Srimad-Bhagavatam: Canto 3: “The Status Quo”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Twenty-one

SB3.21.31

TEXT 31

krtva dayam ca jivesu

dattva cabhayam atmavan

mayy atmanam saha jagad

draksyasy atmani capi mam

SYNONYMS

krtva—having shown; dayam—compassion; ca—and; jivesu—toward living beings; dattva—having given; ca—and; abhayam—assurance of safety; atma-van—self-realized; mayi—in Me; atmanam—yourself; saha jagat—along with the universe; draksyasi—you will perceive; atmani—in yourself; ca—and; api—also; mam—Me.

TRANSLATION

Showing compassion to all living entities, you will attain self-realization. Giving assurance of safety to all, you will perceive your own self as well as all the universes in Me, and Myself in you.

PURPORT

The simple process of self-realization for every living entity is described here. The first principle to be understood is that this world is a product of the supreme will. There is an identity of this world with the Supreme Lord. This identity is accepted in a misconceived way by the impersonalists; they say that the Supreme Absolute Truth, transforming Himself into the universe, loses His separate existence. Thus they accept the world and everything in it to be the Lord. That is pantheism, wherein everything is considered to be the Lord. This is the view of the impersonalist. But those who are personal devotees of the Lord take everything to be the property of the Supreme Lord. Everything, whatever we see, is the manifestation of the Supreme Lord; therefore, everything should be engaged in the service of the Lord. This is oneness. The difference between the impersonalist and the personalist is that the impersonalist does not accept the separate existence of the Lord, but the personalist accepts the Lord; he understands that although He distributes Himself in so many ways, He has His separate personal existence. This is described in Bhagavad-gita: “I am spread all over the universe in My impersonal form. Everything is resting on Me, but I am not present.” There is a nice example regarding the sun and the sunshine. The sun, by its sunshine, is spread all over the universe, and all the planets rest on the sunshine. But all the planets are different from the sun planet; one cannot say that because the planets are resting on the sunshine, these planets are also the sun. Similarly, the impersonal or pantheistic view that everything is God is not a very intelligent proposal. The real position, as explained by the Lord Himself, is that although nothing can exist without Him, it is not a fact that everything is Him. He is different from everything. So here also the Lord says: “You will see everything in the world to be nondifferent from Me.” This means that everything should be considered a product of the Lord’s energy, and therefore everything should be employed in the service of the Lord. One’s energy should be utilized for one’s self-interest. That is the perfection of the energy.

This energy can be utilized for real self-interest if one is compassionate. A person in Krsna consciousness, a devotee of the Lord, is always compassionate. He is not satisfied that only he himself is a devotee, but he tries to distribute the knowledge of devotional service to everyone. There are many devotees of the Lord who faced many risks in distributing the devotional service of the Lord to people in general. That should be done.

It is also said that a person who goes to the temple of the Lord and worships with great devotion, but who does not show sympathy to people in general or show respect to other devotees, is considered to be a third-class devotee. The second-class devotee is he who is merciful and compassionate to the fallen soul. The second-class devotee is always cognizant of his position as an eternal servant of the Lord; he therefore makes friendships with devotees of the Lord, acts compassionately toward the general public in teaching them devotional service, and refuses to cooperate or associate with nondevotees. As long as one is not compassionate to people in general in his devotional service to the Lord, he is a third-class devotee. The first-class devotee gives assurance to every living being that there is no fear of this material existence: “Let us live in Krsna consciousness and conquer the nescience of material existence.”

It is indicated here that Kardama Muni was directed by the Lord to be very compassionate and liberal in his householder life and to give assurance to the people in his renounced life. A sannyasi, one in the renounced order of life, is meant to give enlightenment to the people. He should travel, going from home to home to enlighten. The householder, by the spell of maya, becomes absorbed in family affairs and forgets his relationship with Krsna. If he dies in forgetfulness, like the cats and dogs, then his life is spoiled. It is the duty of a sannyasi, therefore, to go and awaken the forgetful souls with enlightenment of their eternal relationship with the Lord and to engage them in devotional service. The devotee should show mercy to the fallen souls and also give them the assurance of fearlessness. As soon as one becomes a devotee of the Lord, he is convinced that he is protected by the Lord. Fear itself is afraid of the Lord; therefore, what has he to do with fearfulness?

To award fearlessness to the common man is the greatest act of charity. A sannyasi, or one who is in the renounced order of life, should wander from door to door, from village to village, from town to town and from country to country, all over the world as far as he is able to travel, and enlighten the householders about Krsna consciousness. A person who is a householder but is initiated by a sannyasi has the duty to spread Krsna consciousness at home; as far as possible, he should call his friends and neighbors to his house and hold classes in Krsna consciousness. Holding a class means chanting the holy name of Krsna and speaking from Bhagavad-gita or Srimad-Bhagavatam. There are immense literatures for spreading Krsna consciousness, and it is the duty of each and every householder to learn about Krsna from his sannyasi spiritual master. There is a division of labor in the Lord’s service. The householder’s duty is to earn money because a sannyasi is not supposed to earn money but is completely dependent on the householder. The householder should earn money by business or by profession and spend at least fifty percent of his income to spread Krsna consciousness; twenty-five percent he can spend for his family, and twenty-five percent he should save to meet emergencies. This example was shown by Rupa Gosvami, so devotees should follow it.

