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Dharma and Earth talk in the presence of Pariksit





 

॥1.16.1॥

sut«uvacha—

tatah parihsid dvija-varya-siksaya mahim maha-bhagavatah sasasa ha I
yatha hi siityam abhijata-kovidah samadisan vipra mahad-gunas latha॥

TRANSLATION

Suta said: O brahmanal Just as those who knew about his birth had described him, Pariksit, the great devotee, possessing qualities of a great person, ruled the earth under the guidance of the best brahmanas.

COMMENTARY

In the Sixteenth Chapter the victory tour of Pariksit, the question by dharma to the earth, and earth’s lamentation about separation from Krishna are described.

O brahmana (vipra)! He who possessed qualities of a great person (talhd mahad-gunas) ruled.

 

॥1.16.2॥

sa uttarasya tanayam upayema iravatim |
janamejayddimS caturas tasydm utpadayat sutdn ॥

TRANSLATION

He married Iravati, the daughter of King Uttara, and bore four sons starting with Janainejaya.

COMMENTARY

The third pada has nine syllables instead of eight. This is special version of anustubh meter with nine syllables in one line, as in a sentence like pradhanc karmany abhidheye ’nyadin ahur dvi-karmanam

 

॥1.16.3॥

ajahdrdsva-mcdhams Irin gahgdyam bhuri-daltsindn |
saradvatam guinm krlvii devayatraksi-gocarah॥

TRANSLATION

Accepting Krpa as his guru and giving profuse donations, he performed three horse sacrifices on the banks of the Ganga, in which the devatas became visible.

COMMENTARY

Saradvala is Krpa.

 

॥1.16.4॥

nijagrdhaujasa virah kalim dig-vijaye kvacit I
nrpa-lihga-dharam sudrarh ghnantam go-mithunam pada॥

TRANSLATION

One time, while touring his kingdom, the hero valiantly punished Kali, a sudra dressed as a king, who was kicking a cow and bull.

 

॥1.16.5॥

saunaka uvacha—

kasya he.tor nijagraha kalim digvijaye nrpah I
nrdeva-cihna-dhrk sudrako 'sun gam yah padahanat I

TRANSLATION

Saunaka said: Why did the king while touring punish Kali but not kill him? The person dressed as a king who was kicking the cow was a very low sudra.

COMMENTARY

Why did he punish him but not kill him (nijagraha)? That low sudra deserved to be killed.

 

॥1.16.6॥

tat kathyatam maha-bhaga yadi Krishna-kathairayam II
athavasya padcimbhoja-makaranda-liham satam I

TRANSLATION

O great soul! Please tell us if it concerns Krishna, or concerns his devotees who lick the honey from his lotus feet.

COMMENTARY

If the punishment of Kali is related to the devotees, please tell us.

 

॥1.16.7॥

kim anyair asad-alapair ayusoyad asad-vyayah II
ksudrayusdm nrnam aiiga martyandm rtam icchaldm I

TRANSLATION

O Suta! For those men who desire Krishna, what is use of material talks which are a waste of life for short-lived humanity?

COMMENTARY

Rtam means the true object, Krishna.

 

॥1.16.8॥

ihopahiito bhagavan mrtyuh samitra-karmani na kascin mriyate tdvadyavad asta ihantakah I

TRANSLATION

The Lord as death has been called here to this sacrifice of animals. As long as he is here, no one will die.

COMMENTARY

How can we hear auspicious talks about Krishna if we are perishable? In this place (iha) there is animal sacrifice with death as the executioner. Death has been called for that. Then what happens? No one dies.

 

॥1.16.9॥

etad-artham hi bhagavan lihutah paramarsibhih I
aho nr-loke piyeta hari-lilamrtam vachah॥

TRANSLATION

The sages have called death here so that no one dies. Therefore, men should drink the words containing sweet pastimes of the Lord.

COMMENTARY

Then what should men do? They should drink the nectar of the Lord’s pastimes.

 

॥1.16.10॥

mandasya manda-prajnasya vayo mandayusas ca vai I
nidraya hriyate naklam diva ca vyartha-karmabhih॥

TRANSLATION

The lives of those who are lazy, foolish and short lived, are wasted at night in sleeping and in the day by useless actions.

COMMENTARY

Anything other than hearing about the Lord is useless.

 

॥1.16.11॥

siita uvacha—

yada pariksit kuru-jangale 'vasat kalim pravistam nija-cakravartite I
niiamya vartarn anatipriyam tatah sarasanam samyuga-saundir adade ॥

TRANSLATION

Suta said: When Pariksit, expert in battle, was staying in Kuru-jaiigala inspecting his kingdom, hearing the rather unpleasant news that Kali had entered, he took up his bow.

COMMENTARY

When Pariksit was inspecting his kingdom protected by his troops, hearing the rather unpleasant news that Kali had entered, he took up his bow. It was somewhat pleasant also, since he had the opportunity to punish him. This expression is used to make it the subject of discussion later. This sentence is connected with the next verse. Saundi means skilful. An alternative version is samyuga-Saurih with the same meaning.

 

॥1.16.12॥

svalahkrtam syama-turaiiga-yojitam ratham mrgenara-dhvajam asritah purat I
vrto raihdsva-dvipapatti-yuktaya sva-scnaya dig-vijayaya nirgatah॥

TRANSLATION

He had gone out from his city to gather tribute with his troops along with chariots, horses, and elephants on a chariot with lion flag, pulled by black horses and well decorated.

 

॥1.16.13॥

bhadrasvam ketumalam ca bharatam cottaran kurun I
kimpurusadini varsani vijitya jagrhe bedim॥

TRANSLATION

Conquering Bhadrasva, Ketumala, Bharata, the northern Kuru provinces, and other countries such as Kimpurusa, he received taxes.

 

॥1.16.14-16॥

tatra talropasrnvdnah sva-purvesam mahatmanam I
pragiyamcinam cayasah krsm-mdhatmya-sucakam॥

(it mein am ca paritratam aivalthamno 'stra-tejasah |
sneltarii ca vrsni-parthanam tesam bhakiim ca kesave॥

tebhyah parama-aantustah prity-ujjnnbhita-locanah I
maha-dhanani vdsamsi dadau hdrdn mahd-manah॥

TRANSLATION

In those places, hearing the glories of his ancestors being sung which indicated glory to Krishna, his deliverance from the brahmastra of Asvatthama, and the great devotion and affection of the Pandavas and Vrsnis for Krishna, highly satisfied and very generous, his eyes filled with affection, he gave those gloriiiers great wealth and doth.

 

॥1.16.17॥

sarathya-parasada-sevana-sakhya-dautya- virasananugamana-stavana-pranaman I
snigdhesu pandusu jagat-pranatim ca visrtor bhaktim karoti nr-patis caranaravinde ॥

TRANSLATION

Hearing through their praises that Krishna acted as charioteer, follower, servant, friend and messenger of the dear Pandavas and that Vishnu was respected by the whole world, he expressed devotion to the lotus feet of the Lord.

