Srimad-Bhagavatam: Canto 9: “Liberation”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Fifteen
SB9.15.23
TEXT 23
sa ekada tu mrgayam
vicaran vijane vane
yadrcchayasrama-padam
jamadagner upavisat
SYNONYMS
sah—he, Kartaviryarjuna; ekada—once upon a time; tu—but; mrgayam—while hunting; vicaran—wandering; vijane—solitary; vane—in a forest; yadrcchaya—without any program; asrama-padam—the residential place; jamadagneh—of Jamadagni Muni; upavisat—he entered.
TRANSLATION
Once while Kartaviryarjuna was wandering unengaged in a solitary forest and hunting, he approached the residence of Jamadagni.
PURPORT
Kartaviryarjuna had no business going to the residence of Jamadagni, but because he was puffed-up by his extraordinary power, he went there and offended Parasurama. This was the prelude to his being killed by Parasurama for his offensive act. SB9.15.24 TEXT 24 tasmai sa naradevaya munir arhanam aharat sasainyamatya-vahaya havismatya tapo-dhanah SYNONYMS tasmai—unto him; sah—he (Jamadagni); naradevaya—unto King Kartaviryarjuna; munih—the great sage; arhanam—paraphernalia for worship; aharat—offered; sa-sainya—with his soldiers; amatya—his ministers; vahaya—and the chariots, the elephants, the horses or the men who carried the palanquins; havismatya—because of possessing a kamadhenu, a cow that could supply everything; tapah-dhanah—the great sage, whose only power was his austerity, or who was engaged in austerity. TRANSLATION The sage Jamadagni, who was engaged in great austerities in the forest, received the King very well, along with the King’s soldiers, ministers and carriers. He supplied all the necessities to worship these guests, for he possessed a kamadhenu cow that was able to supply everything. PURPORT The Brahma-samhita informs us that the spiritual world, and especially the planet Goloka Vrndavana, where Krsna lives, is full of surabhi cows (surabhir abhipalayantam [Bs. 5.29]). The surabhi cow is also called kamadhenu. Although Jamadagni possessed only one kamadhenu, he was able to get from it everything desirable. Thus he was able to receive the King, along with the King’s great number of followers, ministers, soldiers, animals and palanquin carriers. When we speak of a king, we understand that he is accompanied by many followers. Jamadagni was able to receive all the King’s followers properly and feed them sumptuously with food prepared in ghee. The King was astonished at how opulent Jamadagni was because of possessing only one cow, and therefore he became envious of the great sage. This was the beginning of his offense. Parasurama, the incarnation of the Supreme Personality of Godhead, killed Kartaviryarjuna because Kartaviryarjuna was too proud. One may possess unusual opulence in this material world, but if one becomes puffed up and acts whimsically he will be punished by the Supreme Personality of Godhead. This is the lesson to learn from this history, in which Parasurama became angry at Kartaviryarjuna and killed him and rid the entire world of ksatriyas twenty-one times. SB9.15.25 TEXT 25 sa vai ratnam tu tad drstva atmaisvaryatisayanam tan nadriyatagnihotryam sabhilasah sahaihayah SYNONYMS sah—he (Kartaviryarjuna); vai—indeed; ratnam—a great source of wealth; tu—indeed; tat—the kamadhenu in the possession of Jamadagni; drstva—by observing; atma-aisvarya—his own personal opulence; ati-sayanam—which was exceeding; tat—that; na—not; adriyata—appreciated very much; agnihotryam—in that cow, which was useful for executing the agnihotra sacrifice; sa-abhilasah—became desirous; sa-haihayah—with his own men, the Haihayas. TRANSLATION Kartaviryarjuna thought that Jamadagni was more powerful and wealthy than himself because of possessing a jewel in the form of the kamadhenu. Therefore he and his own men, the Haihayas, were not very much appreciative of Jamadagni’s