāṭ-rūpa. Lord Kṛṣṇa, by the request of Arjuna, exhibited His virāṭ-rūpa for the asuras. A pure devotee of the Lord, being unaccustomed to looking into such a mundane gigantic form of the Lord, requires special vision for the purpose. The Lord, therefore, favored Arjuna with special vision for looking into His virāṭ-rūpa, which is described in the Eleventh Chapter of the Bhagavad-gītā. This virāṭ-rūpa of the Lord was especially manifested, not for the benefit of Arjuna, but for that unintelligent class of men who accept anyone and everyone as an incarnation of the Lord and so mislead the general mass of people. For them, the indication is that one should ask the cheap incarnation to exhibit his virāṭ-rūpa and thus be established as an incarnation. The virāṭ-rūpa manifestation of the Lord is simultaneously a challenge to the atheist and a favor for the asuras, who can think of the Lord as virāṭ and thus gradually cleanse the dirty things from their hearts in order to become qualified to actually see the transcendental form of the Lord in the near future. This is a favor of the all-merciful Lord to the atheists and the gross materialists.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.24
viśeṣas tasya deho ’yaṁ sthaviṣṭhaś ca sthavīyasām |
yatredaṁ vyajyate viśvaṁ bhūtaṁ bhavyaṁ bhavac ca sat ||
Viśeṣaḥ means the samaṣṭi universal form. By meditating on all things heard and seen as the form of the Lord, as the Lord’s outstanding vibhūtis, hatred and envy and other bad qualities should never appear in the mind. Thus the heart becomes pure with absence of those negative qualities. With purity of heart, dhāraṇā on the form of Viṣṇu with spiritual form becomes easy. Sat means “only effects.”
TEXT - SB 2.1.25
aṇḍa-kośe śarīre 'smin
saptāvaraṇa-saṁyute
vairājaḥ puruṣo yo 'sau
bhagavān dhāraṇāśrayaḥ
SYNONYMS
aṇḍa-kośe—within the universal shell; śarīre—in the body of; asmin—this; sapta—sevenfold; āvaraṇa—coverings; saṁyute—having so done; vairājaḥ—the gigantic universal; puruṣaḥ—form of the Lord; yaḥ—that; asau—He; bhagavān—the Personality of Godhead; dhāraṇā—conception; āśrayaḥ—object of.
TRANSLATION
The gigantic universal form of the Personality of Godhead, within the body of the universal shell, which is covered by sevenfold material elements, is the subject for the virāṭ conception.
PURPORT
Simultaneously, the Lord has multifarious other forms, and all of them are identical with the original fountainhead form of the Lord, Śrī Kṛṣṇa. In the Bhagavad-gītā, it has been proven that the original transcendental and eternal form of the Lord is Śrī Kṛṣṇa, the Absolute Personality of Godhead, but by His inconceivable internal potency, ātma-māyā, He can expand Himself by multifarious forms and incarnations simultaneously, without being diminished in His full potency. He is complete, and although innumerable complete forms emanate from Him, He is still complete, without any loss. That is His spiritual or internal potency. In the Eleventh Chapter of the Bhagavad-gītā, the Personality of Godhead, Lord Kṛṣṇa, manifested His virāṭ-rūpa just to convince the less intelligent class of men, who cannot conceive of the Lord as appearing just like a human being, that He factually has the potency of His claim to be the Supreme Absolute person without any rival or superior. Materialistic men can think, although very imperfectly, of the huge universal space, comprehending an innumerable number of planets as big as the sun. They can see only the circular sky overhead, without any information that this universe, as well as many other hundreds of thousands of universes, are each covered by sevenfold material coverings of water, fire, air, sky, ego, noumenon and material nature, just like a huge football, pumped and covered, floating on the water of the Causal Ocean, wherein the Lord is lying as Mahā-Viṣṇu. All the universes in seed are emanating from the breathing of the Mahā-Viṣṇu, who is but part of a partial expansion of the Lord, and all the universes presided over by the Brahmās vanish when the Mahā-Viṣṇu withdraws His great breath. In this way, the material worlds are being created and vanished by the supreme will of the Lord. The poor foolish materialist can just imagine how ignorantly he puts forward an insignificant creature to become His rival incarnation, simply on the allegations of a dying man. The virāṭ-rūpa was particularly exhibited by the Lord just to give lessons to such foolish men, so that one can accept a person as the incarnation of Godhead only if such a person is able to exhibit such a virāṭ-rūpa as Lord Kṛṣṇa did. The materialistic person may concentrate his mind upon the virāṭ or gigantic form of the Lord in his own interest and as recommended by Śukadeva Gosvāmī, but he must be on his guard not to be misled by pretenders who claim to be the identical person as Lord Kṛṣṇa but are not able to act like Him or exhibit the virāṭ-rūpa, comprehending the whole of the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.25
aṇḍa-kośe career ’smin saptāvaraṇa-saṁyute |
vairājaḥ puruṣo yo ’sau bhagavān dhāraṇāśrayaḥ ||
Within the universal shell made of seven layers exists the universal form, the Lord, who is the object of dhāraṇā.
