Srimad Bhagavatam class by HH Mahavishnu Swami Maharaj | SB 4.30.47-48 скачать в хорошем качестве

Srimad Bhagavatam class by HH Mahavishnu Swami Maharaj | SB 4.30.47-48

Srimad Bhagavatam class by HH Mahavishnu Swami Maharaj on 21st February 2026 at ISKCON Budhanilkantha, Kathmandu Nepal. Srimad Bhagavatam Canto 4 : The Creation of the Fourth Order - Chapter 30 :The Activities of the Pracetās ŚB 4.30.47 तत्रावशिष्टा ये वृक्षा भीता दुहितरं तदा । उज्जह्रुस्ते प्रचेतोभ्य उपदिष्टा: स्वयम्भुवा ॥ ४७ ॥ tatrāvaśiṣṭā ye vṛkṣā bhītā duhitaraṁ tadā ujjahrus te pracetobhya upadiṣṭāḥ svayambhuvā Synonyms tatra — there; avaśiṣṭāḥ — remaining; ye — which; vṛkṣāḥ — trees; bhītāḥ — being afraid; duhitaram — their daughter; tadā — at that time; ujjahruḥ — delivered; te — they; pracetobhyaḥ — unto the Pracetās; upadiṣṭāḥ — being advised; svayambhuvā — by Lord Brahmā. Translation The remaining trees, being very much afraid of the Pracetās, immediately delivered their daughter at the advice of Lord Brahmā. Purport The daughter of the trees is referred to in text 13 of this chapter. This daughter was born of Kaṇḍu and Pramlocā. The society girl Pramlocā, after giving birth to the child, immediately left for the heavenly kingdom. While the child was crying, the king of the moon took compassion upon her and saved her by putting his finger into her mouth. This child was cared for by the trees, and when she grew up, by the order of Lord Brahmā, she was delivered to the Pracetās as their wife. The name of the girl was Māriṣā, as the next verse will explain. It was the predominating deity of the trees that delivered the daughter. In this connection, Śrīla Jīva Gosvāmī Prabhupāda states, vṛkṣāḥ tad-adhiṣṭhātṛ-devatāḥ: “The ‘trees’ means the controlling deity of those trees.” In Vedic literatures we find that there is a controlling deity of the water; similarly, there is a controlling deity of the trees. The Pracetās were engaged in burning all the trees to ashes, and they considered the trees their enemies. To pacify the Pracetās, the predominating deity of the trees, under the advice of Lord Brahmā, delivered the daughter Māriṣā. ŚB 4.30.48 ते च ब्रह्मण आदेशान्मारिषामुपयेमिरे । यस्यां महदवज्ञानादजन्यजनयोनिज: ॥ ४८ ॥ te ca brahmaṇa ādeśān māriṣām upayemire yasyāṁ mahad-avajñānād ajany ajana-yonijaḥ Synonyms te — all the Pracetās; ca — also; brahmaṇaḥ — of Lord Brahmā; ādeśāt — by the order; māriṣām — Māriṣā; upayemire — married; yasyām — in whom; mahat — to a great personality; avajñānāt — on account of disrespect; ajani — took birth; ajana-yoni-jaḥ — the son of Lord Brahmā, Dakṣa. Translation Following the order of Lord Brahmā, all the Pracetās accepted the girl as their wife. From the womb of this girl, the son of Lord Brahmā named Dakṣa took birth. Dakṣa had to take birth from the womb of Māriṣā due to his disobeying and disrespecting Lord Mahādeva [Śiva]. Consequently he had to give up his body twice. Purport In this connection the word mahad-avajñānāt is significant. King Dakṣa was the son of Lord Brahmā; therefore in a previous birth he was a brāhmaṇa. But because of his behaving like a non-brāhmaṇa (abrāhmaṇa) by insulting or disrespecting Lord Mahādeva, he had to take birth within the semen of a kṣatriya — that is to say, he became the son of the Pracetās. Not only that, but because of his disrespecting Lord Śiva, he had to undergo the tribulation of taking birth from within the womb of a woman. In the Dakṣa-yajña arena, he was once killed by Lord Śiva’s servant, Vīrabhadra. Because that was not sufficient, he again took birth, from the womb of Māriṣā. At the end of the Dakṣa-yajña and the disastrous incidents there, Dakṣa offered his prayer to Lord Śiva. Although he had to give up his body and take birth from the womb of a woman impregnated by the semen of a kṣatriya, he received all opulence by the grace of Lord Śiva. These are the subtle laws of material nature. Unfortunately, people in this modern age do not know how these laws are working. Having no knowledge of the eternity of the spirit soul and its transmigration, the population of the present age is in the greatest ignorance. Because of this, it is said in Bhāgavatam (1.1.10), mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ: the total population in this Age of Kali-yuga is very bad, lazy, unfortunate and disturbed by material conditions.