reception. On the contrary, they wanted to possess that kamadhenu, which was useful for the execution of the agnihotra sacrifice. PURPORT Jamadagni was more powerful than Kartaviryarjuna because of performing the agnihotra-yajna with clarified butter received from the kamadhenu. Not everyone can be expected to possess such a cow. Nonetheless, an ordinary man may possess an ordinary cow, give protection to this animal, take sufficient milk from it, and engage the milk to produce butter and clarified ghee, especially for performing the agnihotra-yajna. This is possible for everyone. Thus we find that in Bhagavad-gita Lord Krsna advises go-raksya, the protection of cows. This is essential because if cows are cared for properly they will surely supply sufficient milk. We have practical experience in America that in our various ISKCON farms we are giving proper protection to the cows and receiving more than enough milk. In other farms the cows do not deliver as much milk as in our farms; because our cows know very well that we are not going to kill them, they are happy, and they give ample milk. Therefore this instruction given by Lord Krsna—go-raksya—is extremely meaningful. The whole world must learn from Krsna how to live happily without scarcity simply by producing food grains (annad bhavanti bhutani) and giving protection to the cows (go-raksya). Krsi-go-raksya-vanijyam vaisya-karma svabhavajam [Bg. 18.44]. Those who belong to the third level of human society, namely the mercantile people, must keep land for producing food grains and giving protection to cows. This is the injunction of Bhagavad-gita. In the matter of protecting the cows, the meat-eaters will protest, but in answer to them we may say that since Krsna gives stress to cow protection, those who are inclined to eat meat may eat the flesh of unimportant animals like hogs, dogs, goats and sheep, but they should not touch the life of the cows, for this is destructive to the spiritual advancement of human society. SB9.15.26 TEXT 26 havirdhanim rser darpan naran hartum acodayat te ca mahismatim ninyuh sa-vatsam krandatim balat SYNONYMS havih-dhanim—the kamadhenu; rseh—of the great sage Jamadagni; darpat—because of his being puffed up with material power; naran—all his men (soldiers); hartum—to steal or take away; acodayat—encouraged; te—the men of Kartaviryarjuna; ca—also; mahismatim—to the capital of Kartaviryarjuna; ninyuh—brought; sa-vatsam—with the calf; krandatim—crying; balat—because of being taken away by force. TRANSLATION Being puffed up by material power, Kartaviryarjuna encouraged his men to steal Jamadagni’s kamadhenu. Thus the men forcibly took away the crying kamadhenu, along with her calf, to Mahismati, Kartaviryarjuna’s capital. PURPORT The word havirdhanim is significant in this verse. Havirdhanim refers to a cow required for supplying havis, or ghee, for the performance of ritualistic ceremonies in sacrifices. In human life, one should be trained to perform yajnas. As we are informed in Bhagavad-gita (3.9), yajnarthat karmano ’nyatra loko ’yam karma-bandhanah: if we do not perform yajna, we shall simply work very hard for sense gratification like dogs and hogs. This is not civilization. A human being should be trained to perform yajna. Yajnad bhavati parjanyah [Bg. 3.14]. If yajnas are regularly performed, there will be proper rain from the sky, and when there is regular rainfall, the land will be fertile and suitable for producing all the necessities of life. Yajna, therefore, is essential. For performing yajna, clarified butter is essential, and for clarified butter, cow protection is essential. Therefore, if we neglect the Vedic way of civilization, we shall certainly suffer. So-called scholars and philosophers do not know the secret of success in life, and therefore they suffer in the hands of