Where does he reside? Who is he? In the universe of five hundred million yojanas breadth, with seven coverings of earth, water, fire, air, ether, false ego, and mahat-tattva, is the universal form (vairajaḥ), the gross body belonging to the totality of jīvas called Hiraṇyagarbha (his subtle body). Garbhodakaśāyī-viṣṇu, the second puruṣa, is the antaryāmī of Hiraṇyagarbha. The universal form (vairajaḥ), being worshipped as his representative, is also called Bhagavān.
TEXT - SB 2.1.26
pātālam etasya hi pāda-mūlaṁ
paṭhanti pārṣṇi-prapade rasātalam
mahātalaṁ viśva-sṛjo 'tha gulphau
talātalaṁ vai puruṣasya jaṅghe
SYNONYMS
pātālam—the planets at the bottom of the universe; etasya—of His; hi—exactly; pāda-mūlam—soles of the feet; paṭhanti—they study it; pārṣṇi—the heels; prapade—the toes; rasātalam—the planets named Rasātala; mahātalam—the planets named Mahātala; viśva-sṛjaḥ—of the creator of the universe; atha—thus; gulphau—the ankles; talātalam—the planets named Talātala; vai—as they are; puruṣasya—of the gigantic person; jaṅghe—the shanks.
TRANSLATION
Persons who have realized it have studied that the planets known as Pātāla constitute the bottoms of the feet of the universal Lord, and the heels and the toes are the Rasātala planets. The ankles are the Mahātala planets, and His shanks constitute the Talātala planets.
PURPORT
Outside the bodily existence of the Supreme Personality of Godhead, the manifested cosmic existence has no reality. Everything and anything of the manifested world rests on Him, as confirmed in the Bhagavad-gītā (9.4), but that does not imply that everything and anything in the vision of a materialist is the Supreme Personality. The conception of the universal form of the Lord gives a chance to the materialist to think of the Supreme Lord, but the materialist must know for certain that his visualization of the world in a spirit of lording over it is not God realization. The materialistic view of exploitation of the material resources is occasioned by the illusion of the external energy of the Lord, and as such, if anyone wants to realize the Supreme Truth by conceiving of the universal form of the Lord, he must cultivate the service attitude. Unless the service attitude is revived, the conception of virāṭ realization will have very little effect on the seer. The transcendental Lord, in any conception of His form, is never a part of the material creation. He keeps His identity as Supreme Spirit in all circumstances and is never affected by the three material qualities, for everything material is contaminated. The Lord always exists by His internal energy.
The universe is divided into fourteen planetary systems. Seven planetary systems, called Bhūr, Bhuvar, Svar, Mahar, Janas, Tapas and Satya, are upward planetary systems, one above the other. There are also seven planetary systems downward, known as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla, gradually, one below the other. In this verse, the description begins from the bottom because it is in the line of devotion that the Lord's bodily description should begin from His feet. Śukadeva Gosvāmī is a recognized devotee of the Lord, and he is exactly correct in the description.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.26
pātālam etasya hi pāda-mūlaṁ
paṭhanti pārṣṇi-prapade rasātalam |
mahātalaṁ viśva-sṛjo ’tha gulphau
talātalaṁ vai puruṣasya jaṅghe ||
How should one meditate on the different limbs? Pāda-mūlam is the under side of the foot. Pārṣṇi-prapade is the heel.
TEXT - SB 2.1.27
dve jānunī sutalaṁ viśva-mūrter
ūru-dvayaṁ vitalaṁ cātalaṁ ca
mahītalaṁ taj-jaghanaṁ mahīpate
nabhastalaṁ nābhi-saro gṛṇanti
SYNONYMS
dve—two; jānunī—two knees; sutalam—the planetary system named Sutala; viśva-mūrteḥ—of the universal form; ūru-dvayam—the two thighs; vitalam—the planetary system named Vitala; ca—also; atalam—the planets named Atala; ca—and; mahītalam—the planetary system named Mahītala; tat—of that; jaghanam—the hips; mahīpate—O King; nabhastalam—outer space; nābhi-saraḥ—the depression of the navel; gṛṇanti—they take it so.