Actually, to be one with the Supreme Lord means to be one with the interest of the Lord. Becoming one with the Supreme Lord does not imply becoming as great as the Supreme Lord. It is impossible. The part is never equal to the whole. The living entity is always a minute part. Therefore his oneness with the Lord is that he is interested in the one interest of the Lord. The Lord wants every living entity to always think about Him, to be His devotee and always worship Him. This is clearly stated in Bhagavad-gita: man-mana bhava mad-bhaktah. Krsna wants everyone always to think of Him. Everyone should always offer obeisances to Krsna. This is the will of the Supreme Lord, and devotees should try to fulfill His desire. Since the Lord is unlimited, His desire is also unlimited. There is no stoppage, and therefore the service of the devotee is also unlimited. In the transcendental world there is unlimited competition between the Lord and the servitor. The Lord wants to fulfill His desires unlimitedly, and the devotee also serves Him to fulfill His unlimited desires. There is an unlimited oneness of interest between the Lord and His devotee.

SB3.21.32

TEXT 32

sahaham svamsa-kalaya

tvad-viryena maha-mune

tava ksetre devahutyam

pranesye tattva-samhitam

SYNONYMS

saha—with; aham—I; sva-amsa-kalaya—My own plenary portion; tvat-viryena—by your semen; maha-mune—O great sage; tava ksetre—in your wife; devahutyam—in Devahuti; pranesye—I shall instruct; tattva—of the ultimate principles; samhitam—the doctrine.

TRANSLATION

O great sage, I shall manifest My own plenary portion through your wife, Devahuti, along with your nine daughters, and I shall instruct her in the system of philosophy that deals with the ultimate principles or categories.

PURPORT

Herein the word svamsa-kalaya indicates that the Lord would appear as the son of Devahuti and Kardama Muni as Kapiladeva, the first propounder of the Sankhya philosophy, which is mentioned here as tattva-samhita. The Lord foretold to Kardama Muni that He would appear in His incarnation Kapiladeva and would propagate the philosophy of Sankhya. Sankhya philosophy is very well known in the world as propagated by another Kapiladeva, but that Sankhya philosophy is different from the Sankhya which was propounded by the Lord Himself. There are two kinds of Sankhya philosophy: one is godless Sankhya philosophy, and the other is godly Sankhya philosophy. The Sankhya propagated by Kapiladeva, son of Devahuti, is godly philosophy.

There are different manifestations of the Lord. He is one, but He has become many. He divides Himself into two different expansions, one called kala and the other vibhinnamsa. Ordinary living entities are called vibhinnamsa expansions, and the unlimited expansions of visnu-tattva, such as Vamana, Govinda, Narayana, Pradyumna, Vasudeva and Ananta, are called svamsa-kala. Svamsa refers to a direct expansion, and kala denotes an expansion from the expansion of the original Lord. Baladeva is an expansion of Krsna, and from Baladeva the next expansion is Sankarsana; thus Sankarsana is kala, but Baladeva is svamsa. There is no difference, however, among Them. This is very nicely explained in the Brahma-samhita (5.46): diparcir eva hi dasantaram abhyupetya. With one candle one may light a second candle, with the second a third and then a fourth, and in this way one can light up thousands of candles, and no candle is inferior to another in distributing light. Every candle has the full potential candlepower, but there is still the distinction that one candle is the first, another the second, another the third and another the fourth. Similarly, there is no difference between the immediate expansion of the Lord and His secondary expansion. The Lord’s names are considered in exactly the same way; since the Lord is absolute, His name, His form, His pastimes, His paraphernalia and His quality all have the same potency. In the absolute world, the name Krsna is the transcendental sound representation of the Lord. There is no potential difference between His quality, name, form, etc. If we chant the name of the Lord, Hare Krsna, that has as much potency as the Lord Himself. There is no potential difference between the form of the Lord whom we worship and the form of the Lord in the temple. One should not think that one is worshiping a doll or statue of the Lord, even if others consider it to be a statue. Because there is not potential difference, one gets the same result by worshiping the statue of the Lord or the Lord Himself. This is the science of Krsna consciousness.

SB3.21.33

TEXT 33

maitreya uvaca

evam tam anubhasyatha

bhagavan pratyag-aksajah

jagama bindusarasah

sarasvatya parisritat

SYNONYMS

maitreyah uvaca—the great sage Maitreya said; evam—thus; tam—to him; anubhasya—having spoken; atha—then; bhagavan—the Lord; pratyak—directly; aksa—by senses; jah—who is perceived; jagama—went away; bindu-sarasah—from Lake Bindu-sarovara; sarasvatya—by the River Sarasvati; parisritat—encircled.

