hiraṇyaḿ gāḿ mahīḿ grāmān
hasty-aśvān nṛpatir varān
prādāt svannaḿ 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 saḿskāras, 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.
Sunday, May 30, 2010
Śrīmad Bhāgavatam 1.12.13
tasya prīta-manā rājā
viprair dhaumya-kṛpādibhiḥ
jātakaḿ kārayām āsa
vācayitvā ca mańgalam
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; mańgalam — 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 saḿskāras 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 saḿskāras, 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.
viprair dhaumya-kṛpādibhiḥ
jātakaḿ kārayām āsa
vācayitvā ca mańgalam
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; mańgalam — 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 saḿskāras 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 saḿskāras, 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.
Śrīmad Bhāgavatam 1.12.12
tataḥ sarva-guṇodarke
sānukūla-grahodaye
jajñe vaḿśa-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; vaḿśa-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 saḿskāras 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-saḿskāra, 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.
sānukūla-grahodaye
jajñe vaḿśa-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; vaḿśa-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 saḿskāras 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-saḿskāra, 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.
Śrīmad Bhāgavatam 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 idaḿ 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.
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 idaḿ 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.
Śrīmad Bhāgavatam 1.12.10
astra-tejaḥ sva-gadayā
nīhāram iva gopatiḥ
vidhamantaḿ 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.
nīhāram iva gopatiḥ
vidhamantaḿ 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.
Thursday, May 27, 2010
Śrīmad Bhāgavatam 1.12.9
śrīmad-dīrgha-catur-bāhuḿ
tapta-kāñcana-kuṇḍalam
kṣatajākṣaḿ gadā-pāṇim
ātmanaḥ sarvato diśam
paribhramantam ulkābhāḿ
bhrāmayantaḿ gadāḿ 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-saḿhitā (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.
tapta-kāñcana-kuṇḍalam
kṣatajākṣaḿ gadā-pāṇim
ātmanaḥ sarvato diśam
paribhramantam ulkābhāḿ
bhrāmayantaḿ gadāḿ 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-saḿhitā (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.
Śrīmad Bhāgavatam 1.12.8
ańguṣṭha-mātram amalaḿ
sphurat-puraṭa-maulinam
apīvya-darśanaḿ śyāmaḿ
taḍid vāsasam acyutam
SYNONYMS
ańguṣṭha — 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.
sphurat-puraṭa-maulinam
apīvya-darśanaḿ śyāmaḿ
taḍid vāsasam acyutam
SYNONYMS
ańguṣṭha — 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.
Śrīmad Bhāgavatam 1.12.7
mātur garbha-gato vīraḥ
sa tadā bhṛgu-nandana
dadarśa puruṣaḿ 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.
sa tadā bhṛgu-nandana
dadarśa puruṣaḿ 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.
Śrīmad Bhāgavatam 1.12.6
kiḿ te kāmāḥ sura-spārhā
mukunda-manaso dvijāḥ
adhijahrur mudaḿ 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.
mukunda-manaso dvijāḥ
adhijahrur mudaḿ 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.
Śrīmad Bhāgavatam 1.12.5
sampadaḥ kratavo lokā
mahiṣī bhrātaro mahī
jambūdvīpādhipatyaḿ ca
yaśaś ca tri-divaḿ 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.
mahiṣī bhrātaro mahī
jambūdvīpādhipatyaḿ ca
yaśaś ca tri-divaḿ 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.
Śrīmad Bhāgavatam 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.
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.
Śrīmad Bhāgavatam 1.12.3
tad idaḿ śrotum icchāmo
gadituḿ yadi manyase
brūhi naḥ śraddadhānānāḿ
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.
gadituḿ yadi manyase
brūhi naḥ śraddadhānānāḿ
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.
Śrīmad Bhāgavatam 1.12.2
tasya janma mahā-buddheḥ
karmāṇi ca mahātmanaḥ
nidhanaḿ 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.
karmāṇi ca mahātmanaḥ
nidhanaḿ 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.
Wednesday, May 26, 2010
Śrīmad Bhāgavatam 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.
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.
Śrīmad Bhāgavatam 1.11.39
taḿ menire 'balā mūḍhāḥ
straiṇaḿ cānuvrataḿ rahaḥ
apramāṇa-vido bhartur
īśvaraḿ 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.
Thus end the Bhaktivedanta purports of the First Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Kṛṣṇa's Entrance into Dvārakā."
straiṇaḿ cānuvrataḿ rahaḥ
apramāṇa-vido bhartur
īśvaraḿ 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.
Thus end the Bhaktivedanta purports of the First Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Kṛṣṇa's Entrance into Dvārakā."
Śrīmad Bhāgavatam 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 Śańkara. 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.
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 Śańkara. 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.
Śrīmad Bhāgavatam 1.11.37
tam ayaḿ manyate loko
hy asańgam api sańginam
ātmaupamyena manujaḿ
vyāpṛṇvānaḿ yato 'budhaḥ
SYNONYMS
tam — unto Lord Kṛṣṇa; ayam — all these (common men); manyate — do speculate within the mind; lokaḥ — the conditioned souls; hi — certainly; asańgam — unattached; api — in spite of; sańginam — 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.
hy asańgam api sańginam
ātmaupamyena manujaḿ
vyāpṛṇvānaḿ yato 'budhaḥ
SYNONYMS
tam — unto Lord Kṛṣṇa; ayam — all these (common men); manyate — do speculate within the mind; lokaḥ — the conditioned souls; hi — certainly; asańgam — unattached; api — in spite of; sańginam — 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.