TRANSLATION
The knees of the universal form are the planetary system of the name Sutala, and the two thighs are the Vitala and Atala planetary systems. The hips are Mahītala, and outer space is the depression of His navel.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.27
dve jānunī sutalaṁ viśva-mūrter
ūru-dvayaṁ vitalaṁ cāt mahīpate
nabhastalaṁ nābhi-saro gṛṇanti ||
The lower portion of the thighs is Vitala and the upper portion is Atala.
TEXT - SB 2.1.28
uraḥ-sthalaṁ jyotir-anīkam asya
grīvā mahar vadanaṁ vai jano 'sya
tapo varāṭīṁ vidur ādi-puṁsaḥ
satyaṁ tu śīrṣāṇi sahasra-śīrṣṇaḥ
SYNONYMS
uraḥ—high; sthalam—place (the chest); jyotiḥ-anīkam—the luminary planets; asya—of Him; grīvā—the neck; mahaḥ—the planetary system above the luminaries; vadanam—mouth; vai—exactly; janaḥ—the planetary system above Mahar; asya—of Him; tapaḥ—the planetary system above the Janas; varāṭīm—forehead; viduḥ—is known; ādi—the original; puṁsaḥ—personality; satyam—the topmost planetary system; tu—but; śīrṣāṇi—the head; sahasra—one thousand; śīrṣṇaḥ—one with heads.
TRANSLATION
The chest of the Original Personality of the gigantic form is the luminary planetary system, His neck is the Mahar planets, His mouth is the Janas planets, and His forehead is the Tapas planetary system. The topmost planetary system, known as Satyaloka, is the head of He who has one thousand heads.
PURPORT
The effulgent luminary planets like the sun and the moon are situated almost in the midplace of the universe, and as such they are to be known as the chest of the original gigantic form of the Lord. And above the luminary planets, called also the heavenly places of the universal directorate demigods, are the Mahar, Janas and Tapas planetary systems, and, above all, the Satyaloka planetary system, where the chief directors of the modes of material nature reside, namely Viṣṇu, Brahmā and Śiva. This Viṣṇu is known as the Kṣīrodakaśāyī Viṣṇu, and He acts as the Supersoul in every living being. There are innumerable universes floating on the Causal Ocean, and in each of them the representation of the virāṭ form of the Lord is there along with innumerable suns, moons, heavenly demigods, Brahmās, Viṣṇus and Śivas, all of them situated in one part of the inconceivable potency of Lord Kṛṣṇa, as stated in the Bhagavad-gītā (10.42).
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.28
uraḥ-sthalaṁ jyotir-anīkam asya
grīvā mahar vadanaṁ vai jano’sya |
tapo rarāṭīṁ vidur ādi-puṁsaḥ
satyaṁ tu śīrṣāṇi sahasra-śīrṣṇaḥ ||
All the luminaries (jyotir-anīkam) mean Svarga. Rarāṭīm means forehead. Satyam means Satyaloka.
Jiva's tika ||2.1.28||
uraḥ-sthalaṃ jyotir-anīkam asya grīvā mahar vadanaṃ vai jano’sya | tapo rarāṭīṃ vidur ādi-puṃsaḥ satyaṃ tu śīrṣāṇi sahasra-śīrṣṇaḥ ||
TRANSLATION His chest is Svarga, his neck is Maharloka. His face is Janaloka. The forehead of
the universal form is known as Tapoloka. The tops of the heads of the thousandheaded form is Satyaloka.
The word gṛṇanti (they accept) of the previous verse can be understood in this verse as well.
TEXT - SB 2.1.29
indrādayo bāhava āhur usrāḥ
karṇau diśaḥ śrotram amuṣya śabdaḥ
nāsatya-dasrau paramasya nāse
ghrāṇo 'sya gandho mukham agnir iddhaḥ
SYNONYMS
indra-ādayaḥ—demigods headed by the heavenly king, Indra; bāhavaḥ—arms; āhuḥ—are called; usrāḥ—the demigods; karṇau—the ears; diśaḥ—the four directions; śrotram—the sense of hearing; amuṣya—of the Lord; śabdaḥ—sound; nāsatya-dasrau—the demigods known as the Aśvinī-kumāras; paramasya—of the Supreme; nāse—nostrils; ghrāṇaḥ—the sense of smell; asya—of Him; gandhaḥ—fragrance; mukham—the mouth; agniḥ—fire; iddhaḥ—blazing.