COMMENTARY

Hearing the activities such as being the charioteer for the dear Pandavas, and hearing that the whole world offered respects to him, Pariksil showed devotion to the Lord. Krishna acted as follower by presiding over the assembly. He acted as servant by satisfying their wishes such as staying up at night with sword in hand protecting them.

 

॥1.16.18॥

tasyaivam vartamanasya purvesam vrttim anvaham I
ncitidure kilascaryam yad asit tan nihodlta me॥

TRANSLATION

Hear from me the most astonishing event that suddenly occurred while he was following this procedure of the previous kings daily.

COMMENTARY

An extra anu should be added. Thus every day (anu aham) he followed the procedure (anuvartamanasya).

 

॥1.16.19॥

dharmah padaikena caran vicchayam upalabhya gam |
prcchati smasru-vadanam vivatsam iva mdtaram॥

TRANSLATION

Dharma, moving about on one leg, seeing a cow with no effulgence, with tears in her eyes as if she had lost her calf, inquired from her.

COMMENTARY

The moment Kali-yuga had started dharma, the earth and Kali appeared in this situation. Though this was not seen by the people, Pariksit, who meditated with a desire to see this, saw it with his mystic eyes. Dharma in the form of a bull asked questions to the cow who had lost her effulgence (vicchayam).

 

॥1.16.20॥

dharma uvacha—

kaccid bhadre ’ndmayam atmanas te vicchdydsi mlayatesan mukhena I
dlaksaye hhavatim antaradhim dure bandhum socasi kancandmba॥

TRANSLATION

Dharma said: Auspicious cow! Are you well? You appear pale and your face is slightly withered. I think that you are in great anxiety. O mother! Are you lamenting for a friend in a distant land?

COMMENTARY

Atmanah means of the body. Anamayam means health. The bull asks the cause since she has internal affliction.

 

॥1.16.21॥

padair nyunam soeasi maika-padam atmanam va vrsalair bhoksyamanam I
aho suradin hrta-yajna-Bhagdn praja uta svirt maghavaty avarsati॥

TRANSLATION

Do you lament because I am standing on only one leg? Or are you lamenting for yourself being enjoyed by sinners? Or are you lamenting because the devatas have been deprived of their share of the sacrifices? Or are you lamenting for the citizens without rain?

COMMENTARY

Met means mcim. Are you lamenting because you are being enjoyed by sinful persons (vrsalaih). It is in the masculine gender in referring to alma.

 

॥1.16.22॥

araksyamanah striyci urvi bdlan socasy atho purusadair ivartan |
veicam devim brahma-kule kukarmany abrahtnanye raja-hule kulagryan॥

TRANSLATION

O earth! Are you lamenting because the women are not protected by the husbands, children are not protected by parents and moreover suffer at the hands of merciless people? Are you lamenting about learned words being spoken in brahmana families with sinful conduct? Are you lamenting about the best of brdhmanas serving kings who have no respect for brdhmanas?

COMMENTARY

Are women are not protected by their husbands? The children are not protected by the parents. Moreover they are suffering because of merciless persons. Are you lamenting about apparent learned words (devim vachant) being spoken in brahmana families of bad conduct? Are you lamenting about those of noble family who are serving kings who have no devotion to brahmanasl

 

॥1.16.23॥

kim ksatra-bandhun kalinopasrstan rastrctni va tair avaropitani I
itas tato vasana-pana-vasah- snana-vyavayonmukha-jiva-lokam॥

TRANSLATION

Are you lamenting about degraded ksatriyas influenced by Kali, or countries ruled negligently by them? Are you lamenting because people are engaged in eating, drinking, dressing, bathing, and sexual relationships without regard for restrictions?

COMMENTARY

Upasrstan means spread. Avaropitani means abandoned.

 

॥1.16.24॥

yadvamba te bhuri-bharavatara- krtavatarasya harer dharitri |
antarhitasya smarat'i visrsta karmani nirvana-vilambitani॥

TRANSLATION

O mother! O earth! Are you lamenting on remembering the activities — which make a mockery of liberation by their sweetness — of the Lord who appeared to relieve your heavy burden and then disappeared, leaving you alone?

COMMENTARY

Remembering the activities of the Lord who appeared (krtavatarasya) to relieve (avatara) your burden. The activities made liberation a laughing stock (vilambitani) because of their sweetness. The syllables da and la can be exchanged and thus the word becomes vidamhitani (mocking).

 

॥1.16.25॥

idam mam&caksva tavadhi-mularh vasundhare yena vikarsitasi |
kalena vd te balinam baliyasa surdrcitam kbit hrtam ambci saubhagam॥

TRANSLATION

O earth! Please tell me the cause for your anxiety by which you have become extremely thin. O mother! Has lime which is strongest of the strong, stolen your good fortune worshipped by the devatas?

COMMENTARY

Vikarsitasi means “made extremely thin.”

 

॥1.16.26-31॥

dharany uvacha—

bhavan hi veda tat sarvamyan mam dharmanuprcchasi I
caturbhir vartaseyena padair loka-sukhavahaih ॥

satyam Saucam daya ksantis tyagah santosa arjavam I
samo damas tapah samyam titiksoparatih srutam I)

jnanam viraktir aisvaryam sauryam tejo balam smrtih |
svatantryam kausalam kantir dhairyam mardavam eva ca॥

pragalbhyam prasrayah iilam saha ojo balam bhagab I
gambhiryam slhairyam as) iky am kirtir mano ' nahankrtih ॥

ete canye ca bhagavan nitya yatra maha-gundh I
prarthya mahatlvam icchadbhir na viyanti sma karhicit॥

tenaharii guna-palrena sri-nivdsena sampratam |
socami rahitam lokam papmana kalineksitam ॥

TRANSLATION

The earth said: You know ah the dharma about which you are asking me. I am lamenting the population which is now influenced by the sinful glance of Kali, and which is devoid of the Lord, the abode of Laksmi, the abode of qualities, by whose power you existed with four legs which gave benefit to the people, and in whom reside the following eternal, great qualities, which do not disappear at any time: truthfulness, purity, compassion, control of anger, generosity, self- satisfaction, straightforwardness, control of mind, control of external senses, following his caste role during pastimes, neutrality to all, tolerance, indifference to material enjoyment, consideration of scripture, omniscience, distaste for material enjoyment, control of others, determination in battle, influence, skill, defining social duties, independence, expertise in arts, beauty, lack of confusion, tenderness, boldness, modesty, being good-natured, sharpness of mind, sharpness of the knowledge senses and action senses, the abode of enjoyment, imperturbability, steadiness, faith, fame, respectability, lack of pride, and as well, other qualities desirable for those who want greatness.

COMMENTARY

“You know all about dharma since you are dharma personified.”

“Though I know, I want to hear from your mouth.” Therefore she speaks. You know the dharma because of which you exist with four leg's. Present tense is used since the condition is near the present. The sentence continues till verse 31.