TRANSLATION

Maitreya went on: Thus having spoken to Kardama Muni, the Lord, who reveals Himself only when the senses are in Krsna consciousness, departed from that lake called Bindu-sarovara, which was encircled by the River Sarasvati.

PURPORT

One word in this verse is very significant. The Lord is stated here to be pratyag-aksaja. He is imperceptible to material senses, but still He can be seen. This appears to be contradictory. We have material senses, but how can we see the Supreme Lord? He is called adhoksaja, which means that He cannot be seen by the material senses. Aksaja means “knowledge perceived by material senses.” Because the Lord is not an object that can be understood by speculation with our material senses, He is also called ajita; He will conquer, but no one can conquer Him. What does it mean, then, that still He can be seen? It is explained that no one can hear the transcendental name of Krsna, no one can understand His transcendental form, and no one can assimilate His transcendental pastimes. It is not possible. Then how is it possible that He can be seen and understood? When one is trained in devotional service and renders service unto Him, gradually one’s senses are purified of material contamination. When one’s senses are thus purified, then one can see, one can understand, one can hear and so on. The purification of the material senses and perception of the transcendental form, name and quality of Krsna are combined together in one word, pratyag-aksaja, which is used here.

SB3.21.34

TEXT 34

niriksatas tasya yayav asesa-

siddhesvarabhistuta-siddha-margah

akarnayan patra-rathendra-paksair

uccaritam stomam udirna-sama

SYNONYMS

niriksatah tasya—while he was looking on; yayau—He left; asesa—all; siddha-isvara—by liberated souls; abhistuta—is praised; siddha-margah—the way to the spiritual world; akarnayan—hearing; patra-ratha-indra—of Garuda (king of birds); paksaih—by the wings; uccaritam—vibrated; stomam—hymns; udirna-sama—forming the Sama Veda.

TRANSLATION

While the sage stood looking on, the Lord left by the pathway leading to Vaikuntha, a path extolled by all great liberated souls. The sage stood listening as the hymns forming the basis of the Sama Veda were vibrated by the flapping wings of the Lord’s carrier, Garuda.

PURPORT

In the Vedic literature it is stated that the two wings of the transcendental bird Garuda, who carries the Lord everywhere, are two divisions of the Sama Veda known as brhat and rathantara. Garuda works as the carrier of the Lord; therefore he is considered the transcendental prince of all carriers. With his two wings Garuda began to vibrate the Sama Veda, which is chanted by great sages to pacify the Lord. The Lord is worshiped by Brahma, by Lord Siva, by Garuda and other demigods with selected poems, and great sages worship Him with the hymns of Vedic literatures, such as the Upanisads and Sama Veda. These Sama Veda utterances are automatically heard by the devotee when another great devotee of the Lord, Garuda, flaps his wings.

It is clearly stated here that the sage Kardama began to look to the path by which the Lord was being carried to Vaikuntha. It is thus confirmed that the Lord descends from His abode, Vaikuntha, in the spiritual sky, and is carried by Garuda. The path which leads to Vaikuntha is not worshiped by the ordinary class of transcendentalists. Only those who are already liberated from material bondage can become devotees of the Lord. Those who are not liberated from material bondage cannot understand transcendental devotional service. In Bhagavad-gita it is clearly stated, yatatam api siddhanam [Bg. 7.3]. There are many persons who are trying to attain perfection by striving for liberation from material bondage, and those who are actually liberated are called brahma-bhuta or siddha. Only the siddhas, or persons liberated from material bondage, can become devotees. This is also confirmed in Bhagavad-gita: anyone who is engaged in Krsna consciousness, or devotional service, is already liberated from the influence of the modes of material nature. Here it is also confirmed that the path of devotional service is worshiped by liberated persons, not the conditioned souls. The conditioned soul cannot understand the devotional service of the Lord. Kardama Muni was a liberated soul who saw the Supreme Lord in person, face to face. There was no doubt that he was liberated, and thus he could see Garuda carrying the Lord on the way to Vaikuntha and hear the flapping of his wings vibrating the sound of Hare Krsna, the essence of the Sama Veda.

SB3.21.35

TEXT 35

atha samprasthite sukle

kardamo bhagavan rsih

aste sma bindusarasi

tam kalam pratipalayan

SYNONYMS

atha—then; samprasthite sukle—when the Lord had gone; kardamah—Kardama Muni; bhagavan—the greatly powerful; rsih—sage; aste sma—stayed; bindu-sarasi—on the bank of Lake Bindu-sarovara; tam—that; kalam—time; pratipalayan—awaiting.

TRANSLATION

Then, after the departure of the Lord, the worshipful sage Kardama stayed on the bank of Bindu-sarovara, awaiting the time of which the Lord had spoken.

SB3.21.36

TEXT 36

manuh syandanam asthaya

satakaumbha-paricchadam

aropya svam duhitaram

sa-bharyah paryatan mahim

SYNONYMS

manuh—Svayambhuva Manu; syandanam—the chariot; asthaya—having mounted; satakaumbha—made of gold; paricchadam—the outer cover; aropya—putting on; svam—his own; duhitaram—daughter; sa-bharyah—along with his wife; paryatan—traveling all over; mahim—the globe.