TRANSLATION
His arms are the demigods headed by Indra, the ten directional sides are His ears, and physical sound is His sense of hearing. His nostrils are the two Aśvinī-kumāras, and material fragrance is His sense of smell. His mouth is the blazing fire.
PURPORT
The description of the gigantic form of the Personality of Godhead made in the Eleventh Chapter of the Bhagavad-gītā is further explained here in the Śrīmad-Bhāgavatam. The description in the Bhagavad-gītā (11.30) runs as follows: "O Viṣṇu, I see You devouring all people in Your blazing mouths and covering all the universe by Your immeasurable rays. Scorching the worlds, You are manifest." In that way, Śrīmad-Bhāgavatam is the postgraduate study for the student of the Bhagavad-gītā. Both of them are the science of Kṛṣṇa, the Absolute Truth, and so they are interdependent.
The conception of the virāṭ-puruṣa, or the gigantic form of the Supreme Lord, is said to include all the dominating demigods as well as the dominated living beings. Even the minutest part of a living being is controlled by the empowered agency of the Lord. Since the demigods are included in the gigantic form of the Lord, worship of the Lord, whether in His gigantic material conception or in His eternal transcendental form as Lord Śrī Kṛṣṇa, also appeases the demigods and all the other parts and parcels, as much as watering the root of a tree distributes energy to all of the tree's other parts. Consequently, for a materialist also, worship of the universal gigantic form of the Lord leads one to the right path. One need not risk being misled by approaching many demigods for fulfillment of different desires. The real entity is the Lord Himself, and all others are imaginary, for everything is included in Him only.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.29
indrādayo bāhava āhur usrāḥ
karṇau diśaḥ śrotram amuṣya śabdaḥ |
nāsatya-dasrau paramasya nāse
ghrāṇo ’sya gandho mukham agnir iddhaḥ ||
Usrā means devatās. The devatās such as Indra are said to be his arms. The directions (diśaḥ) which are the presiding deities of our hearing are location of the hearing organ (karṇau) of the universal form. Sound, the sense object of our hearing, is his (amuṣya) organ of hearing (śrotram). Other senses, sense objects and devatās should be understood in the same way.
Though the divisions of the body of the Lord in the heart (vyasti-virāṭ) and the universal form (samasti-virāṭ are the same, this samaṣṭi-viṛāt is worshipped by the yogīs who engage in worshipping Hiraṇyagarbha, the totality of the jīvas,[91] as the Supreme Lord. The meaning here is that from the sense organs of that Supreme Lord (such as his ear) arise the objects of the senses such as sound in the universal form (rather than the literal statement that the ear is the sound). Similarly, it should be understood that from the location of the senses of the Lord arise the sense organs (such as the ear) and the devatās of the senses (such as direction devatās).[92] This is identity (sense object equals the Lord’s sense organ) is caused by considering the effect and cause to be non-different. In this way, one meditates on the universal form with the direction devatās, sound, and ear (all material ingredients of material perception) as the Supreme Lord. This is how the mental image of the place of hearing in the Lord, organ of hearing, dik-devatā and sound should be understood. Nāsatya-dasrau means the Aśvini-kumāras. Nāse means in the nostrils. Iddhaḥ means shining.
Jiva's tika ||2.1.29||
indrādayo bāhava āhur usrāḥ karṇau diśaḥ śrotram amuṣya śabdaḥ | nāsatya-dasrau paramasya nāse ghrāṇo ’sya gandho mukham agnir iddhaḥ ||
TRANSLATION The devatās such as Indra are his arms. The devatās of the directions and the organ for hearing arise from his ears. Sound arises from his organ of hearing. The Aśvinis and the organ for smelling arise from his nostrils. Fragrance arises from his organ of smelling. Flaming fire is his mouth.
These are general descriptions since the devatā of the eye is actually the sun for instance (not the sky). The exact logic is not to be studied. It is only for worship for persons ignorant of scripture. In this way there is consistency.