Salyam means speaking about things as they are. Saucam means purity. Daya means sympathizing with other’s suffering, protecting those who have surrendered, and being friendly to devotees. Ksflnti means having control of the mind even when angry. Tyaga means generosity. Santosa means satisfied in the self. Arjavam means honesty, not being crooked. Sama means control of the mind, by which one has firm vows. Dama means control of the external senses. Tapas means acting according to one’s nature such as ksatriya during pastimes. Sdmyam means devoid of thinking one is an enemy and another is a friend. Titiksa is tolerance when others offend you. Uparati is indifference to attaining material enjoyment. Srutam means making judgements as per scripture. Jnanam means omniscience and gratitude etc. Virakli means absence of taste for material enjoyment. Aisvaryam is control of others. Sauryam is determination in battle. Tejas is influence. Balam is skill. Smrti means searching out what should be done as duty. Svatantryam is non-dependence on others. Kausalam is skill in arts and play. Kantih is beauty. Dhairyam is not being agitated. Mardavam is being very young and being tender with prema. Pragalbhyam is extreme boldness. Prasraya is mildness. Silrt means good natured. Sahas is sharpness of mind. Tejas is sharpness of knowledge senses. Ojas is sharpness of action senses. Bhaga is being the shelter of enjoyment. Gambhiryam means being imperturbable. Sthaityam is not being fickle. Astikyam is faith. Kirti is fame. Mana is being worthy of worship. Anahankrti is absence of pride. Other qualities include being true to one’s word, respecting brahmanas and being affectionate to the devotees. These great qualities are eternal—existing over all time in the Lord. The Lord has said:

mam bhajanti gunah sarve nirgunam nirapeksakam suhridam priyam dtmanarii samyasangadayo ’gunah

All superior qualities, which are eternal, such as equality to all beings and attachment to my devotee, reside in me, who am beyond the material gunas, not dependent on material qualities, and the friend of my devotees, giving love to them. SB 11.13.40

Thus, though the Lord is beyond the gunas, he possesses qualities, great qualities, which are spiritual, beyond matter, arising from his svarupa. Even during universal destruction, these qualities do not disappear (na viyanfi). If they continually reside in Krishna, even during the final destruction, then the qualities just listed must all be eternal. If they are eternal, the objects in which they exist must also be eternal. Thus the pastimes, the participants in the pastimes, the places of the pastimes and all ingredients are eternal.

 

॥1.16.32॥

dtmanam canusocami bhavantam camarottamam I
devan pitrn rsin sadhun sarvan vcirndms tathasraman॥

TRANSLATION

O best of the devatas! I lament for myself and you, and for the devatas, Pitrs, sages, devotees and all the varnas and airamas.

COMMENTARY

The words “devoid of the Lord” apply to this sentence.

 

॥1.16.33॥

brahmadayobahu-tithamyad-apanga-moksha- kamas tapah samacaran bhagavat-prapannah \ sa srih sva-vasam aravinda-vanatit vihaya yat-pada-saubhagam a lam bhajate 'nurakta॥

TRANSLATION

Laksmi, desiring whose glance Brahma and others, surrendered to the Lord for a long time, perform great penance, has left her abode of the lotus forest and with great attachment worships the beauty of Krishna’s feet.

COMMENTARY

Though Brahma and others have surrendered to the Lord for a long time (bahu-titham), being devotees with material desires, they desire the glance of Laksmi.

 

॥1.16.34॥

lasydham abja-kulitankusa-ketu-ketaih Srimat-padair bhagavalah samalankrtdrigi I trin atyaroca upalabhya tato vibhulim lokdn sa mam vyasrjad utsmayatim tad-ante॥

TRANSLATION

Being ornamented with the footprints of the Lord marked with lotus, thunderbolt, goad, flag, I surpassed the three worlds in beauty. After I attained glory from the Lord, he left me who had become proud, even after the glory had dissipated.

COMMENTARY

Tasya refers to Krishna. Keta is a mark. Surpassing the three worlds, I became most beautiful. After attaining glory from the Lord, after that glory had vanished, I still had inner pride, thinking, "Vaikuntha is not equal to me.”

 

॥1.16.35॥

yo vai mamatibharam asura-vamsa-rajriam aksauhini-satam apanudad atma-tanirah I
tvam duhslham una-padam atmani paurusena sampadayan yadusu ramyam abibhrad angam ॥

TRANSLATION

The independent Lord destroyed my great burden of a hunared aksauhini of those who previously belonged to a demonic dynasty of kings. By his prowess he made you whole when you were suffering with loss of your legs and had taken shelter of him. He appeared with a beautiful form in the Yadu family.

COMMENTARY

Asura-vamsa-rajnam means “made up of persons who were previously kings in the demon dynasty.” It is a compound similar to chinna-prarudha (cut but now grown up). An alternative version is asura-vesa, which means “those who assumed the nature of nsuras.” He made you who were deficient in legs (una-padam) and had taken shelter of him (atmani) whole (sampadayan).

 

॥1.16.36॥

kd va saheta viraham purusottamasya prcmavaloka-rucira-smita-valgu-jalpaih I
sthairyam samanam aharan madhu-m&nimnam romotsavo mama yad-anghri-vitankitayah॥

TRANSLATION

Who can tolerate separation from that Supreme Person whose foot prints made my hair stand on end constantly, while he took away the pride and self-control of his queens who were proud by his loving glances, pleasant smiles and sweet speech?

COMMENTARY

Madhu-manininam means Satyabhama and others. He took away their steadiness (sthairyam) and pride (samanam). Vitankilayah means ornamented. Among all the dear women, I was always independent (such a woman is called svadhina- bhartrka), and was never separate from him (since his feet always touched me). That is the meaning of the verse.

 

॥1.16.37॥

tayor cvam kathayatoh prthivi-dharmayos tada I
pariksin nama rajarsih prdptah praam sarasvatim॥

TRANSLATION

While the earth and dharma were conversing, the king named Pariksil came to the Sarasvati River flowing east.

COMMENTARY

Praam here means “flowing east."

 

Thus ends the commentary on the Sixteenth Chapter of the First Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas.

 

Chapter Seventeen

The Punishment of Kali

 

 

॥1.17.1॥

suta uvacha

latra go-mithunam raja hanyamanam andthavat I
danda-hastam ca vrsalam dadrse nrpa-lanchanam॥

TRANSLATION

Suta said: At Kuruksetra the King saw the iudra dressed as a king beating an unprotected cow and a bull with a stick held in his hand.

COMMENTARY

In the Seventeenth Chapter the questions and answers between Pariksit and Dharma, and the punishment and mercy received by Kali are described.

Hanyamanam means “beating.” The sudra wore the markings of a king, which broke the custom followed in Satya, Treta and Dvapara yugas.

 

॥1.17.2॥

vrsam mrnala-dhavalam mehantam i\a bibhyatam I
vepamanam padaikena sidantam sudra-taditam॥

TRANSLATION

The sudra was beating the bull, which was white like a water lily, fearful, trembling, weak, standing on one leg and appeared to be urinating.

COMMENTARY

Mehantam iva means “as if urinating.” This means that Dharma, standing on one leg, was at every moment flowing away. It is a metaphor to express a perishing condition. Trembling of the bull indicated that the bull did not create an opposition to the actions of Kali.

