Bhagavatam tenth canto study 25 – 10.4.38-46 Bad disposition with bad association is brutally bad

Bhagavatam, Canto 10, Chapter 4, entitled The Atrocities of King Kamsa. He is speaking here. This chapter is now describing how Kamsa who had forgiven, who had actually released Devaki and Vasudeva, having apologised to them, and Vasudeva and Devaki had forgiven him.
And then after that, he now goes and all this happened at night. The next morning, he goes to his associates and he describes to them what happened. And they say that they should be destroyed.
So, that he should not spare the children. Any child who is born in the nearby vicinity, he should kill all of them. And this activity is very vicious.
So, what if the demigods oppose it? He said that his associates tell him that the demigods are all powerless against you. You have already defeated them, so they can’t do much to oppose you, but still they are your enemies. And therefore, you have to be cautious against them.
We say that, we feel that you should, because they are your enemies, you should not neglect them. In fact, you should uproot them completely. And if that’s what you want to do, we are ready to help you in doing that.
Please engage us in that. And now they give an example of why you should not neglect. The example is very valid, but the application is vicious.
So, the example is text 38. यथा मयोंगे समुपेक्षितो न्रिभिरिन् नशक्यते रूडः पदश्चिकित्सतुम् यथे इन्द्रिय ग्राम उपेक्षितस्तता रिपूर्महान बद्धबलो नचाल्यते यथा अमय, अमय is disease, अंगे, in the body, समुपेक्षितो, if one neglects it totally, न्रिभिर, that person, नशक्यते रूडः पदश्चिकित्सतुम् but eventually no therapy is possible for it. It becomes so acute, it becomes so severe that no treatment is possible for it.
So just as neglect can make a mild disease lethal, and another example is यथे इन्द्रिय ग्राम उपेक्षितस्तता and just as the senses are neglected, they go wildly out of control, similarly, रिपूर्महान बद्धबलो नचाल्यते that if there is an enemy, if we neglect that enemy, then that enemy can, महान बद्धबलो नचाल्यते, he will become strong and it will be difficult to control that enemy. So, generally speaking, inattention can make a small problem very big. We all are often recommended to have periodic health check-ups.
By such periodic health check-ups, we can ensure that if there is some disease, it is caught early. Nowadays, many people fear getting some disease like cancer, which often does not have any direct symptoms or causes. It’s only when we start feeling pain, then we do a diagnosis.
So, prevention is better than cure. And early detection makes cure easier and more effective. So, now, similarly, with respect to senses, if we consider the chariot body metaphor, when the horses, which are like chariots, they start moving in some other direction, at that time, if the charioteer is alert and the charioteer pulls the horses in the right direction in time, then the horses can be checked.
So, the word check can have two meanings. Check means to observe, evaluate, and check also means to control. Check also means to control.
So, therefore, what we need to recognise is that we need to have checking in both senses. We have to evaluate where the senses are going, where the horses are pulling the chariot, and then we have to stop the horses from pulling the chariot in that direction. And for both these purposes, we need to keep an alert eye.
Neglect can be lethal. This neglect, Krishna talks about this theme repeatedly in the Bhagavad Gita also. He says, dhyayato vishayan pumsaha sangas teshu pajayate that if we contemplate, that contemplation is neglect.
When we dwell on such thoughts, then from that dwelling on those thoughts, the cycle starts. And that progression goes to panashyati, to degradation, to fall down. That’s why for us in the spiritual path, attention is very important.
Srila Prabhupada explains this example in the Krishna book. And he says how we all need to be very careful. And we have our particular temptations.
Say, if somebody has never been an alcoholic, they can go by a bar without feeling any agitation. But if somebody has been an alcoholic and is trying to recover, then going by a bar can be very agitating for them. So, we all need to stay aware of our triggers and stay away from our triggers.
Triggers refer to those things that tempt and torment us. And for all of us, based on our conditionings, the triggers may vary. But it is our responsibility to be aware of our triggers and to keep ourselves away from those triggers.
And in this way, we can protect ourselves. Sometimes the tendency is that we may have a particular weakness, others don’t have that weakness. So, because everybody else is doing that thing, we think, I can also do it.
But then our weakness hits at us and we get into trouble. So, we cannot afford to neglect. So, this is a philosophically very important point and practically very applicable point for us.
And we can ourselves check what are our triggers and what are the measures that we can take to protect ourselves from those triggers. What are the measures that we can take to ensure that we don’t get carried away by those triggers. So, if somebody has the inclination to waste a lot of time in surfing on the net, then having some kind of net filter can protect.
If somebody has inclination to gossip and there are some particular people with whom we gossip a lot, then it’s good if we are mentally prepared that when we meet those people, we have to be on guard that we don’t waste so much time. So, that way, we can in our own life, we say prevention is better than cure. And then we can also say where prevention is not possible, detection is essential so that cure becomes more probable.