TRANSLATION

Svayambhuva Manu, with his wife, mounted his chariot, which was decorated with golden ornaments. Placing his daughter on it with them, he began traveling all over the earth.

PURPORT

The Emperor Manu, as the great ruler of the world, could have engaged an agent to find a suitable husband for his daughter, but because he loved her just as a father should, he himself left his state on a golden chariot, with only his wife, to find her a suitable husband.

SB3.21.37

TEXT 37

tasmin sudhanvann ahani

bhagavan yat samadisat

upayad asrama-padam

muneh santa-vratasya tat

SYNONYMS

tasmin—on that; su-dhanvan—O great bowman Vidura; ahani—on the day; bhagavan—the Lord; yat—which; samadisat—foretold; upayat—he reached; asrama-padam—the holy hermitage; muneh—of the sage; santa—completed; vratasya—whose vows of austerity; tat—that.

TRANSLATION

O Vidura, they reached the hermitage of the sage, who had just completed his vows of austerity on the very day foretold by the Lord.

SB3.21.38-39

TEXTS 38–39

yasmin bhagavato netran

nyapatann asru-bindavah

krpaya samparitasya

prapanne ’rpitaya bhrsam

tad vai bindusaro nama

sarasvatya pariplutam

punyam sivamrta-jalam

maharsi-gana-sevitam

SYNONYMS

yasmin—in which; bhagavatah—of the Lord; netrat—from the eye; nyapatan—fell down; asru-bindavah—teardrops; krpaya—by compassion; samparitasya—who was overwhelmed; prapanne—on the surrendered soul (Kardama); arpitaya—placed upon; bhrsam—extremely; tat—that; vai—indeed; bindu-sarah—lake of tears; nama—called; sarasvatya—by the River Sarasvati; pariplutam—overflowed; punyam—holy; siva—auspicious; amrta—nectar; jalam—water; maha-rsi—of great sages; gana—by hosts; sevitam—served.

TRANSLATION

The holy Lake Bindu-sarovara, flooded by the waters of the River Sarasvati, was resorted to by hosts of eminent sages. Its holy water was not only auspicious but as sweet as nectar. It was called Bindu-sarovara because drops of tears had fallen there from the eyes of the Lord, who was overwhelmed by extreme compassion for the sage who had sought His protection.

PURPORT

Kardama underwent austerities to gain the causeless mercy of the Lord, and when the Lord arrived there He was so compassionate that in pleasure He shed tears, which became Bindu-sarovara. Bindu-sarovara, therefore, is worshiped by great sages and learned scholars because, according to the philosophy of the Absolute Truth, the Lord and the tears from His eyes are not different. Just as drops of perspiration which fell from the toe of the Lord became the sacred Ganges, so teardrops from the transcendental eyes of the Lord became Bindu-sarovara. Both are transcendental entities and are worshiped by great sages and scholars. The water of Bindu-sarovara is described here as sivamrta jala. Siva means “curing.” Anyone who drinks the water of Bindu-sarovara is cured of all material diseases; similarly, anyone who takes his bath in the Ganges also is relieved of all material diseases. These claims are accepted by great scholars and authorities and are still being acted upon even in this fallen age of Kali.

SB3.21.40

TEXT 40

punya-druma-lata-jalaih

kujat-punya-mrga-dvijaih

sarvartu-phala-puspadhyam

vana-raji-sriyanvitam

SYNONYMS

punya—pious; druma—of trees; lata—of creepers; jalaih—with clusters; kujat—uttering cries; punya—pious; mrga—animals; dvijaih—with birds; sarva—in all; rtu—seasons; phala—in fruits; puspa—in flowers; adhyam—rich; vana-raji—of groves of trees; sriya—by the beauty; anvitam—adorned.

TRANSLATION

The shore of the lake was surrounded by clusters of pious trees and creepers, rich in fruits and flowers of all seasons, that afforded shelter to pious animals and birds, which uttered various cries. It was adorned by the beauty of groves of forest trees.

PURPORT

It is stated here that Bindu-sarovara was surrounded by pious trees and birds. As there are different classes of men in human society, some pious and virtuous and some impious and sinful, so also among trees and birds there are the pious and the impious. Trees which do not bear nice fruit or flowers are considered impious, and birds which are very nasty, such as crows, are considered impious. In the land surrounding Bindu-sarovara there was not a single impious bird or tree. Every tree bore fruits and flowers, and every bird sang the glories of the Lord—Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

SB3.21.41

TEXT 41

matta-dvija-ganair ghustam

matta-bhramara-vibhramam

matta-barhi-natatopam

ahvayan-matta-kokilam

SYNONYMS

matta—overjoyed; dvija—of birds; ganaih—by flocks; ghustam—resounded; matta—intoxicated; bhramara—of bees; vibhramam—wandering; matta—maddened; barhi—of peacocks; nata—of dancers; atopam—pride; ahvayat—calling one another; matta—merry; kokilam—cuckoos.