 

॥1.17.3॥

gam ca dharma-dugham dinam bhrsam sudra-padahatam I
vivafsam airu-vadanam ksdmdm yavasam icchatim॥

TRANSLATION

He saw the cow, giver of ghee for sacrifice, without a calf, suffering greatly, as she was being kicked by the sudra. The thin cow, with tears in her eyes, desired the share of sacrifice.

COMMENTARY

Dharma-dugham means giver of ghee for sacrifice. She (the earth) was without a calf (vivutsdm) because the grains, the child of the earth, had been destroyed. She had tears in her eyes because of the destruction of dharma. She was thin (ksdmdm) because sacrifices were not performed. She desired the share of sacrifice (yavasam).

 

॥1.17.4॥

papraccha ratham arudhah kartasvara-paricchadam I
megha-gamhhiraya vac a samaropita-karmukah॥

TRANSLATION

Situated in his chariot, with his bow poised, in a voice deep as thunder, he questioned the sudra dressed in gold.

COMMENTARY

Kartasvara means gold. He had his how ready in case the sudra tried to flee.

 

॥1.17.5॥

has tvam mac-charane Ioke balcul dhamsy abalan ball I
nara-devo ’si vesena natavat harmanadvijah॥

TRANSLATION

Who are you, having power? You attack the weak with force in the world under my protection. Like an actor, you appear to be a king by dress, but by actions you are a sudra.

COMMENTARY

“Who are you to commit violence in my presence?” “I am a king." “Since I am the king, how can you be the king?” “I am king because I am wearing the dress of a king, and acting like one.” “No! You are a sudra by your actions. A real actor imitates the actions of another as truly as possible.”

 

॥1.17.6॥

yas tvam krsne gate duram saha-gandiva-dhanvana I
socyo ’sy asocyan rahasi praharan vadham arhasi॥

TRANSLATION

Since Krishna has departed with Arjuna, you are in a pitiable position. By beating innocent creatures in a solitary place, you deserve to be killed.

COMMENTARY

“Just as you are king of your country, I am king of this time. Thus you do not have power over me." The King answers in this verse. “Before Krishna departed out of sight with Arjuna, where were you?" “1 was present, but I did not have power because of fear of them. But I have fear of no one today.” “True. You are in a pitiable position. You desire to die today."

 

॥1.17.7॥

tvarh va mrnala-dhavalah padair nyunah pada caran I
vrsa-rupena kim kaicid devo nah parihhedayan॥

TRANSLATION

You are white like a water lily, and move around on one leg without the other legs in the form of a bull. Are you some devata coming to afflict us by such an appearance?

COMMENTARY

“Let that be. I will think of your first offense for a moment.” Thinking in this way the King then inquired from the bull. Are you some devata who has come to produce lamentation for us? I have not seen such thinness and suffering even in my dreams.

 

॥1.17.8॥

na jatu kauravenaranam dordanda-parirambhite I
bhii-tale ‘nupatanty asmin vina te praninam sucah॥

TRANSLATION

Except for your tears, the tears of living beings have never fallen on the earth which was ruled by the Kuru kings and well protected by arms of punishment.

COMMENTARY

“You may be a king, but we have become miserable now.” The king then speaks with fiery pride. Except for your tears, tears have not fallen in the land which was well protected (parirambhite) by arms of punishment.

 

॥1.17.9॥

ma saurabheyatra suco vyetu te vr salad bhayam I
ma rodir amba bhadram te khalanam mayi sdslari॥

TRANSLATION

O son of Surabhi! Do not lament! Do not fear the sudral O mother! Do not weep! Since I am here as the punisher of sinners, you will have good fortune.

COMMENTARY

He then spoke consoling words to the bull who was showing the weeping cow his miserable condition. O son of Surabhi! Do not lament (suodi for sot ah). Do not have fear, I will kill him now. He then speaks to the cow. Mayi sastari means “while I am living as the punisher.”

 

॥1.17.10-11॥

yasya rastre prajah sarvas trasyante sadhvy asadbuhhih |
tasya mattasya nasyanli kirtir ayur bhago gatih II

esa rajnam paro dharmo hy artanam (irti-nigrahah I
ata cnam vadhisyami bliuta-druham asattamam॥

TRANSLATION

O cow! The inattentive ruler in whose state all the citizens suffer from criminals loses his fame, lifespan, fortune and progress. This is the highest duty of the kings, to punish those who cause suffering to others. Therefore I will kill that sinful killer.

COMMENTARY

“But if you kill him because of us, then we become implicated in killing. Do not do that.” He replies. “I must kill him for my benefit. It is not because of your request.”

 

॥1.17.12॥

ko ’vr&cal tava padarhi trm saurabheya catus-pada I
ma bhuvams tvadrici rastre rajnam Krishnanuvartinam॥

TRANSLATION

Son of Surabhi! You have four legs. Who has cut off three of your legs? There should never be such a condition in the state ruled by kings following Krishna.

 

॥1.17.13॥

ahhyahi vrsa bhadram vah scidhunam akrtagasam I
atma-vairupya-kartaram pcirthanam kirti-dfisanam॥

TRANSLATION

O bull! May you, who is innocent and of pure character, have good fortune! Tell me who has disfigured you, who has spoiled the fame of the Pandavas.

COMMENTARY

“If you tell me, I will kill that person." “I have nothing to say.” “O bull! You, who are good natured and offenseless, are auspicious in happiness and in suffering. But tell me the criminal who is spoiling the fame of the Pandavas. Who is the person who disfigured you by cutting off your legs?”

 

॥1.17.14॥

jane 'nagasy agbarhyunjan sarvato 'sya ca mad-bbayam I
sadhiinam bhadram eva syad asadhu-dameme brie॥

TRANSLATION

He who commits violence against the innocent must certainly fear me in all ways. By punishing the sinful, the innocent will be peaceful.

COMMENTARY

By telling me who he is, he will have fear of me. But even if you do not tell, under all conditions, he will fear me. He who harms the innocent will fear me by all causes (sarvatah).

 

॥1.17.15॥

anagahsv iba bhutesu ya dgas-ktv nirankuiab I
almrldsmi bhujatn saksad amartyasyapi sangadam॥

TRANSLATION

I will cut off the arms along with the armbands of the person who without regard for rules commits violence against the innocent beings, even if he is a devata.

COMMENTARY

“What happens if there is someone stronger that you?” Even if the person is a devata, I will cut off his arms at the root— with the armbands. Actually there is no person among men and devatas who is as strong as me.

 

॥1.17.16॥

rajno hi paramo dharmah sva-dharma-sthanupalanam |
sdsato 'nyanyathd-Sastram anapady utpathan iha॥

TRANSLATION

The highest duty of the king is to protect those who follow the ndes given to them in the scriptures, and to punish the sinful who deviate from the scriptures when there is no emergency.

COMMENTARY

“What is the use in punishing one person and not punishing another person?" This verse answers. He punishes those who are sinful (anydn).

 

॥1.17.17॥

dharma uvacha—

etad vah pandaveyanam yuklam artabhayam vachah I
yt sdm guna-gartaih krsno dautyadau hhagavan krtah॥

TRANSLATION

Dharma said: These words which make one fearless of suffering are suitable for you, descendent of the Pandavas. Being attracted to their qualities of prema, Krishna engaged in playing dice and other activities.