So, of course, here Kamsa’s associates, his courtiers are telling, they are giving these two examples. One of a disease in the body and other of the senses. And then they are saying the conclusion, similarly, if an enemy becomes very powerful, it will be difficult to control that enemy.
So, one is a physical example in the disease, we could say physiological example, another is a temptation is more psychological example. And actual enemy outside is social example. So, they draw from two examples to goad Kamsa to be on the alert against the devatas.
And now the principle of being alert against inimical forces is good. But we have to have a sense of proportion. Here, what are they recommending in the name of curbing one’s enemies? They are recommending a wholesale slaughter of all babies who were born in the last 10 days or so.
This is a hugely excessive measure. Suppose, somebody suspects that a terrorist has run into a particular community and is hiding somewhere in the community. And if the government gives an order that in order to kill the terrorist, let’s bomb this whole community.
Everybody there will die and the terrorist will also die. That is something which is outrageous. It’s vicious.
How can we kill innocent people just so that we can get to a terrorist? Of course, Krishna is not a terrorist. Krishna is the supreme God. But even if Kamsa considers him to be an enemy, but still to kill one enemy who might possibly be present, to kill everybody, that requires a despicable amount of despotism.
Despotism is dictatorship. It is a very brutal kind of dictatorship. And what he is going to do is despicable.
So, one can use a valid philosophical principle for a valid purpose and one can abuse it for a dangerous purpose, for a reprehensible purpose. So, now they will go on talking. So, here we see that Devata, these associates of Kamsa, know higher truths.
They know about the Gods. They even know about Vishnu. But their knowledge is fragmented and distorted.
And they will use this fragmented and distorted knowledge to pursue their own agenda. So, what is that agenda? Text 39 now. So, now they are going to speak that how should you deal with the Devi Gods.
At one level they have said that just kill all the children who are born recently. So, in this way, if by the prophecy of the Gods they have sent someone to kill you, you will eliminate them. But along with that you should act against the Gods also.
And how do they do that? They are now giving their understanding of the system of cosmic administration. Some of it is correct and some of it is way wrong. Let us see.
mulam hi vishnur devanam That of the Gods, Vishnu is the root. Just as we say that satisfying Vishnu satisfies everyone because he is the root of the tree. So, similar point they are saying over here.
mulam hi vishnur devanam yatra dharma sanatana And that is where and it is in him that the eternal religious principles reside and it is he who is wherever he is wherever these principles are followed he is worshipped thereby. tasya cha brahma goviprastha And where else is this foundation of the Gods there? brahma goviprastha That is where the Brahmanical culture is there. So, here Brahma refers not to the Brahmanas but to the overall Brahmanical culture, spiritual understanding.
Cows go and vipras Vipras is the Brahmanas. So, wherever Brahmanical culture is there, cows are there. And then tapo yajna sadakshinaha And where austerity is performed and yajnas are performed.
It is interesting. It is said yajnas have to be performed sadakshinaha with giving proper charity. That the principle of doing yajna is not just to have a spectacle of a fire sacrifice.
Many people if you tell them to do Harinam Sankirtan they are not so interested. But if you tell them if they come to know that there is a yajna somewhere they often come. Because they feel that is more special more unusual and they feel attracted by that.
But, so people often look at a visual spectacle of the yajna. Now, yajna is not meant to be a visual spectacle. It is meant to be a spiritual sacrifice.
And one thing which you need to sacrifice when you light fire is you have to make some offerings into the fire and make some offerings to those who are making offerings into the fire. So, make some offerings to the fire means that is the ahuti that is going to the fire. And make offerings to those who are making offerings to the fire.
That refers to the dakshina that is given. That’s why yajna sadakshina that make offerings to the fire and offerings to those who make offerings to the fire. And when such yajnas are done then they are proper, they are beneficial.
So, they are giving this analysis to say how they should now destroy the foundation the support system of the brahm, of the devatas also who are his who they see as Kamsa’s enemies. So, tasmat sarvatmana rajan brahmanan brahmavadinah tapasvino yajnashilan gashya hanmoha virtughaha So, hanmoha, hanmoha is to kill. So, they are saying that hanmoha, now they are saying if you engage us, we will do it.
Tasmat, therefore, sarvatmana rajan therefore, completely we should do this. Completely what we should do? Brahmana, brahmavadinah that those who are brahmanas who actually live a brahmanical lifestyle to teach brahmanical knowledge those brahmanas, they should be destroyed. Hanmoha, tapasvino yajnashilan Similarly, people who are engaged in austerities people who are engaged in yajna and cows as well as people who are engaged in, particularly in the cows havirdughaha Why cows specifically? Because they are saying that we will stop yajna by destroying all the resources that are required for doing yajna.