TRANSLATION

The area resounded with the notes of overjoyed birds. Intoxicated bees wandered there, intoxicated peacocks proudly danced, and merry cuckoos called one another.

PURPORT

The beauty of the pleasant sounds heard in the area surrounding Lake Bindu-sarovara is described here. After drinking honey, the black bees became maddened, and they hummed in intoxication. Merry peacocks danced just like actors and actresses, and merry cuckoos called their mates very nicely.

SB3.21.42-43

TEXTS 42–43

kadamba-campakasoka-

karanja-bakulasanaih

kunda-mandara-kutajais

cuta-potair alankrtam

karandavaih plavair hamsaih

kurarair jala-kukkutaih

sarasais cakravakais ca

cakorair valgu kujitam

SYNONYMS

kadambakadamba flowers; campakacampaka flowers; asokaasoka flowers; karanjakaranja flowers; bakulabakula flowers; asanaih—by asana trees; kundakunda; mandara—mandara; kutajaih—and by kutaja trees; cuta-potaih—by young mango trees; alankrtam—adorned; karandavaih—by karandava ducks; plavaih—by plavas; hamsaih—by swans; kuraraih—by ospreys; jala-kukkutaih—by waterfowl; sarasaih—by cranes; cakravakaih—by cakravaka birds; ca—and; cakoraih—by cakora birds; valgu—pleasing; kujitam—vibration of birds’ sounds.

TRANSLATION

Lake Bindu-sarovara was adorned by flowering trees such as kadamba, campaka, asoka, karanja, bakula, asana, kunda, mandara, kutaja and young mango trees. The air was filled with the pleasing notes of karandava ducks, plavas, swans, ospreys, waterfowl, cranes, cakravakas and cakoras.

PURPORT

For most of the trees, flowers, fruits and birds mentioned here as surrounding Bindu-sarovara Lake, English synonyms cannot be found. All the trees mentioned are very pious in that they produce a nice aromatic flower, such as the campaka, kadamba and bakula. The sweet sounds of waterfowl and cranes made the surrounding area as pleasant as possible and created a very suitable spiritual atmosphere.

SB3.21.44

TEXT 44

tathaiva harinaih krodaih

svavid-gavaya-kunjaraih

gopucchair haribhir markair

nakulair nabhibhir vrtam

SYNONYMS

tatha eva—likewise; harinaih—by deer; krodaih—by boars; svavit—porcupines; gavaya—a wild animal closely resembling the cow; kunjaraih—by elephants; gopucchaih—by baboons; haribhih—by lions; markaih—by monkeys; nakulaih—by mongooses; nabhibhih—by musk deer; vrtam—surrounded.

TRANSLATION

Its shores abounded with deer, boars, porcupines, gavayas, elephants, baboons, lions, monkeys, mongooses and musk deer.

PURPORT

Musk deer are not found in every forest, but only in places like Bindu-sarovara. They are always intoxicated by the aroma of musk secreted from their navels. Gavayas, the species of cow mentioned herein, bear a bunch of hair at the end of their tails. This bunch of hair is used in temple worship to fan the Deities. Gavayas are sometimes called camaris, and they are considered very sacred. In India there are still gypsies or forest mercantile people who flourish by trading kasturi, or musk, and the bunches of hair from the camaris. These are always in great demand for the higher classes of Hindu population, and such business still goes on in large cities and villages in India.

SB3.21.45-47

TEXTS 45–47

pravisya tat tirtha-varam

adi-rajah sahatmajah

dadarsa munim asinam

tasmin huta-hutasanam

vidyotamanam vapusa

tapasy ugra-yuja ciram

natiksamam bhagavatah

snigdhapangavalokanat

tad-vyahrtamrta-kala-

piyusa-sravanena ca

pramsum padma-palasaksam

jatilam cira-vasasam

upasamsritya malinam

yatharhanam asamskrtam

SYNONYMS

pravisya—entering; tat—that; tirtha-varam—best of sacred places; adi-rajah—the first monarch (Svayambhuva Manu); saha-atmajah—along with his daughter; dadarsa—saw; munim—the sage; asinam—sitting; tasmin—in the hermitage; huta—being offered oblations; huta-asanam—the sacred fire; vidyotamanam—shining brilliantly; vapusa—by his body; tapasi—in penance; ugra—terribly; yuja—engaged in yoga; ciram—for a long time; na—not; atiksamam—very emaciated; bhagavatah—of the Lord; snigdha—affectionate; apanga—sidelong; avalokanat—from the glance; tat—of Him; vyahrta—from the words; amrta-kala—moonlike; piyusa—the nectar; sravanena—by hearing; ca—and; pramsum—tall; padma—lotus flower; palasa—petal; aksam—eyes; jatilam—matted locks; cira-vasasam—having rags for clothes; upasamsritya—having approached; malinam—soiled; yatha—like; arhanam—gem; asamskrtam—unpolished.