prakrti, nature (prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]). Nonetheless, although they are forced to suffer, they think they are advancing in civilization (ahankara-vimudhatma kartaham iti manyate). The Krsna consciousness movement is therefore meant to revive a mode of civilization in which everyone will be happy. This is the motive of our Krsna consciousness movement. Yajne sukhena bhavantu. SB9.15.27 TEXT 27 atha rajani niryate rama asrama agatah srutva tat tasya dauratmyam cukrodhahir ivahatah SYNONYMS atha—thereafter; rajani—when the King; niryate—had gone away; ramah—Parasurama, the youngest son of Jamadagni; asrame—in the cottage; agatah—returned; srutva—when he heard; tat—that; tasya—of Kartaviryarjuna; dauratmyam—nefarious act; cukrodha—became extremely angry; ahih—a snake; iva—like; ahatah—trampled or injured. TRANSLATION Thereafter, Kartaviryarjuna having left with the kamadhenu, Parasurama returned to the asrama. When Parasurama, the youngest son of Jamadagni, heard about Kartaviryarjuna’s nefarious deed, he became as angry as a trampled snake. SB9.15.28 TEXT 28 ghoram adaya parasum satunam varma karmukam anvadhavata durmarso mrgendra iva yuthapam SYNONYMS ghoram—extremely fierce; adaya—taking in hand; parasum—a chopper; sa-tunam—along with a quiver; varma—a shield; karmukam—a bow; anvadhavata—followed; durmarsah—Lord Parasurama, being exceedingly angry; mrgendrah—a lion; iva—like; yuthapam—(goes to attack) an elephant. TRANSLATION Taking up his fierce chopper, his shield, his bow and a quiver of arrows, Lord Parasurama, exceedingly angry, chased Kartaviryarjuna just as a lion chases an elephant. SB9.15.29 TEXT 29 tam apatantam bhrgu-varyam ojasa dhanur-dharam bana-parasvadhayudham aineya-carmambaram arka-dhamabhir yutam jatabhir dadrse purim visan SYNONYMS tam—that Lord Parasurama; apatantam—coming after him; bhrgu-varyam—the best of the Bhrgu dynasty, Lord Parasurama; ojasa—very fiercely; dhanuh-dharam—carrying a bow; bana—arrows; parasvadha—chopper; ayudham—having all these weapons; aineya-carma—blackish deerskin; ambaram—the covering of his body; arka-dhamabhih—appearing like the sunshine; yutam jatabhih—with locks of hair; dadrse—he saw; purim—into the capital; visan—entering. TRANSLATION As King Kartaviryarjuna entered his capital, Mahismati Puri, he saw Lord Parasurama, the best of the Bhrgu dynasty, coming after him, holding a chopper, shield, bow and arrows. Lord Parasurama was covered with a black deerskin, and his matted locks of hair appeared like the sunshine. SB9.15.30 TEXT 30 acodayad dhasti-rathasva-pattibhir gadasi-banarsti-sataghni-saktibhih aksauhinih sapta-dasatibhisanas ta rama eko bhagavan asudayat SYNONYMS acodayat—he sent for fighting; hasti—with elephants; ratha—with chariots; asva—with horses; pattibhih—and with infantry; gada—with clubs; asi—with swords; bana—with arrows; rsti—with the weapons called rstis; sataghni—with weapons called sataghnis; saktibhih—with weapons called saktis; aksauhinih—whole groups of aksauhinis; sapta-dasa—seventeen; ati-bhisanah—very fierce; tah—all of them; ramah—Lord Parasurama; ekah—alone; bhagavan—the Supreme Personality of Godhead; asudayat—killed. TRANSLATION Upon seeing Parasurama, Kartaviryarjuna immediately feared him and sent many elephants, chariots, horses and infantry soldiers equipped with clubs, swords, arrows, rstis, sataghnis, saktis, and many similar weapons to fight against him. Kartaviryarjuna sent seventeen full aksauhinis of soldiers to check Parasurama. But Lord Parasurama alone killed all of them. PURPORT The word aksauhini refers to a military phalanx consisting of 21,870 chariots and elephants, 109,350 infantry soldiers and 65,610 horses. An exact description is given in the Mahabharata, Adi parva, Second Chapter, as follows: eko ratho gajas caikah pattim tu trigunam etam trayo