So, one resource is the brahmanas. If there are no yajmans if there are no priests to do yajna how can yajna be done? Another vital requirement yajna is not just fire, it’s a sacred fire and integral to the sacred fire is the clarified butter, ghee. So, when that is not there then yajna cannot be performed.
So, they are here coming up with their own diabolical plan to systematically uproot brahmanical culture. So, the cows, the brahmanas and all those who are doing brahmanical activities even the performance of yajna, performance of tapasya. So, just a few verses ago that Kamsa had said that I have acted like a rakshasa for I killed the children of my own sister but now here actually they are acting like rakshasas.
They are acting in a demonic way and Kamsa will actually go along with this plan. So, they will further justify why this should be done. So, Harestanu it’s interesting they are saying these are the body of Hari.
So, the brahmanas, the cows, the Vedas along with the qualities of austerity, truthfulness, self-control and mind control and such as what is faith, mercy, tolerance and of course the sacrifice, kartavas. All these are the form of are the body of Lord Hari, the different parts of the body of Vishnu. So, Deva, Narayan, Angaja it’s also a verse comes in the Bhagavatam which says the gods are parts of the body of Vishnu.
Now, this is not that Vishnu doesn’t have his own transcendental form but just as in the universal form we see various planetary systems being parts of Vishnu or in the universal form that is revealed by Krishna to Arjuna or to Duryodhana at that time various gods were seen also as emerging as situated in or emerging from various parts of the body. So, when we say some all these are parts of the body of Vishnu the understanding is that all these are connected with him, all these are founded in him, all these rest in him. This metaphor of the soul body as the defining metaphor of a philosophy we find that in the Vishishtadvaita philosophy of Ramavacharya there they hold that Vishnu is like the soul and the whole universe is like the body and just as Vishnu remains unchanging the soul remains unchanging but the body changes similarly Vishnu remains unchanging while the material world including the Jivas in it they all undergo various changes.
So, in that metaphor of course all of existence is the body of Vishnu. In this particular case it is the Devas the gods and the godly activities and the godly qualities these are considered to be the body of Vishnu. So, these are all connected with him.
Now, when we say this is the body of Vishnu this is to understand that this is integrally connected to him. So, when we want to serve someone how do we serve them? We often serve them by serving their body. We offer them some food we offer them a good resting place we may offer them various things that way which will help them and us to move on to reciprocate in that relationship and thus move onwards towards a closer relationship.
So, when all these are sacred parts of Vishnu the point of saying that is all these are also should be seen sacredly they should be held in sanctity and thus by treating them properly we can actually grow in Bhakti. But here they will take this knowledge the associates of Kamsa and they will distort it for their own purposes. So, असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वेद् असुरत्वे गुहाशयः means he is situated in the heart.
So he is the supersoul present in the heart of all living beings and especially he is the supreme pursuit by the yogis in their dhyana. तन्मूलदेवतः सर्व. So तन्मूलदेवतः सर्व.
So now this Vishnu, it is taking his shelter, all the devatas exist, all the devatas function, they are all sheltered in him. शेष्वरः सचतुर्मुखः. Not just, so सर्वा देवता.
So the devatas, it is a long list but they are mentioning some prominent members in that list. शेष्वरः ईश्वरः ईशान. That is a word that is used in scripture often to refer to Shiva and चतुर्मुखः of course refers to Brahmaji.
आयम् हिवयि तद्वधो पायो. So आयम् हि, now because he is the foundation or the strength of all the devatas, so if you are to deal with the devatas, if you are not to neglect them, as I said earlier, then what should you do? आयम् वयि तद्वधो पायो. You have to find a means to kill him.
And certainly उपायो, वयि, certainly what is the mean? यत्रुषिनाम् विहम् सनाम्. So it is because he resides in all these godly activities, so killing, suppressing, persecuting the godly people is the sole way to get to Vishnu. So it’s interesting that when they said that Vishnu is staying in the heart, so we can’t reach in the heart and kill him.
So we have to attack the external manifestations. And those external manifestations are the godly people. So actually, by persecuting the godly people, they are thinking that they will persecute God.
And by eliminating godly people, they think that because these are the parts of the body, if you want to kill someone, we attack their body. If we can destroy the parts of their body, they will get destroyed. Similarly, it is said over here that they will all get destroyed if we can attack them.
Vishnu will get destroyed if we can attack all the godly people. So in this way, they complete their diabolical advice to Kamsa. And now, the narrative goes back to the frame moves backwards to Shukadeva Goswami and Parishad Maharaj.
And Shukadeva Goswami, so from the conversation, we come to the mode of narration. So Shukadeva Goswami narrating now, 643, Shri Shukavacha evam durmantra bhi kamsaha sahasamantra durmati hi brahma himsaams hitam mene kalapasya vrata suraha. So what happened? Evam durmantra bhi kamsaha.