TEXT - SB 2.1.30
dyaur akṣiṇī cakṣur abhūt pataṅgaḥ
pakṣmāṇi viṣṇor ahanī ubhe ca
tad-bhrū-vijṛmbhaḥ parameṣṭhi-dhiṣṇyam
āpo 'sya tālū rasa eva jihvā
SYNONYMS
dyauḥ—the sphere of outer space; akṣiṇī—the eyeballs; cakṣuḥ—of eyes (senses); abhūt—it so became; pataṅgaḥ—the sun; pakṣmāṇi—eyelids; viṣṇoḥ—of the Personality of Godhead, Śrī Viṣṇu; ahanī—day and night; ubhe—both; ca—and; tat—His; bhrū—eyebrows; vijṛmbhaḥ—movements; parameṣṭhi—the supreme entity (Brahmā); dhiṣṇyam—post; āpaḥ—Varuṇa, the director of water; asya—His; tālū—palate; rasaḥ—juice; eva—certainly; jihvā—the tongue.
TRANSLATION
The sphere of outer space constitutes His eyepits, and the eyeball is the sun as the power of seeing. His eyelids are both the day and night, and in the movements of His eyebrows, the Brahmā and similar supreme personalities reside. His palate is the director of water, Varuṇa, and the juice or essence of everything is His tongue.
PURPORT
To common sense the description in this verse appears to be somewhat contradictory because sometimes the sun has been described as the eyeball and sometimes as the outer space sphere. But there is no room for common sense in the injunctions of the śāstras. We must accept the description of the śāstras and concentrate more on the form of the virāṭ-rūpa than on common sense. Common sense is always imperfect, whereas the description in the śāstras is always perfect and complete. If there is any incongruity, it is due to our imperfection and not the śāstras'. That is the method of approaching Vedic wisdom.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.30
dyaur akṣiṇī cakṣur abhūt pataṅgaḥ
pakṣmāṇi viṣṇor ahanī ubhe ca |
tad-bhrū-vijṛmbhaḥ parameṣṭhi-dhiṣṇyam
āpo[93] ’sya tālū rasa eva jihvā ||
Dyauh means the heavens. This means that the sun in the heavens is his two eye balls. The sky stands for the sun, just as , when we say “The pavilions screamed” we mean “The people in the pavilions screamed.” Form, the sense object of sight, is his organ of sight. Pataṅga means brilliant form, not the sun. Otherwise this would contradict later statements. It is said rūpāṇāṁ tejasāṁ cakṣur divaḥ sūryaysa cākṣiṇī: his eyes are related to brilliant forms and his eye balls are related to the sun. (SB 2.6.3)
etad vai pauruṣaṁ rūpaṁ bhūḥ pādau dyauḥ śiro nabhaḥ |
nābhiḥ sūryo 'kṣiṇī nāse vāyuḥ karṇau diśaḥ prabhoḥ ||
This is the representation of the Supreme Lord as the universal person, in which the earth is his feet, the heavens are his head, the antariṣka is his navel, the sun devatā is his eye balls, the wind devatā is his nostrils, the direction devatās are his ears. SB 12.11.6
Ahanī means day and night. Day can also mean night, by the logic of combining forms which always go together. Parameṣṭhi-dhiṣṇyam means the abode of Brahmā. Āpaḥ is Varuṇa. The palate is the place of taste and the tongue is the sense organ of taste.
Jiva's tika ||2.1.30||
dyaur akṣiṇī cakṣur abhūt patangaḥ pakṣmāṇi viṣṇor ahanī ubhe ca | tad-bhrū-vijṛmbhaḥ parameṣṭhi-dhiṣṇyam āpo ’sya tālū rasa eva jihvā ||
TRANSLATION The sun devatā arises from his eyes and the form arises from his eyes. The day and night are the eyelashes of the form. The abode of Brahmā is the movement of his brow. Varuṇa arises from his palate, and taste arises from his tongue.
Āpaḥ indictes the presiding deity Varuṇa.
TEXT - SB 2.1.31
chandāṁsy anantasya śiro gṛṇanti
daṁṣṭrā yamaḥ sneha-kalā dvijāni
hāso janonmāda-karī ca māyā
duranta-sargo yad-apāṅga-mokṣaḥ
SYNONYMS
chandāṁsi—the Vedic hymns; anantasya—of the Supreme; śiraḥ—the cerebral passage; gṛṇanti—they say; daṁṣṭrāḥ—the jaws of teeth; yamaḥ—Yamarāja, the director of sinners; sneha-kalāḥ—the art of affection; dvijāni—the set of teeth; hāsaḥ—smile; jana-unmāda-karī—the most alluring; ca—also; māyā—illusory energy; duranta—unsurpassable; sargaḥ—the material creation; yat-apāṅga—whose glance; mokṣaḥ—casting over.