gulma gano nama camus tu prtanas tisras aksauhinyas tu sankhyata satany upari castau ca jneyam sata-sahasram tu panca-sasti-sahasrani etam aksauhinim prahuh “One chariot, one elephant, five infantry soldiers and three horses are called a patti by those who are learned in the science. The wise also know that a senamukha is three times what a patti is. Three senamukhas are known as one gulma, three gulmas are called a gana, and three ganas are called a vahini. Three vahinis have been referred to by the learned as a prtana, three prtanas equal one camu, and three camus equal one anikini. The wise refer to ten anikinis as one aksauhini. The chariots of an aksauhini have been calculated at 21,870 by those who know the science of such calculations, O best of the twice-born, and the number of elephants is the same. The number of infantry soldiers is 109,350, and the number of horses is 65,610. This is called an aksauhini.” SB9.15.31 TEXT 31 yato yato ’sau praharat-parasvadho mano-’nilaujah para-cakra-sudanah tatas tatas chinna-bhujoru-kandhara nipetur urvyam hata-suta-vahanah SYNONYMS yatah—wherever; yatah—wherever; asau—Lord Parasurama; praharat—slashing; parasvadhah—being expert in using his weapon, the parasu, or chopper; manah—like the mind; anila—like the wind; ojah—being forceful; para-cakra—of the enemies’ military strength; sudanah—killer; tatah—there; tatah—and there; chinna—scattered and cut off; bhuja—arms; uru—legs; kandharah—shoulders; nipetuh—fell down; urvyam—on the ground; hata—killed; suta—chariot drivers; vahanah—carrier horses and elephants. TRANSLATION Lord Parasurama, being expert in killing the military strength of the enemy, worked with the speed of the mind and the wind, slicing his enemies with his chopper [parasu]. Wherever he went, the enemies fell, their legs, arms and shoulders being severed, their chariot drivers killed, and their carriers, the elephants and horses all annihilated. PURPORT In the beginning, when the army of the enemy was full of fighting soldiers, elephants and horses, Lord Parasurama proceeded into their midst at the speed of mind to kill them. When somewhat tired, he slowed down to the speed of wind and continued to kill the enemies vigorously. The speed of mind is greater than the speed of the wind. SB9.15.32 TEXT 32 drstva sva-sainyam rudhiraugha-kardame ranajire rama-kuthara-sayakaih vivrkna-varma-dhvaja-capa-vigraham nipatitam haihaya apatad rusa SYNONYMS drstva—by seeing; sva-sainyam—his own soldiers; rudhira-ogha-kardame—which had become muddy due to the flow of blood; rana-ajire—on the battlefield; rama-kuthara—by the axe of Lord Parasurama; sayakaih—and by the arrows; vivrkna—scattered; varma—the shields; dhvaja—the flags; capa—bows; vigraham—the bodies; nipatitam—fallen; haihayah—Kartaviryarjuna; apatat—forcefully came there; rusa—being very angry. TRANSLATION By manipulating his axe and arrows, Lord Parasurama cut to pieces the shields, flags, bows and bodies of Kartaviryarjuna’s soldiers, who fell on the battlefield, muddying the ground with their blood. Seeing these reverses, Kartaviryarjuna, infuriated, rushed to the battlefield. SB9.15.33 TEXT 33 atharjunah panca-satesu bahubhir dhanuhsu banan yugapat sa sandadhe ramaya ramo ’stra-bhrtam samagranis tany eka-dhanvesubhir acchinat samam SYNONYMS atha—thereafter; arjunah—Kartaviryarjuna; panca-satesu—five hundred; bahubhih—with his arms; dhanuhsu—on the bows; banan—arrows; yugapat—simultaneously; sah—he; sandadhe—fixed; ramaya—just to kill Lord Parasurama; ramah—Lord Parasurama; astra-bhrtam—of all the soldiers who could use weapons; samagranih—the very best; tani—all the bows of Kartaviryarjuna; eka-dhanva—possessing one bow; isubhih—the arrows; acchinat—cut to pieces; samam—with. TRANSLATION Then Kartaviryarjuna, with his one thousand arms, simultaneously fixed arrows