He had his, this very misguided, misleading associates who were his ministers, sahasamantra durmati hi. So samantra here means he contemplated, he thought about their advice. And suramati, his own nature was also misdirected.
And by their misdirected consciousness, by their misguiding advice, he agreed to them and brahma himsaams hitam mene. So he thought that my benefit is in persecuting the brahmanas. That is my hitam.
That is my well-being. Kalapasya vrata suraha. And he was a demon.
Kalapasya vrata. He was already covered by the shackles of time or he was under the clutches of Yamaraja. He is considered to be a representative of Kaal.
So kalapasya vrata suraha. In the Greek tradition it is said, whom the gods want to destroy, they make that person angry. So similarly, in the Vedic literature also it is said that, if somebody is acting in very dangerous, self-destructive, world-destructive ways, they often said that, that person is already in the clutches of time.
Because it is time that is taking him towards his time. Time is death. Time is taking him towards his death and is impelling him to do the actions that will as a reaction cause his death.
So kalapasya vrata suraha. Situation of Kamsa who was overwhelmed by the bad advice of his people, of his associates. Sandishya sadhu lokasya kadane kadana priyan kamaru padharan deekshu dhanavan gruham avishad.
Text 44. Sandishya. Then he was just given permission.
Sadhu lokasya. Those who were saintly people. Kadane kadane priyan.
Kadana priyan. So they started persecuting. Kadana priyan.
Those who like to persecute others. There are some people who are sadistic. They get pleasure in causing pain to others.
Many of us, if we can help someone and we can see a smile on their face, that gives us great joy. That is normal human disposition. But people who are sadistic, they get pleasure in causing pain to others.
So kadane kadana priyan. That means that these people, they get joy in causing pain to others. Ravana, that was his name and he was proud of his name.
One who would make others cry, that was his name. So kamaru padharan deekshu. Now kamaru padharan.
The associates of Kamsa were also demoniac and they had mystic powers. So they took up various forms. They were shapeshifters.
We use today’s paranormal language. They were shapeshifters and they took a form which suited them. Kamaru padharan deekshu dhanavan gruham abhishek.
And they gruham abhishek. So after his demons started going in various directions, deekshu. So then as they departed, Kamsa went from his court back to his home.
So he’s thinking that I will go and home live peacefully while his agents are going to cause havoc everywhere. So Kamsa had been hard-hearted enough to personally kill the sons of Devaki, but now he’s sending his associates to do mass destruction. Not just to kill children, but to even persecute Brahmanical culture at large.
Text 45. So now why were they acting in such a heinous way? Their nature was covered by prakritayas. Rajatamasa.
The modes of passion and ignorance. Thus they were deluded. They were foolish people.
Satam vidvesham aacherur. In this way they started persecuting Satam, the saintly people. Aaradh aagatamrtyavah.
Aaradh aagatamrtyavah. That means by their actions they were inviting death towards them. Death had already come towards them.
It was just a matter of time. Suppose somebody joins them from a hundred-story building. They may enjoy the flight.
Just see how I can feel the wind whistling through my ears. How I can see myself descend. Enjoy the adventure of it all.
But soon they are going to crash to the ground and once they crash to the ground they’re going to die. Not only are they going to die, it’s going to be a very painful death and their bodily parts may also be so shattered and scattered that people may not be able to find their bodily parts. So similarly it is said when the associates of Kamsa started these demonic activities, then they are already doomed.
It’s just a matter of time before that destruction will manifest. So mrtyu had already aagatamrtyavah. Death had already arrived.
It was just a matter of time before that death would manifest. So here Shukadeva Goswami concludes with a warning. How we have to be very careful.
Otherwise we will also meet similar destruction. aayushriyam yashodharmam lokaan aashishya eva cha hanti shreyam si sarvani pumso mahadatikramaha. So pumso mahadatikramaha.
If somebody offends a great person, then what happens? All good qualities in them are destroyed. All their virtues, all their assets, they are destroyed. aayushriyam yashodharmam, their lifespan, their beauty, their fame, their religious merits, their prospects of being elevated to higher planets, their possession of property in this planets, whatever blessings they may have, hanti shreyam si sarvani.
So whatever good that might be having their life, they will destroy all of it because mahadatikramaha. So we have to be, the Bhagavatam time and time again talks about how dangerous it is to offend the great souls. In Maharaja Raghunath when he comes to understand that Jadbharat is actually a great soul, he says I am not afraid of my enemy’s weapons, I am not afraid of the God’s weapons, but I am afraid of offending a Brahmana.
So that same theme is being talked over here and what to speak of offending a Brahmana, these people, the associative kamsa are going to assault Brahmanas, they are going to assassinate Brahmanas