Sunday, May 23, 2010
Śrīmad Bhāgavatam 1.11.36
uddāma-bhāva-piśunāmala-valgu-hāsa-
vrīḍāvaloka-nihato madano 'pi yāsām
sammuhya cāpam ajahāt pramadottamās tā
yasyendriyaḿ vimathituḿ 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.
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vrīḍāvaloka-nihato madano 'pi yāsām
sammuhya cāpam ajahāt pramadottamās tā
yasyendriyaḿ vimathituḿ 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.
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Śrīmad Bhāgavatam 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 paraḿ 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.
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 paraḿ 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.
Śrīmad Bhāgavatam 1.11.34
evaḿ nṛpāṇāḿ kṣiti-bhāra-janmanām
akṣauhiṇībhiḥ parivṛtta-tejasām
vidhāya vairaḿ śvasano yathānalaḿ
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, Kaḿsa and others.
akṣauhiṇībhiḥ parivṛtta-tejasām
vidhāya vairaḿ śvasano yathānalaḿ
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, Kaḿsa and others.
Śrīmad Bhāgavatam 1.11.33
yadyapy asau pārśva-gato raho-gatas
tathāpi tasyāńghri-yugaḿ navaḿ 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; ańghri-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-saḿhitā, 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.
tathāpi tasyāńghri-yugaḿ navaḿ 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; ańghri-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-saḿhitā, 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.
Śrīmad Bhāgavatam 1.11.32
tam ātmajair dṛṣṭibhir antarātmanā
duranta-bhāvāḥ parirebhire patim
niruddham apy āsravad ambu netrayor
vilajjatīnāḿ 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.
duranta-bhāvāḥ parirebhire patim
niruddham apy āsravad ambu netrayor
vilajjatīnāḿ 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.
Friday, May 21, 2010
Śrīmad Bhāgavatam 1.11.31
patnyaḥ patiḿ proṣya gṛhānupāgataḿ
vilokya sañjāta-mano-mahotsavāḥ
uttasthur ārāt sahasāsanāśayāt
sākaḿ 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.
vilokya sañjāta-mano-mahotsavāḥ
uttasthur ārāt sahasāsanāśayāt
sākaḿ 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.
Śrīmad Bhāgavatam 1.11.30
athāviśat sva-bhavanaḿ
sarva-kāmam anuttamam
prāsādā yatra patnīnāḿ
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.
sarva-kāmam anuttamam
prāsādā yatra patnīnāḿ
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.
Śrīmad Bhāgavatam 1.11.29
tāḥ putram ańkam āropya
sneha-snuta-payodharāḥ
harṣa-vihvalitātmānaḥ
siṣicur netrajair jalaiḥ
SYNONYMS
tāḥ — all of them; putram — the son; ańkam — 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.
sneha-snuta-payodharāḥ
harṣa-vihvalitātmānaḥ
siṣicur netrajair jalaiḥ
SYNONYMS
tāḥ — all of them; putram — the son; ańkam — 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.
Thursday, May 20, 2010
Śrīmad Bhāgavatam 1.11.28
praviṣṭas tu gṛhaḿ 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.
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.
Śrīmad Bhāgavatam 1.11.27
sitātapatra-vyajanair upaskṛtaḥ
prasūna-varṣair abhivarṣitaḥ pathi
piśańga-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; piśańga-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.
prasūna-varṣair abhivarṣitaḥ pathi
piśańga-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; piśańga-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.
Śrīmad Bhāgavatam 1.11.26
śriyo nivāso yasyoraḥ
pāna-pātraḿ mukhaḿ dṛśām
bāhavo loka-pālānāḿ
sārańgāṇāḿ 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; sārańgāṇām — 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 sārańgas, 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.
pāna-pātraḿ mukhaḿ dṛśām
bāhavo loka-pālānāḿ
sārańgāṇāḿ 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; sārańgāṇām — 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 sārańgas, 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.
Śrīmad Bhāgavatam 1.11.25
nityaḿ nirīkṣamāṇānāḿ
yad api dvārakaukasām
na vitṛpyanti hi dṛśaḥ
śriyo dhāmāńgam 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-ańgam — 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.
yad api dvārakaukasām
na vitṛpyanti hi dṛśaḥ
śriyo dhāmāńgam 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-ańgam — 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.
Śrīmad Bhāgavatam 1.11.24
rāja-mārgaḿ 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.
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.
Śrīmad Bhāgavatam 1.11.23
svayaḿ 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.
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.
Tuesday, May 18, 2010
Śrīmad Bhāgavatam 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.
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.
Śrīmad Bhāgavatam 1.11.21
bhagavāḿs tatra bandhūnāḿ
paurāṇām anuvartinām
yathā-vidhy upasańgamya
sarveṣāḿ 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; upasańgamya — 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.
paurāṇām anuvartinām
yathā-vidhy upasańgamya
sarveṣāḿ 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; upasańgamya — 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.
Śrīmad Bhāgavatam 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.
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.
Śrīmad Bhāgavatam 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 Bilvamańgala Ṭhākura, a great ācārya of the Viṣṇusvāmī 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 Bilvamańgala 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.
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 Bilvamańgala Ṭhākura, a great ācārya of the Viṣṇusvāmī 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 Bilvamańgala 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.
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