TRANSLATION

Entering that most sacred spot with his daughter and going near the sage, the first monarch, Svayambhuva Manu, saw the sage sitting in his hermitage, having just propitiated the sacred fire by pouring oblations into it. His body shone most brilliantly; though he had engaged in austere penance for a long time, he was not emaciated, for the Lord had cast His affectionate sidelong glance upon him and he had also heard the nectar flowing from the moonlike words of the Lord. The sage was tall, his eyes were large, like the petals of a lotus, and he had matted locks on his head. He was clad in rags. Svayambhuva Manu approached and saw him to be somewhat soiled, like an unpolished gem.

PURPORT

Here are some descriptions of a brahmacari-yogi. In the morning, the first duty of a brahmacari seeking spiritual elevation is huta-hutasana, to offer sacrificial oblations to the Supreme Lord. Those engaged in brahmacarya cannot sleep until seven or nine o’clock in the morning. They must rise early in the morning, at least one and a half hours before the sun rises, and offer oblations, or in this age, they must chant the holy name of the Lord, Hare Krsna. As referred to by Lord Caitanya, kalau nasty eva nasty eva nasty eva gatir anyatha: there is no other alternative, no other alternative, no other alternative, in this age, to chanting the holy name of the Lord. The brahmacari must rise early in the morning and, after placing himself, should chant the holy name of the Lord. From the very features of the sage, it appeared that he had undergone great austerities; that is the sign of one observing brahmacarya, the vow of celibacy. If one lives otherwise, it will be manifest in the lust visible in his face and body. The word vidyotamanam indicates that the brahmacari feature showed in his body. That is the certificate that one has undergone great austerity in yoga. A drunkard or smoker or sex-monger can never be eligible to practice yoga. Generally yogis look very skinny because of their not being comfortably situated, but Kardama Muni was not emaciated, for he had seen the Supreme Personality of Godhead face to face. Here the word snigdhapangavalokanat means that he was fortunate enough to see the Supreme Lord face to face. He looked healthy because he had directly received the nectarean sound vibrations from the lotus lips of the Personality of Godhead. Similarly, one who hears the transcendental sound vibration of the holy name of the Lord, Hare Krsna, also improves in health. We have actually seen that many brahmacaris and grhasthas connected with the International Society for Krishna Consciousness have improved in health, and a luster has come to their faces. It is essential that a brahmacari engaged in spiritual advancement look very healthy and lustrous. The comparison of the sage to an unpolished gem is very appropriate. Even if a gem just taken from a mine looks unpolished, the luster of the gem cannot be stopped. Similarly, although Kardama was not properly dressed and his body was not properly cleansed, his overall appearance was gemlike.

SB3.21.48

TEXT 48

athotajam upayatam

nrdevam pranatam purah

saparyaya paryagrhnat

pratinandyanurupaya

SYNONYMS

atha—then; utajam—the hermitage; upayatam—approached; nrdevam—the monarch; pranatam—bowed down; purah—in front; saparyaya—with honor; paryagrhnat—received him; pratinandya—greeting him; anurupaya—befitting the King’s position.

TRANSLATION

Seeing that the monarch had come to his hermitage and was bowing before him, the sage greeted him with benediction and received him with due honor.

PURPORT

Emperor Svayambhuva Manu not only approached the cottage of dried leaves possessed by the hermit Kardama but also offered respectful obeisances unto him. Similarly, it was the duty of the hermit to offer blessings to kings who used to approach his hermitage in the jungle.

SB3.21.49

TEXT 49

grhitarhanam asinam

samyatam prinayan munih

smaran bhagavad-adesam

ity aha slaksnaya gira

SYNONYMS

grhita—received; arhanam—honor; asinam—seated; samyatam—remained silent; prinayan—delighting; munih—the sage; smaran—remembering; bhagavat—of the Lord; adesam—the order; iti—thus; aha—spoke; slaksnaya—sweet; gira—with a voice.

TRANSLATION

After receiving the sage’s attention, the King sat down and was silent. Recalling the instructions of the Lord, Kardama then spoke to the King as follows, delighting him with his sweet accents.

SB3.21.50

TEXT 50

nunam cankramanam deva

satam samraksanaya te

vadhaya casatam yas tvam

hareh saktir hi palini

SYNONYMS

nunam—surely; cankramanam—the tour; deva—O lord; satam—of the virtuous; samraksanaya—for the protection; te—your; vadhaya—for killing; ca—and; asatam—of the demons; yah—the person who; tvam—you; hareh—of the Supreme Personality of Godhead; saktih—the energy; hi—since; palini—protecting.

TRANSLATION

The tour you have undertaken, O lord, is surely intended to protect the virtuous and kill the demons, since you embody the protecting energy of Sri Hari.