TRANSLATION
They say that the Vedic hymns are the cerebral passage of the Lord, and His jaws of teeth are Yama, god of death, who punishes the sinners. The art of affection is His set of teeth, and the most alluring illusory material energy is His smile. This great ocean of material creation is but the casting of His glance over us.
PURPORT
According to Vedic assertion, this material creation is the result of the Lord's casting a glance over the material energy, which is described herein as the most alluring illusory energy. The conditioned souls who are allured by such materialism should know that the material temporary creation is simply an imitation of the reality and that those who are captivated by such alluring glances of the Lord are put under the direction of the controller of sinners called Yamarāja. The Lord smiles affectionately, displaying His teeth. The intelligent person who can grasp these truths about the Lord becomes a soul fully surrendered unto Him.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.31
chandāṁsy anantasya śiro gṛṇanti
daṁṣṭrā yamaḥ sneha-kalā dvijāni |
hāso janonmāda-karī ca māyā
duranta-sargo yad-apāṅga-mokṣaḥ ||
Chandāṁsi means Vedas. Śiraḥ means the brahma-randhram. Sneha-kalāḥ means particles of affection for sons etc. Dvijāni means teeth. Neuter case is poetic license. Duranta-sarga means saṁsāra which is hard to cross.
TEXT - SB 2.1.32
vrīḍottarauṣṭho 'dhara eva lobho
dharmaḥ stano 'dharma-patho 'sya pṛṣṭham
kas tasya meḍhraṁ vṛṣaṇau ca mitrau
kukṣiḥ samudrā girayo 'sthi-saṅghāḥ
SYNONYMS
vrīḍa—modesty; uttara—upper; oṣṭhaḥ—lip; adharaḥ—chin; eva—certainly; lobhaḥ—hankering; dharmaḥ—religion; stanaḥ—breast; adharma—irreligion; pathaḥ—way; asya—His; pṛṣṭham—back; kaḥ—Brahmā; tasya—His; meḍhram—genitals; vṛṣaṇau—testicles; ca—also; mitrau—the Mitrā-varuṇas; kukṣiḥ—waist; samudrāḥ—the oceans; girayaḥ—the hills; asthi—bones; saṅghāḥ—stack.
TRANSLATION
Modesty is the upper portion of His lips, hankering is His chin, religion is the breast of the Lord, and irreligion is His back. Brahmājī, who generates all living beings in the material world, is His genitals, and the Mitrā-varuṇas are His two testicles. The ocean is His waist, and the hills and mountains are the stacks of His bones.
PURPORT
The Supreme Lord is not impersonal, as misconceived by less intelligent thinkers. Rather, He is the Supreme person, as confirmed in all authentic Vedic literatures. But His personality is different from what we can conceive. It is stated here that Brahmājī acts as His genitals and that the Mitrā-varuṇas are His two testicles. This means that as a person He is complete with all bodily organs, but they are of different types with different potencies. When the Lord is described as impersonal, therefore, it should be understood that His personality is not exactly the type of personality found within our imperfect speculation. One can, however, worship the Lord even by seeing the hills and mountains or the ocean and the sky as different parts and parcels of the gigantic body of the Lord, the virāṭ-puruṣa. The virāṭ-rūpa, as exhibited by Lord Kṛṣṇa to Arjuna, is a challenge to the unbelievers.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.32
vrīḍottarauṣṭho ’dhara eva lobho
dharmaḥ stano ’dharma-patho ’sya pṛṣṭham |
kas tasya meḍhraṁ vṛṣaṇau ca mitrau
kukṣiḥ samudrā girayo ’sthi-saṅghāḥ ||
Dharma is the right side of his chest, because it is said dharmaḥ stanād dakṣiṇataḥ: dharma came from the right side of his chest. (SB 3.12.25) Kaḥ means Brahmā. Medhram means penis. Mitrau refers to Mitrā-varuṇa. Vṛṣanāu means the testicles.
TEXT - SB 2.1.33
nadyo 'sya nāḍyo 'tha tanū-ruhāṇi
mahī-ruhā viśva-tanor nṛpendra
ananta-vīryaḥ śvasitaṁ mātariśvā
gatir vayaḥ karma guṇa-pravāhaḥ
SYNONYMS
nadyaḥ—the rivers; asya—of Him; nāḍyaḥ—veins; atha—and thereafter; tanū-ruhāṇi—hairs on the body; mahī-ruhāḥ—the plants and trees; viśva-tanoḥ—of the universal form; nṛpa-indra—O King; ananta-vīryaḥ—of the omnipotent; śvasitam—breathing; mātariśvā—air; gatiḥ—movement; vayaḥ—passing ages; karma—activity; guṇa-pravāhaḥ—reactions of the modes of nature.