COMMENTARY

Krishna was attracted to all their qualities which were filled with prema. Because Krishna is controlled only by prema, and since you are the son of Arjuna with qualities similar to his, Krishna is controlled by your qualities as well. Therefore nothing is impossible for you.

 

॥1.17.18॥

na vayam klesa-bijan I
yatah syuh purusarsabha I purusam lam vijanimo vakya-bheda-vimohitah॥

TRANSLATION

O best of men! I do not know the person who is the cause of my suffering, since I am bewildered by different statements of scripture.

COMMENTARY

I do not know the person from whom the seeds of suffering will arise. “Why do you conceal the person? I even see the person who is giving you suffering." “True, he is giving me suffering, but there should be a seed (cause) of my suffering, because of which he gives me suffering. It cannot be otherwise. I do not know that person from whom the seed arises.” “But you know scriptures. Why do you not know?” “True. Knowledge of many scriptures is the cause of misunderstanding them.

 

॥1.17.19॥

kecid vikalpa-vasana ahur atmanam almanah |
daivam anye 'pare karma svabhavam apare prahhum॥

TRANSLATION

Some say the self is the cause of suffering. Others say planets are the cause of suffering. Others say karma is the cause. Others say the inherent property of matter is the cause.

COMMENTARY

Here the different opinions are described. Some, the yogis, who cover up (vasana) the difference (vikalpa), say the mind, controller of the person, gives happiness and suffering. The Gita (6.5) says atmaiva hy atmano bandhur atmaiva ripur atmana: the atma itself is the friend of the soul and the enemy of the soul. Or the meaning can be: some, the advaitins, who say that the jiva and the Lord become one say that the atma is the source of happiness and suffering. They also say that devatas cannot be the cause since they are controlled by karma as well, and karma cannot be the cause because it is not independent. Thus only the atma is the cause and nothing else. Others, those who believe in planets controlled by devatas, say that planets are the cause. The Mimamsakas say that karma is the cause. Others, the Lokayatas, say that svabhava, the inherent property of matter, is the cause.

 

॥1.17.20॥

apratarkyad anirdeiyad iti liesv api niscayah I
atranurupam rajarse vimrsa sva-manisaya॥

TRANSLATION

And among these, some ascertain that happiness and distress come from that which is beyond reason and perception, O sage among kings! Consider the proper truth by your intelligence.

COMMENTARY

The Vaishnavas ascertain that the happiness and suffering come from the Supreme Lord who cannot be determined by designations. Shruti says tvad-avagami na vetti bhavad-uttha- subhasubhayor guna-vigunanvayan: even one who knows you cannot understand your connection with good and bad qualities which give auspiciousness and inauspiciousness.

sukham duhkham bhavo ’bhavo bhayam cabhayam eva ca ahimsa samata tustis tapo danarit yaso ’yasah bhavanti bhava bhutanam matta eva prthag-vidhah

Pleasure, pain, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame, infamy—all these various states of the living beings arise only from me. BG 10.4-5

“But why should it be impossible to designate the Lord as the cause?” From seeing people’s suffering arising from time, karma, property of matter, planets, ghosts, kings, snakes and sickness, even those things cannot be determined as the cause since in reality, those causes are not independent. Everything arises from the Lord. But it is improper for the worshippers to say that the Lord is the cause of happiness and distress.

“But like and dislike do not exist in the Lord.” Yes, he is beyond conjecture (apratarkyad) because being beyond our logical abilities, he does not have like and dislike (in spite of being the ultimate cause of happiness and distress.) Bhlsma has said:

na hy asya karhicid raj an pumdn veda vidhitsitam yad vijijiiasaya yukta muhyanti kavayo ’pi hi

O King! No one can understand the plan of Krishna because even those engaged in reasoning and scripture are bewildered by that inquiry. SB 1.9.16

“It can be inferred that the Lord gives suffering to me for benefiting the devotees. He desires to increase remembrance of the Lord by increasing the miserable condition of developing devotees, like me, the bull. As well he wants to announce the fame of the highest devotee like you by your punishing Kali.

Among the various opinions which is the best? You decide by your intelligence the proper truth (anurupam), because you are a sage among kings (rajarsi).”

By using the word niscayah (certainty) at the end of the list of opinions, this final opinion should be taken as the correct conclusion according to the Vaishnavas. By saying “among all of them (fecsu)’’ it is indicated that this idea is rare. The king should consider this (vimr&i) among the various alternatives. Happiness and distress are not illusory because suffering is actually experienced. The cause is not the atma itself, since the jiva is dependent. The cause is not the planets because they are dependent on movement of time. The cause of suffering and happiness is not karma because it is insentient. Moreover the man of dharma (following the path of the Mimarhsakas) has prarabdha and aprarabdha karmas. If so, then their idea that following their path of karma destroys suffering is negated. Svabhava is not the cause since it is not an exclusive cause. The Lord as the cause is absolute. Bhtsma has said already that the plan of the Lord however is impossible for anyone to understand.

 

॥1.17.21॥

suta uvacha

evam dharme pravadati sa samrad dvija-sattamah I
samahiiena manasa vikhedah paryacasla lam ॥

TRANSLATION

Suta said: O best of the brahmanasl When dharma, the bull, spoke in this manner, the king, free from illusion by putting his mind in meditation, answered.

COMMENTARY

By mind in meditation (samahitena), the King answered (paryacasta).

 

॥1.17.22॥

rajovacha—

dharmam btavisi dharma-jna dharmo 'si vrsa-rupa-dhrk I
yad adharma-krtah sthanam sucakasyapi tad bhavet॥

TRANSLATION

The King said: O knower of dharmal You speak dharma (by not telling me the identity of your aggressor), because the person who points out the sinner attains the same place as the sinner. You are dharma in the form of a bull.

COMMENTARY

Though you should tell me, the king, who has beat you, you do not say, because the person who points out the sinner also goes to the same place as the sinner. I can guess that you are Dharma himself.

 

॥1.17.23॥

athava deva-mayaya minam gatir agocara I
cetaso vachasas capi bhutanam id niicayah॥

TRANSLATION

It is certain that the course of the Lord’s mayd is beyond the thought and words of the living entities.

COMMENTARY

You have said everything. What has been said is true. The cause is beyond reasoning (apratarkyad). The course of the Lord’s energy which causes maintenance and destruction of the whole universe (deva-mayayah) is beyond the mind (celasah). It is beyond words. Thus it is apratarkya and anirdesya. Since mayd is only under his control, who can know and say how the Lord arranges happiness and distress in the form of maintenance and destruction for the living entities.

 

॥1.17.24॥

la pah samam daya satyam it i padah krte krlah I
adhanndmsais trayo bhagndh smaya-sanga-madais tava॥

TRANSLATION

In Satya-yuga you had complete dharma of four portions with four elements: austerity, cleanliness, mercy and truth. Three portions are broken by three portions of irrcligion: pride, association with women, intoxication and other sins.