PURPORT

It appears from many Vedic literatures, especially histories like Srimad-Bhagavatam and the puranas, that the pious kings of old used to tour their kingdoms in order to give protection to the pious citizens and to chastise or kill the impious. Sometimes they used to kill animals in the forests to practice the killing art because without such practice they would not be able to kill the undesirable elements. Ksatriyas are allowed to commit violence in that way because violence for a good purpose is a part of their duty. Here two terms are clearly mentioned: vadhaya, “for the purpose of killing,” and asatam, “those who are undesirable.” The protecting energy of the king is supposed to be the energy of the Supreme Lord. In Bhagavad-gita (4.8) the Lord says, paritranaya sadhunam vinasaya ca duskrtam. The Lord descends to give protection to the pious and to kill the demons. The potency, therefore, to give protection to the pious and kill the demons or undesirables is directly an energy from the Supreme Lord, and the king or the chief executive of the state is supposed to possess such energy. In this age it is very difficult to find such a head of state who is expert in killing the undesirables. Modern heads of state sit very nicely in their palaces and try without reason to kill innocent persons.

SB3.21.51

TEXT 51

yo ’rkendv-agnindra-vayunam

yama-dharma-pracetasam

rupani sthana adhatse

tasmai suklaya te namah

SYNONYMS

yah—you who; arka—of the sun; indu—of the moon; agni—of Agni, the fire-god; indra—of Indra, the lord of heaven; vayunam—of Vayu, the wind-god; yama—of Yama, the god of punishment; dharma—of Dharma, the god of piety; pracetasam—and of Varuna, the god of the waters; rupani—the forms; sthane—when necessary; adhatse—you assume; tasmai—unto Him; suklaya—unto Lord Visnu; te—unto you; namah—obeisances.

TRANSLATION

You assume, when necessary, the part of the sun-god; the moon-god; Agni, the god of fire; Indra, the lord of paradise; Vayu, the wind-god; Yama, the god of punishment; Dharma, the god of piety; and Varuna, the god presiding over the waters. All obeisances to you, who are none other than Lord Visnu!

PURPORT

Since the sage Kardama was a brahmana and Svayambhuva was a ksatriya, the sage was not supposed to offer obeisances to the King because socially his position was greater than the King’s. But he offered his obeisances to Svayambhuva Manu because as Manu, king and emperor, he was the representative of the Supreme Lord. The Supreme Lord is always worshipable, regardless of whether one is a brahmana, a ksatriya or a sudra. As the representative of the Supreme Lord, the King deserved respectful obeisances from everyone.

SB3.21.52-54

TEXTS 52–54

na yada ratham asthaya

jaitram mani-ganarpitam

visphurjac-canda-kodando

rathena trasayann aghan

sva-sainya-carana-ksunnam

vepayan mandalam bhuvah

vikarsan brhatim senam

paryatasy amsuman iva

tadaiva setavah sarve

varnasrama-nibandhanah

bhagavad-racita rajan

bhidyeran bata dasyubhih

SYNONYMS

na—not; yada—when; ratham—the chariot; asthaya—having mounted; jaitram—victorious; mani—of jewels; gana—with clusters; arpitam—bedecked; visphurjat—twanging; canda—a fearful sound just to punish the criminals; kodandah—bow; rathena—by the presence of such a chariot; trasayan—threatening; aghan—all the culprits; sva-sainya—of your soldiers; carana—by the feet; ksunnam—trampled; vepayan—causing to tremble; mandalam—the globe; bhuvah—of the earth; vikarsan—leading; brhatim—huge; senam—army; paryatasi—you roam about; amsuman—the brilliant sun; iva—like; tada—then; eva—certainly; setavah—religious codes; sarve—all; varna—of varnas; asrama—of asramas; nibandhanah—obligations; bhagavat—by the Lord; racitah—created; rajan—O King; bhidyeran—they would be broken; bata—alas; dasyubhih—by rogues.

TRANSLATION

If you did not mount your victorious jeweled chariot, whose mere presence threatens culprits, if you did not produce fierce sounds by the twanging of your bow, and if you did not roam about the world like the brilliant sun, leading a huge army whose trampling feet cause the globe of the earth to tremble, then all the moral laws governing the varnas and asramas created by the Lord Himself would be broken by the rogues and rascals.

PURPORT

It is the duty of a responsible king to protect the social and spiritual orders in human society. The spiritual orders are divided into four asramas—brahmacarya, grhastha, vanaprastha and sannyasa—and the social orders, according to work and qualification, are made up of the brahmanas, the ksatriyas, the vaisyas and the sudras. These social orders, according to the different grades of work and qualification, are described in Bhagavad-gita. Unfortunately, for want of proper protection by responsible kings, the system of social and spiritual orders has now become a hereditary caste system. But this is not the actual system. Human society means that society which is making progress toward spiritual realization. The most advanced human society was known as arya; arya refers to those who are advancing. So the question is, “Which society is advancing?” Advancement does not mean creating material “necessities” unnecessarily and thus wasting human energy in aggravation over so-called material comforts. Real advancement is advancement toward spiritual realization, and the community which acted toward this end was known as the Aryan civilization. The intelligent men, the brahmanas, as exemplified by Kardama Muni, were engaged in advancing the spiritual cause, and ksatriyas like Emperor Svayambhuva used to rule the country and insure that all facilities for spiritual realization were nicely provided. It is the duty of the king to travel all over the country and see that everything is in order. Indian civilization on the basis of the four varnas and asramas deteriorated because of her dependency on foreigners, or those who did not follow the civilization of varnasrama. Thus the varnasrama system has now been degraded into the caste system.