on five hundred bows to kill Lord Parasurama. But Lord Parasurama, the best of fighters, released enough arrows with only one bow to cut to pieces immediately all the arrows and bows in the hands of Kartaviryarjuna. SB9.15.34 TEXT 34 punah sva-hastair acalan mrdhe ’nghripan utksipya vegad abhidhavato yudhi bhujan kutharena kathora-nemina ciccheda ramah prasabham tv aher iva SYNONYMS punah—again; sva-hastaih—by his own hands; acalan—hills; mrdhe—in the battlefield; anghripan—trees; utksipya—after uprooting; vegat—with great force; abhidhavatah—of he who was running very forcefully; yudhi—in the battlefield; bhujan—all the arms; kutharena—by his axe; kathora-nemina—which was very sharp; ciccheda—cut to pieces; ramah—Lord Parasurama; prasabham—with great force; tu—but; aheh iva—just like the hoods of a serpent. TRANSLATION When his arrows were cut to pieces, Kartaviryarjuna uprooted many trees and hills with his own hands and again rushed strongly toward Lord Parasurama to kill him. But Parasurama then used his axe with great force to cut off Kartaviryarjuna’s arms, just as one might lop off the hoods of a serpent. SB9.15.35-36 TEXTS 35–36 krtta-bahoh siras tasya gireh srngam ivaharat hate pitari tat-putra ayutam dudruvur bhayat agnihotrim upavartya savatsam para-vira-ha samupetyasramam pitre pariklistam samarpayat SYNONYMS krtta-bahoh—of Kartaviryarjuna, whose arms were cut off; sirah—the head; tasya—of him (Kartaviryarjuna); gireh—of a mountain; srngam—the peak; iva—like; aharat—(Parasurama) cut from his body; hate pitari—when their father was killed; tat-putrah—his sons; ayutam—ten thousand; dudruvuh—fled; bhayat—out of fear; agnihotrim—the kamadhenu; upavartya—bringing near; sa-vatsam—with her calf; para-vira-ha—Parasurama, who could kill the heroes of the enemies; samupetya—after returning; asramam—to the residence of his father; pitre—unto his father; pariklistam—which had undergone extreme suffering; samarpayat—delivered. TRANSLATION Thereafter, Parasurama cut off like a mountain peak the head of Kartaviryarjuna, who had already lost his arms. When Kartaviryarjuna’s ten thousand sons saw their father killed, they all fled in fear. Then Parasurama, having killed the enemy, released the kamadhenu, which had undergone great suffering, and brought it back with its calf to his residence, where he gave it to his father, Jamadagni. SB9.15.37 TEXT 37 sva-karma tat krtam ramah pitre bhratrbhya eva ca varnayam asa tac chrutva jamadagnir abhasata SYNONYMS sva-karma—his own activities; tat—all those deeds; krtam—which had been performed; ramah—Parasurama; pitre—unto his father; bhratrbhyah—unto his brothers; eva ca—as well as; varnayam asa—described; tat—that; srutva—after hearing; jamadagnih—the father of Parasurama; abhasata—said as follows. TRANSLATION Parasurama described to his father and brothers his activities in killing Kartaviryarjuna. Upon hearing of these deeds, Jamadagni spoke to his son as follows. SB9.15.38 TEXT 38 rama rama mahabaho bhavan papam akarasit avadhin naradevam yat sarva-devamayam vrtha SYNONYMS rama rama—my dear son Parasurama; mahabaho—O great hero; bhavan—you; papam—sinful activities; akarasit—have executed; avadhit—have killed; naradevam—the king; yat—who is; sarva-deva-mayam—the embodiment of all the demigods; vrtha—unnecessarily. TRANSLATION O great hero, my dear son Parasurama, you have unnecessarily killed the king, who is supposed to be the embodiment of all the demigods. Thus you have committed a sin. SB9.15.39 TEXT 39 vayam hi brahmanas tata ksamayarhanatam gatah yaya loka-gurur devah paramesthyam agat padam SYNONYMS vayam—we; hi—indeed; brahmanah—are qualified brahmanas; tata—O my dear son; ksamaya—with the quality of forgiveness; arhanatam—the position of being worshiped; gatah—we have achieved; yaya—by this qualification; loka-guruh—the spiritual