COMMENTARY

I know all your fortune and misfortune which you have not told me. Please hear. Two verses describe this. Three portions are broken by three parts of adharma: pride (smaya), association with women (scmgu) and intoxication (madaih). These represent other actions such as violence as well. This means truth and the other qualities present in Satya-yuga cannot be present.

 

॥1.17.25॥

idanim dharma padas te satyam nirvartayedyatah I
tarn jighrksaty adharmo ’yam anrtenaidhitah kalih ॥

TRANSLATION

O Dharma! Now in Kali-yuga truth remains prominent on the one remaining portion of dhanna, by which a person can attain truth. But Kali, irreligion, increasing by untruth, desires to devour even truth.

COMMENTARY

O dharma! Now, in Kali-yuga, of your four parts of dharma consisting of austerity, cleanliness, mercy and truth, only one fourth part remains, because of destruction by the three portions of pride, women and intoxication. There is a rule that items are sometimes named because of their prominence. Truth is named here because it is now more prominent (though the other three factors of dharma are also present). Because of truth you can concentrate the mind to some extent (nirvartayet). Or because of truth, a person can attain you (truth). Kali, in the form of adharma, increasing with untruth (anrtcna), desires to destroy truth. This is confirmed by looking in the Twelfth Canto. In Salya-yuga, in the beginning, dharma was complete with four parts. In Treta-yuga one fourth of all four legs diminished. Pride diminished austerity, women diminished cleanliness, intoxication diminished mercy and untruth diminished truth. In Dvapara-yuga these qualities were reduced by half. In Kali-yuga only one fourth of these qualities remain. At the end of Kali-yuga nothing remains.

 

॥1.17.26॥

iyam ca hhumir hhagavata nyasitoru-bhara sati I
Shrimadbhis tal-pada-nydsaih sarvatah krta-kautuka॥

TRANSLATION

The cow is earth. The Lord relieved her of a great burden. She became most auspicious in all ways by the auspicious touch of his feet.

COMMENTARY

Nydsitoru-bhara means “she who had her heavy burden created by others (demons) and herself (her own weight) removed by the Lord.”

 

॥1.17.27॥

socaly ciSru-hdin sddhvl durbbagevojjbita sail I
abrahmanyd nrpa-vydjdh sudra bhoksyanti mam ili॥

TRANSLATION

With tears in her eyes, the chaste earth filled with misfortune, being abandoned by the Lord, laments “$udras dressed as kings with no respect for brahmanas will enjoy me.”

COMMENTARY

Asru-kalii means “carrying tears.”

 

॥1.17.2811

ili dharmam mahim caiva santvayitva maha-rathah I
nisatam adade khadgam kalaye 'dharma-hetave॥

TRANSLATION

Pacifying Dharma and earth in this way, Pariksit took his sharp sword for killing Kali, the cause of adharma.

COMMENTARY

He look his sword in order to kill Kali (ftaluye). This expresses the King’s intention. “By seeing the sword in my hand let this person wearing the marks of a king come to fight with me. I will quickly kill him."

 

॥1.17.29॥

tarn jighamsum abhipretya vihaya nrpa-lanchanam I
tat-pada-mulam si rasa samagad bhaya-vihvalah ॥

TRANSLATION

Seeing the King intending to kill him he gave up the markings of a king in great fear and bowed his head to Pariksit’s feet.

COMMENTARY

Kali thought, “It is not possible for me to fight with him. A ksatriya cannot surrender. Therefore giving up the king’s clothing I will fall at his feet.”

 

॥1.17.30॥

patitani padayor virah krpaya dina-vatsalah I
saranyo navadhic chloltya aha ccdam hasann iva॥

TRANSLATION

The praiseworthy warrior, worthy of taking shelter, affectionate to the helpless, did not kill him out of his mercy. He spoke to him with a slight smile.

COMMENTARY

The King considered, “Since he has surrendered, I cannot kill him. If I kill this evil person, because of killing a surrendered person, irreligion which has just appeared will spread. He will enter into me even, and will not die.” He slightly smiled, because he had not given up his anger. “This plan has been made by the Lord. Today you have been protected from my hand, though I want to kill you.”

 

॥1.17.31॥

rajovacha—

na te gudakesa-yaso-dharanam baddhanjaler vai bhayam asti kind11 na vartitavyam bhavata kalhancana ksetre madiye Ivam adharma-bandhuh॥

TRANSLATION

The King said: Coming with folded hands in front of the sustainer of Arjuna’s glory, you should have no fear at all. But you, friend of irreligion, cannot stay in my kingdom at all.

COMMENTARY

Contemplating his action he spoke. You have come with folded hands in front of me sustaining the fame of Arjuna. You cannot stay by any degree in this place.

 

॥1.17.32॥

Ivarh vartamanam nara-deva-dehcsv anupravrtto 'yam adharma-pugah I
lobho 'nrtam cauryam anaryam amho jyestha ca maya kalahai ca dambhah॥

TRANSLATION

When you become situated in devatas and men, all sorts of irreligion follow: greed, untruth, theft, vulgarity, giving up dharma, poverty, deceit, quarrel and pride.

COMMENTARY

Hear the faults of your nature. The devatas being overcome by you will be fixed in greed and other qualities. What to speak of humans. These qualities follow you completely (amt) when you are situated in men and devatas. Anarya means inferior. Amhah means giving up one’s dharma. Jyestha means poverty. Maya means deceit. Dambhah means pride.

 

॥1.17.33॥

na varlitavyam lad adharma-bandho dharmena satyena c.a vartitavye |
brahmdvarle yatra yajant I
yajfiair yajfieSvaram yajna-vitana-vijiiah॥

TRANSLATION

You cannot stay in Brahmavarta where dharma and truth suitably reside, and where knowers of sacrifice worship the Lord of sacrifice with sacrifice.

COMMENTARY

The word dharma covers everything. The word sa(ya is added as an indicator of dharma, the main element. Without branches and twigs the root alone cannot accomplish the goal. Dharma and truth are suitable to exist in Brahmavarta.

 

॥1.17.34॥

yasmin hanr bhagavan ijyamcma ijyalma-mitrlir yajatam sum tanoti I
human amoghan sthira-jangamandm antar bahir vayur ivaisa alma॥

TRANSLATION

You cannot reside where the Lord, Bhagavan, who is the soul of the devatas, who exists inside and outside like the air, being worshipped, distributes material and spiritual prosperity, what is useful to all moving and non-moving beings to the worshipper.

COMMENTARY

“But the devatas should also be worshipped, not just Bhagavan.” He is the soul of those who are worshipped such as Inara. Or they are forms of him alone. He distributes material happiness (feaman) for us citizens moving and nonmoving, and spiritual happiness (sam). Like air, he can be realized inside and outside. If you exist here, this will not be the situation.

 

॥1.17.35॥

siita uvacha—

pariksitaivam ddistah sa kalir jdta-vepalhuh I
tam udyatdsim dhedam danda-panim ivodyatam॥

TRANSLATION

Suta said: Directed in this way by Pariksit, trembling Kali spoke to Pariksit who had his sword raised, appearing like Yama ready to kill him.