The institution of four varnas and four asramas is confirmed herewith to be bhagavad-racita, which means “designed by the Supreme Personality of Godhead.” In Bhagavad-gita this is also confirmed: catur-varnyam maya srstam [Bg. 4.13]. The Lord says that the institution of four varnas and four asramas “is created by Me.” Anything created by the Lord cannot be closed or covered. The divisions of varnas and asramas will continue to exist, either in their original form or in degraded form, but because they are created by the Lord, the Supreme Personality of Godhead, they cannot be extinguished. They are like the sun, a creation of God, and therefore will remain. Either covered by clouds or in a clear sky, the sun will continue to exist. Similarly, when the varnasrama system becomes degraded, it appears as a hereditary caste system, but in every society there is an intelligent class of men, a martial class, a mercantile class and a laborer class. When they are regulated for cooperation among communities according to the Vedic principles, then there is peace and spiritual advancement. But when there is hatred and malpractice and mutual mistrust in the caste system, the whole system becomes degraded, and as stated herein, it creates a deplorable state. At the present moment, the entire world is in this deplorable condition because of giving rights to so many interests. This is due to the degradation of the four castes of varnas and asramas.

SB3.21.55

TEXT 55

adharmas ca samedheta

lolupair vyankusair nrbhih

sayane tvayi loko ’yam

dasyu-grasto vinanksyati

SYNONYMS

adharmah—unrighteousness; ca—and; samedheta—would flourish; lolupaih—simply hankering after money; vyankusaih—uncontrolled; nrbhih—by men; sayane tvayi—when you lie down for rest; lokah—world; ayam—this; dasyu—by the miscreants; grastah—attacked; vinanksyati—it will perish.

TRANSLATION

If you gave up all thought of the world’s situation, unrighteousness would flourish, for men who hanker only after money would be unopposed. Such miscreants would attack, and the world would perish.

PURPORT

Because the scientific division of four varnas and four asramas is now being extinguished, the entire world is being governed by unwanted men who have no training in religion, politics or social order, and it is in a very deplorable condition. In the institution of four varnas and four asramas there are regular training principles for the different classes of men. Just as, in the modern age, there is a necessity for engineers, medical practitioners and electricians, and they are properly trained in different scientific institutions, similarly, in former times, the higher social orders, namely the intelligent class (the brahmanas), the ruling class (the ksatriyas) and the mercantile class (the vaisyas), were properly trained. Bhagavad-gita describes the duties of the brahmanas, ksatriyas, vaisyas and sudras. When there is no such training, one simply claims that because he is born in a brahmana or ksatriya family, he is therefore a brahmana or a ksatriya, even though he performs the duties of a sudra. Such undue claims to being a higher-caste man make the system of scientific social orders into a caste system, completely degrading the original system. Thus society is now in chaos, and there is neither peace nor prosperity. It is clearly stated herein that unless there is the vigilance of a strong king, impious, unqualified men will claim a certain status in society, and that will make the social order perish.

SB3.21.56

TEXT 56

athapi prcche tvam vira

yad-artham tvam ihagatah

tad vayam nirvyalikena

pratipadyamahe hrda

SYNONYMS

atha api—in spite of all this; prcche—I ask; tvam—you; vira—O valiant King; yat-artham—the purpose; tvam—you; iha—here; agatah—have come; tat—that; vayam—we; nirvyalikena—without reservation; pratipadyamahe—we shall carry out; hrda—with heart and soul.

TRANSLATION

In spite of all this, I ask you, O valiant King, the purpose for which you have come here. Whatever it may be, we shall carry it out without reservation.

PURPORT

When a guest comes to a friend’s house, it is understood that there is some special purpose. Kardama Muni could understand that such a great king as Svayambhuva, although traveling to inspect the condition of his kingdom, must have had some special purpose to come to his hermitage. Thus he prepared himself to fulfill the King’s desire. Formerly it was customary that the sages used to go to the kings and the kings used to visit the sages in their hermitages; each was glad to fulfill the other’s purpose. This reciprocal relationship is called bhakti-karya. There is a nice verse describing the relationship of mutual beneficial interest between the brahmana and the ksatriya (ksatram dvijatvam). Ksatram means “the royal order,” and dvijatvam means “the brahminical order.” The two were meant for mutual interest. The royal order would give protection to the brahmanas for the cultivation of spiritual advancement in society, and the brahmanas would give their valuable instruction to the royal order on how the state and the citizens can gradually be elevated in spiritual perfection.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-first Chapter, of the Srimad-Bhagavatam, entitled “Conversation Between Manu and Kardama.”

Next chapter (SB 3.22)