TRANSLATION
O King, the rivers are the veins of the gigantic body, the trees are the hairs of His body, and the omnipotent air is His breath. The passing ages are His movements, and His activities are the reactions of the three modes of material nature.
PURPORT
The Personality of Godhead is not a dead stone, nor is He inactive, as is poorly thought by some schools. He moves with the progress of time, and therefore He knows all about the past and future, along with His present activities. There is nothing unknown to Him. The conditioned souls are driven by the reactions of the modes of material nature, which are the activities of the Lord. As stated in the Bhagavad-gītā (7.12), the modes of nature act under His direction only, and as such no natural functions are blind or automatic. The power behind the activities is the supervision of the Lord, and thus the Lord is never inactive as is wrongly conceived. The Vedas say that the Supreme Lord has nothing to do personally, as is always the case with superiors, but everything is done by His direction. As it is said, not a blade of grass moves without His sanction. In the Brahma-saṁhitā (5.48), it is said that all the universes and the heads of them (the Brahmās) exist only for the duration of His breathing period. The same is confirmed here. The air on which the universes and the planets within the universes exist is nothing but a bit of the breath of the unchallengeable virāṭ-puruṣa. So even by studying the rivers, trees, air and passing ages, one can conceive of the Personality of Godhead without being misled by the formless conception of the Lord. In the Bhagavad-gītā (12.5) it is stated that those who are much inclined to the formless conception of the Supreme Truth are more troubled than those who can intelligently conceive of the personal form.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.33
nadyo ’sya nāḍyo ’tha tanū-ruhāṇi
mahī-ruhā viśva-tanor nṛpendra |
ananta-vīryaḥ śvasitaṁ mātariśvā
gatir vayaḥ karma guṇa-pravāhaḥ ||
Ananta refers to Śeṣa. The wind that has the power of Śeṣa is the breathing. The movement of time (vayaḥ) is his walking. The saṁsāra of the living beings (guṇa-pravāhaḥ) is his play (karma).
TEXT - SB 2.1.34
īśasya keśān vidur ambuvāhān
vāsas tu sandhyāṁ kuru-varya bhūmnaḥ
avyaktam āhur hṛdayaṁ manaś ca
sa candramāḥ sarva-vikāra-kośaḥ
SYNONYMS
īśasya—of the supreme controller; keśān—hairs on the head; viduḥ—you may know it from me; ambu-vāhān—the clouds which carry water; vāsaḥ tu—the dress; sandhyām—termination of day and night; kuru-varya—O best of the Kurus; bhūmnaḥ—of the Almighty; avyaktam—the prime cause of material creation; āhuḥ—it is said; hṛdayam—intelligence; manaḥ ca—and the mind; saḥ—He; candramāḥ—the moon; sarva-vikāra-kośaḥ—the reservoir of all changes.
TRANSLATION
O best amongst the Kurus, the clouds which carry water are the hairs on His head, the terminations of days or nights are His dress, and the supreme cause of material creation is His intelligence. His mind is the moon, the reservoir of all changes.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.34
īśasya keśān vidur ambuvāhān
vāsas tu sandhyāṁ kuru-varya bhūmnaḥ |
avyaktam āhur hṛdayaṁ manaś ca
candramāḥ sarva-vikāra-kośaḥ ||
Bhumnāh means “of the powerful lord.” Pradhāna (avyaktam) is his intelligence (hṛdayam). The famous moon is his mind. It is the shelter, like a vessel, for all kinds of changes.
TEXT - SB 2.1.35
vijñāna-śaktiṁ mahim āmananti
sarvātmano 'ntaḥ-karaṇaṁ giritram
aśvāśvatary-uṣṭra-gajā nakhāni
sarve mṛgāḥ paśavaḥ śroṇi-deśe
SYNONYMS
vijñāna-śaktim—consciousness; mahim—the principle of matter; āmananti—they call it so; sarva-ātmanaḥ—of the omnipresent; antaḥ-karaṇam—ego; giritram—Rudra (Śiva); aśva—horse; aśvatari—mule; uṣṭra—camel; gajāḥ—elephant; nakhāni—nails; sarve—all other; mṛgāḥ—stags; paśavaḥ—quadrupeds; śroṇi-deśe—on the region of the belt.