COMMENTARY

Pariksit had his sword raised (udyatdsim). Kali trembled. This showed his great intelligence in protecting himself. He felt, “He is about to kill me.” The intention of the King was “If he does not follow my order, I will kill him right now. That is my desire. If he obeys my order, though I will not kill him, I do not have any fault.” Danda-panim means Yama.

 

॥1.17.36॥

kalir uvacha—

yalra kva vdtha vatsydmi sarva-bhauma tavajnaya I
laksaye tatra tatrapi tvdm attesu-sarasanam॥

TRANSLATION

Kali said: King of the whole earth! Wherever I will live, following your order, I will see only you with how and arrow in your hand.

COMMENTARY

O King of the whole earth! I directly see you in this way (Iaksaye). Since all moving and non-moving beings are your citizens, and you control the whole world, I do not have any place to live. Therefore kill me, who have fallen at your feet in front of you, with your hand right now.

 

॥1.17.37॥

tan me dharma-bhrtdm irestha sthanam nirdestum arhasi |
yatraiva niyato vatsya atisthams le ’nuiasanam॥

TRANSLATION

Best of upholders of dharma! You should designate for me that place where I can reside permanently abiding by your order.

COMMENTARY

“I do not kill those who have surrendered to me.”

“O best among protectors of dharmal Then give me a place to stay.»

 

॥1.17.38॥

suta uvacha—

abhyarthitas tadd tasmai sthanani kalaye dadau I
dyiitam panarit striyah sunayatradharmas catur-vidhah॥

TRANSLATION

Suta said: He then gave to Kali, who had made the request, places where there were four types of irreligion: gambling, wine, unmarried women and slaughter of animals.

COMMENTARY

Dyutam is clearly gambling. Panam means drinking wine and other things. Striyah means unmarried women. Sunah is killing other living entities. With the appearance of gambling comes untruth,1 the loss of truthfulness. With the appearance of drinking comes intoxication1 2 and loss of mercy. With illicit women comes illicit sex and impurity. With violence to living entities comes all adharmas. Those who commit violence to living entities have no austerity, cleanliness or mercy. Truthful speaking does not exist in them at all.

 

॥1.17.39॥

punas ca ydcamanayajala-rupam chicit prabhuh I
lato ’nrtam madam kdmam rajo vairam ca pahcamam ॥

TRANSLATION

When implored again, the King gave the place where there was gold. In that place there will be untruthfulness, intoxication, illicit sex, pride, and enmity.

COMMENTARY

“O King! Having heard this news, no one will perform gambling, drinking, illicit sex or animal killing. First I must enter their minds. Therefore the King gave Kali materials represented by gold, but indicating other things like silver etc. as his living place. Because of Kali residing in this place, in a place where there is wealth, four types of adharma— untruth, intoxication, illicit sex, and pride—and a fifth, enmity will also be present. Mada and kama in neuter gender is poetic license.

I This pari of adtiarma was mentioned in verse 25.

These parts of aclharma were mentioned in verse 24: pride, intoxication, and illicit association.

 

॥1.17.40॥

amuni pahca sthanani hy adharma-prabhavah kalih I
auttareyena dattHni nyavasat tan-nidesa-krt॥

TRANSLATION

Kali, propagator of irreligion, following the order of the King, took up residence in these five places given by the son of Uttara.

COMMENTARY

Amuni pahea sthanani should actually be in locative case. Or it can be in the accusative case because of the injunction kala-bhavadhva-deianam: words denoting time, condition, length, and place can be put in the accusative.

 

॥1.17.41॥

athaitani na seveta bubhiisuh purusah kvacit I
visesato dharma-Silo raja loka-patir guruh॥

TRANSLATION

The person who desires his own benefit, and particularly the religious king, the protector of people and the teacher, should not indulge in these five items.

COMMENTARY

One should not serve women beyond one’s married wife. Bubhiisuh means “desiring his own benefit.” “Not indulging in gold or wealth” means not being attached to it (though to some degree everyone has to use it.)

 

॥1.17.42॥

vrsasya nastarin trtn padan tapah saucam dayam iti I
pratisandadha aivasya mahim ca samavardhayat॥

TRANSLATION

The King restored the three destroyed legs of the bull: austerity, cleanliness and mercy. Comforting the earth, he made her prosperous.

COMMENTARY

Punishing Kali, he restored the legs of the bull. This means that austerity and other qualities of dharma were made to flourish again.

 

॥1.17.43-44॥

sa esa etarhy adhyasta asanam pdrthivocitam I pitamahenopanyastam rajhdranyam viviksata II aste 'dhuna sa rajarsih kauravenara-sriyollasan I gajahvaye maha-hhagai cakravarti brhac-chravah॥

TRANSLATION

He is presently sitting on the throne given by his grandfather King Yudhisthira who desired to go to the forest. This sage among kings, who is greatly fortunate, famous, ruling the world, shining with the wealth of a Kuru king, is now residing in Hastinapura.

COMMENTARY

Because of his influence, you can perform sacrifice here. This is expressed in three verses. Adhyaste means “he is presently protecting the kingdom.” The present tense is used because of nearness to the present (Pariksit had already disappeared).

 

॥1.17.45॥

ittham-bhutanubhavo 'yam abhimanyu-suto nrpah I
yasya palayatah ksaunim yuyam satraya diksitah॥

TRANSLATION

This King, the son of Abhimanyu, who, by protecting the earth, has allowed you to be consecrated for performing sacrifice, had such authority.

COMMENTARY

Satraya means for performing sacrifice. This is different from the sacrifice which Balarama saw.

 

Thus ends the commentary on the Seventeenth Chapter of the First Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas.

 

Chapter Eighteen

The brahmana’s curse

 

॥1.18.1-3॥

SUM uvacha

yo vai drauny-astra-viplusto mi matur udare mrtah I
anugrahcid bhagavatah Krishnasyadbhuta-karmanah॥

brahma-kopotthitadyaa tu taksakdt pidna-viplavat I
na sammumohorubhayad bhagavaty arpitasayah॥

utsrjya sarvatah sarigam vijMt&jita-samsthitih I
vaiyasaker jahau sisyo gangayatix svam kalevaram॥

TRANSLATION

Suta said: Pariksit, who, being burned up by the weapon of Asvatthama, did not die in his mother’s womb because of the mercy of Lord Krishna, performer of astonishing actions; who, because he had taken shelter of the Lord, did not become bewildered with great fear from the life threatening snake called Taksaka called by the curse of the brahmana; who became the student of Shukadeva, and giving up all material association and being situated in realization of the Lord, gave up his body on the bank of the Gaiiga.

COMMENTARY

In the Eighteenth Chapter, the king repents after placing a snake around the neck of the sage, and hears the curse of his

Suta speaks in summary of the astonishing story of Parlksit’s life from birth till attaining the Lord to the sages who were very astonished at hearing his punishment of Kali. Viplustah means burned up. Becoming the pupil of Shukadeva (vaiyasaheh sisycdi), he understood the truth (samsthitih) about the Lord (ajita). Or vijhdtdjita-samsthitih can mean “realizing the Lord at the time of death (samsthitih).”