master of this universe; devah—Lord Brahma; paramesthyam—the supreme person within this universe; agat—achieved; padam—the position. TRANSLATION My dear son, we are all brahmanas and have become worshipable for the people in general because of our quality of forgiveness. It is because of this quality that Lord Brahma, the supreme spiritual master of this universe, has achieved his post. SB9.15.40 TEXT 40 ksamaya rocate laksmir brahmi sauri yatha prabha ksaminam asu bhagavams tusyate harir isvarah SYNONYMS ksamaya—simply by forgiving; rocate—becomes pleasing; laksmih—the goddess of fortune; brahmi—in connection with brahminical qualifications; sauri—the sun-god; yatha—as; prabha—the sunshine; ksaminam—unto the brahmanas, who are so forgiving; asu—very soon; bhagavan—the Supreme Personality of Godhead; tusyate—becomes pleased; harih—the Lord; isvarah—the supreme controller. TRANSLATION The duty of a brahmana is to culture the quality of forgiveness, which is illuminating like the sun. The Supreme Personality of Godhead, Hari, is pleased with those who are forgiving. PURPORT Different personalities become beautiful by possessing different qualities. Canakya Pandita says that the cuckoo bird, although very black, is beautiful because of its sweet voice. Similarly, a woman becomes beautiful by her chastity and faithfulness to her husband, and an ugly person becomes beautiful when he becomes a learned scholar. In the same way, brahmanas, ksatriyas, vaisyas and sudras become beautiful by their qualities. Brahmanas are beautiful when they are forgiving, ksatriyas when they are heroic and never retreat from fighting, vaisyas when they enrich cultural activities and protect cows, and sudras when they are faithful in the discharge of duties pleasing to their masters. Thus everyone becomes beautiful by his special qualities. And the special quality of the brahmana, as described here, is forgiveness. SB9.15.41 TEXT 41 rajno murdhabhisiktasya vadho brahma-vadhad guruh tirtha-samsevaya camho jahy angacyuta-cetanah SYNONYMS rajnah—of the king; murdha-abhisiktasya—who is noted as the emperor; vadhah—the killing; brahma-vadhat—than killing a brahmana; guruh—more severe; tirtha-samsevaya—by worshiping the holy places; ca—also; amhah—the sinful act; jahi—wash out; anga—O my dear son; acyuta-cetanah—being fully Krsna conscious. TRANSLATION My dear son, killing a king who is an emperor is more severely sinful than killing a brahmana. But now, if you become Krsna conscious and worship the holy places, you can atone for this great sin. PURPORT One who fully surrenders to the Supreme Personality of Godhead is freed from all sins (aham tvam sarva-papebhyo moksayisyami). From the very day or moment he fully surrenders to Sri Krsna, even the most sinful person is freed. Nonetheless, as an example, Jamadagni advised his son Parasurama to worship the holy places. Because an ordinary person cannot immediately surrender to the Supreme Personality of Godhead, he is advised to go from one holy place to another to find saintly persons and thus gradually be released from sinful reactions. Thus end the Bhaktivedanta purports of the Ninth Canto, Fifteenth Chapter, of the Srimad-Bhagavatam, entitled “Parasurama, the Lord’s Warrior Incarnation.”
narah panca padatayah
trayas ca turagas taj-jnaih
pattir ity abhidhiyate
viduh senamukham budhah
trini senamukhany eko
gulma ity adhidhiyate
vahini tu ganas trayah
srutas tisras tu vahinyah
prtaneti vicaksanaih
camvas tisras tv anikini
anikinim dasa-gunam
ahur aksauhinim budhah
rathanam dvija-sattamah
sankhya-ganita-tattvajnaih
sahasrany eka-vimsati
bhuyas tatha ca saptatih
gajanam tu parimanam
tavad evatra nirdiset
sahasrani tatha nava
naranam adhi pancasac
chatani trini canaghah
tathasvanam satani ca
dasottarani sat cahur
yathavad abhisankhyaya
sankhya-tattva-vido janah