TRANSLATION
The principle of matter [mahat-tattva] is the consciousness of the omnipresent Lord, as asserted by the experts, and Rudradeva is His ego. The horse, mule, camel and elephant are His nails, and wild animals and all quadrupeds are situated in the belt zone of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.35
vijñāna-śaktiṁ mahim āmananti
sarvātmano ’ntaḥ-karaṇaṁ giritram |
aśvāśvatary-uṣṭra-gajā nakhāni[94]
sarve mṛgāḥ[95] paśavaḥ[96] śroṇi-deśe[97] || 35||
Vijñāna-śakti means his citta.[98] Mahim means mahat-tattva. Antaḥ-karaṇam means false ego. Giritram means Rudra. Aśvatarī is a cross between a donkey and a female horse.
TEXT - SB 2.1.36
vayāṁsi tad-vyākaraṇaṁ vicitraṁ
manur manīṣā manujo nivāsaḥ
gandharva-vidyādhara-cāraṇāpsaraḥ
svara-smṛtīr asurānīka-vīryaḥ
SYNONYMS
vayāṁsi—varieties of birds; tat-vyākaraṇam—vocables; vicitram—artistic; manuḥ—the father of mankind; manīṣā—thoughts; manujaḥ—mankind (the sons of Manu); nivāsaḥ—residence; gandharva—the human beings named Gandharvas; vidyādhara—the Vidyādharas; cāraṇa—the Cāraṇas; apsaraḥ—the angels; svara—musical rhythm; smṛtīḥ—remembrance; asura-anīka—the demoniac soldiers; vīryaḥ—prowess.
TRANSLATION
Varieties of birds are indications of His masterful artistic sense. Manu, the father of mankind, is the emblem of His standard intelligence, and humanity is His residence. The celestial species of human beings, like the Gandharvas, Vidyādharas, Cāraṇas and angels, all represent His musical rhythm, and the demoniac soldiers are representations of His wonderful prowess.
PURPORT
The aesthetic sense of the Lord is manifested in the artistic, colorful creation of varieties of birds like the peacock, parrot and cuckoo. The celestial species of human beings, like the Gandharvas and Vidyādharas, can sing wonderfully and can entice even the minds of the heavenly demigods. Their musical rhythm represents the musical sense of the Lord. How then can He be impersonal? His musical taste, artistic sense and standard intelligence, which is never fallible, are different signs of His supreme personality. The Manu-saṁhitā is the standard lawbook for humanity, and every human being is advised to follow this great book of social knowledge. Human society is the residential quarters for the Lord. This means that the human being is meant for God realization and association with God. This life is a chance for the conditioned soul to regain his eternal God consciousness and thus fulfill the mission of life. Mahārāja Prahlāda is the right type of representative of the Lord in the family of asuras. None of the living beings is away from the Lord's gigantic body. Each and every one has a particular duty in relation to the supreme body. Disruption in the matter of discharging the specific duty assigned to each and every living being is the cause of disharmony between one living being and another, but when the relation is reestablished in relation with the Supreme Lord, there is complete unity between all living beings, even up to the limit of the wild animals and human society. Lord Caitanya Mahāprabhu displayed this living unity in the jungle of Madhya Pradesh, where even the tigers, elephants and many other ferocious animals perfectly cooperated in glorifying the Supreme Lord. That is the way to peace and amity all over the world.
Srila Visvanatha Cakravarti Thakur Commentary - 2.1.36
vayāṁsi tad-vyākaraṇaṁ vicitraṁ
manur manīṣā manujo nivāsaḥ|
gandharva-vidyādhara-cāraṇāpsaraḥ
svara smṛtīr asurānīka-vīryaḥ ||
The birds (vayāṁsi) are his transformation. This refers to transformations in name and form according to the śruti. This means his skill in craftsmanship.
yena śuklīkṛtā haṁsāḥ śukāś ca haritīkṛtāḥ |
mayūrāś citritā yena sa te vṛttiṁ vidhāsyati || iti |
The swans are white, the parrots are green, the peacocks are variegated in color. The Lord made their nature in this way.
Manu is his intelligence which deliberates (manīṣā). Man (manujaḥ) is his house, because the śruti says puruṣatve cāvistarām ātmā: the Lord resides in the humans in a manifest way. Gandharva-vidyādhara-cāraṇāpsaraḥ can be considered one dvandva compound. Svara refers to the seven notes of the scale. Memory is Prahlāda (if the version is asurānīka-varyaḥ). Otherwise asurānīka-vīryaḥ means “the armies of the demons are his prowess.”
SB 1.9.31 - 2.1.36
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