 

॥1.18.4॥

nottamasloka-vartanam jusatam tat-kathamrtam |
syat sambhramo ’nta-kale ’pi smaratarii tat-padambujam॥

TRANSLATION

Those who remember the lotus feet of the Lord; those who relish the nectar of pastimes concerning the Lord; and those whose very lives are the Lord do not have confusion even at the time of death.

COMMENTARY

This is not astonishing. This verse gives the reason. Uttamasloka-vdrtdndm means “of those whose cause of living is the Lord.»

 

॥1.18.5॥

tavat kalir na prabhavel pravisto 'piha sarvatah I
yavad iso mahan urvyam abhimanyava f ha-rat॥

TRANSLATION

As long as Abhimanyu’s son, the great lord, was the king of the earth, Kali, though he had entered everywhere, could not influence anyone.

COMMENTARY

After Pariksit punished Kali, what was the situation? This verse describes the condition.

 

॥1.18.6॥

yasminn ahan I
yarhy eva bhagavan utsasarja gam |
UidaivehanuvrUo ’sflv adharma-prabhavah kalih॥

TRANSLATION

On the day that the Lord left the earth, at that very instant, Kali, the source of irreligion, entered the world.

COMMENTARY

This verse describes Kali’s entrance. Gam means earth.

 

॥1.18.7॥

nanudvesti kalim samrat sdrahga iva sara-bhuk I
kuialany <3su siddhyanli netardni krtan I yat॥

TRANSLATION

The King did not kill Kali. He was like a bee, enjoying the honey — for at this time he understood that auspicious acts bear results just by deciding to do them, whereas sinful acts bear result only by undertaking them.

COMMENTARY

What was the condition of Pariksit after punishing Kali? He was like a bee, gathering the honey. What is the honey? Just by desiring to do them (d$u) pious acts bear their fruits whereas sinful acts bear fruit only when actually performed (krtani). Even if one does not perform a pious act one gets the result. One does not have to perform the act, but should simply make the decision to perform it. Results come simply by the desire to perform the act.

 

॥1.18.8॥

him nu balesu surena halind dhira-bhinma I
apramattah pramattesu yo vrko nrsu vartate॥

TRANSLATION

Kali was an attentive tiger among inattentive men. But what could powerful Kali do to the innocent people since he was afraid of the devotees?

COMMENTARY

The king had another intention. Was there a disturbance to the foolish people by Kali? There was none, because he had fear of the devotees — those who were discerning in nature. Kali was a powerful tiger among the innocent.

 

॥1.18.9॥

upavarnitam etad vah punyarn pariksilam mayd I
vasudevadzathopetam akhyanamyad aprcchata॥

TRANSLATION

I have described to you what you had asked concerning pure Pariksit, which is related to the pastimes of Krishna.

 

॥1.18.10॥

yd yah kathd bhagavatah kathaniyom-karmanah |
guna-kannairayah pumbhih samsevyas id bubhusubhih॥

TRANSLATION

Those who desire their own benefit should hear those topics concerning the qualities and activities of the Lord who performed the greatest actions.

COMMENTARY

Bubhusubhih means “by those who desire their own good.” To do anything other than this is to waste one’s life.

 

॥1.18.11॥

rsaya ucuh

sutajiva samah saumya saivatir viiadam yaiah I
yas tvam tamsasi Krishnasya martyanam amrtam hi nah॥

TRANSLATION

The sages said: O auspicious Suta! Live for eternal years, since you narrate to us, who are mortals, the shining glories of Krishna!

 

॥1.18.12॥

karmany asimnn anasvase dhiima-dhumratmanam bhavan \
apayayati govinda-pada-padmasavam madhu ॥

TRANSLATION

You let us, blackened by the smoke at this uncertain sacrifice, drink the intoxicating nectar of the lotus feet of Govinda.

COMMENTARY

At this performance of sacrifice (karmani) which is not credible (andivase), because the result cannot be guaranteed due to many irregularities (whereas the results of bhakti are certain), you let us, whose eyes and other limbs are discolored by the smoke, drink the nectar. The genitive case here indicates accusative case. Drinking the nectar shows that the results of bhakti are directly attained. It is intoxicating (madhu) honey (ctsavam) since it gives us no experience of happiness and distress which is present in everything else and since it gives us the experience of the sweetness of the Lord.

 

॥1.18.13॥

tulayama lavenapi na svargam ndpunar-bhavam I
bhagavat-sangi-sangasya martydndm kim utasisah ॥

TRANSLATION

Let us not compare even a particle of devotee association to Svarga or liberation, what to speak of any blessings in this world.

COMMENTARY

We speak of the glories of the great ocean of association of such devotees as you, from whatever realization we have. We should not compare the results of karma, attainment of Svarga, or the results of jndna (liberation) with a small particle of association of devotees (bhagaval-sangi). We will not even compare the blessings of this world, such as a kingdom, with that. That is because by associating with devotees the sprout of bhakti, which is most rare, appears. Let us not compare even the full results of karma and jnana with a particle of association of devotees doing sadhana-bhakti. What then to speak of extended association, and what to speak of association with a devotee having bhava, the result of sadhana, and what to speak of association with a devotee having prema? Imperative form is used to indicate impossibility. One does not compare a mustard seed to Mount Meru! The plural tense indicates that no one can disprove this fact since this is the consensus of many persons. Bhagavat-sangi-sangasya is mentioned in the following verse:

rta tathasya bhaven moho bandhai canya-prasangatah I
yosit-sangad yatha pumsoyatlia tat-saiigi-sangatah॥

The infatuation and bondage which accrue to a man from attachment to any other object is not as complete as that resulting from attachment to a woman or to the fellowship of men who are fond of women. SB 3.31.35

This verse says that more than association with women, association with those who associate with women (tat-sahgi- saiigatah) is condemned. Thus the intention of the verse is to show that association of the devotees of the Lord is more praiseworthy than association with the Lord.

 

॥1.18.14॥

ko nama trpyed rasavit kalhayam mahattamaikanta-parayanasya |
nantarii gunandm agunasya jagmur yogeivaraye bhava-padma-mukhyah॥

TRANSLATION

What knower of rasa could be satisfied with the topics of the Lord who is the sole, supreme shelter of the greatest devotees? Even those who are masters oiyoga and the devatas headed by Brahma and Siva, cannot find an end to the spiritual qualities of the Lord who is without material qualities.

COMMENTARY

“It is true that association of devotees is praiseworthy because without that one cannot attain a taste for hearing about Krishna.

We have attained that taste! Then what should we say about continuous association?” With that intention they speak this verse. If a person is knowledgeable about rasa, how can he be satisfied with the discussion of that person who is the sole and supreme shelter of the greatest devotees? This indicates the great sweetness of Krishna. His great power is then indicated. Those who are masters of yoga, they also cannot find an end to the spiritual qualities of the Lord who is without material qualities (agunasya).

 

॥1.18.15॥

tan no bhavan vai bhagavat-pradhano mahattamaikanta-parayanasya I
harer udaram caritam viSuddham susrusatam no vitanotu vidvan॥

TRANSLATION

O learned one! You are the one who prominently serves the Lord among us! Please describe in detail to us who desire t







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