While hunting in the forest, Duṣmanta once approached the āśrama of Mahāṛṣi Kaṇva, where he saw an extremely beautiful woman and became attracted to her. That woman was the daughter of Viśvāmitra, and her name was Śakuntalā. Her mother was Menakā, who had left her in the forest, where Kaṇva Muni found her. Kaṇva Muni brought her to his āśrama, where he raised and maintained her. When Śakuntalā accepted Mahārāja Duṣmanta as her husband, he married her according to the gāndharva-vidhi. Śakuntalā later became pregnant by her husband, who left her in the āśrama of Kaṇva Muni and returned to his kingdom.
Hunting in the forest
Expressions researched:
"forest and hunting"
|"forest by hunting"
|"forest for hunting"
|"forest to hunt"
|"forest, engaged in hunting"
|"forest, hunting"
|"hunt in a forest"
|"hunt in the forest"
|"hunt, is the forest"
|"hunting animals in the forest"
|"hunting in the forest"
Srimad-Bhagavatam
SB Canto 1
Once upon a time Mahārāja Parīkṣit, while engaged in hunting in the forest with bow and arrows, became extremely fatigued, hungry and thirsty while following the stags.
SB 1.18.24-25, Translation and Purport: Once upon a time Mahārāja Parīkṣit, while engaged in hunting in the forest with bow and arrows, became extremely fatigued, hungry and thirsty while following the stags. While searching for a reservoir of water, he entered the hermitage of the well-known Śamīka Ṛṣi and saw the sage sitting silently with closed eyes.
The Supreme Lord is so kind to His pure devotees that in proper time He calls such devotees up to Him and thus creates an auspicious circumstance for the devotee. Mahārāja Parīkṣit was a pure devotee of the Lord, and there was no reason for him to become extremely fatigued, hungry and thirsty because a devotee of the Lord never becomes perturbed by such bodily demands. But by the desire of the Lord, even such a devotee can become apparently fatigued and thirsty just to create a situation favorable for his renunciation of worldly activities.
SB Canto 4
The Lord continued: Sometime in the future your brother, Uttama, will go hunting in the forest, and while absorbed in hunting, he will be killed. Your stepmother, Suruci, being maddened upon the death of her son, will go to search him out in the forest, but she will be devoured by a forest fire.
SB 4.9.23, Translation and Purport: The Lord continued: Sometime in the future your brother, Uttama, will go hunting in the forest, and while absorbed in hunting, he will be killed. Your stepmother, Suruci, being maddened upon the death of her son, will go to search him out in the forest, but she will be devoured by a forest fire.
Dhruva Mahārāja came to the forest to search out the Supreme Personality of Godhead with a revenging spirit against his stepmother. His stepmother had insulted Dhruva, who was not an ordinary person, but a great Vaiṣṇava. An offense at the lotus feet of a Vaiṣṇava is the greatest offense in this world. Because of having insulted Dhruva Mahārāja, Suruci would become mad upon the death of her son and would enter a forest fire, and thus her life would be ended. This was specifically mentioned by the Lord to Dhruva because he was determined for revenge against her. From this we should take the lesson that we should never try to insult a Vaiṣṇava. Not only should we not insult a Vaiṣṇava, but we should not insult anyone unnecessarily.
Kṣatriyas are allowed to hunt in the forest for the purpose of learning the killing art, not to kill animals for eating or for any other purpose. The kṣatriya kings were sometimes expected to cut off the head of a culprit in the state. For this reason the kṣatriyas were allowed to hunt in the forest.
SB 4.13.40, Translation and Purport: After fixing his bow and arrow, the cruel boy used to go to the forest and unnecessarily kill innocent deer, and as soon as he came all the people would cry, "Here comes cruel Vena! Here comes cruel Vena!"
Kṣatriyas are allowed to hunt in the forest for the purpose of learning the killing art, not to kill animals for eating or for any other purpose. The kṣatriya kings were sometimes expected to cut off the head of a culprit in the state. For this reason the kṣatriyas were allowed to hunt in the forest. Because this son of King Aṅga, Vena, was born of a bad mother, he was very cruel, and he used to go to the forest and unnecessarily kill the animals. All the neighboring inhabitants would be frightened by his presence, and they would call, "Here comes Vena! Here comes Vena!" So from the beginning of his life he was fearful to the citizens.
The forest named Pañca-prastha, where the King went to hunt, is the forest of the five sense objects: form, taste, sound, smell and touch. Thus in these three verses Nārada Muni describes the position of the material body and the encagement of the living entity within it.
SB 4.26.1-3, Purport: The living entity carries out various desires through five different processes, which indicate the working of the five working senses. The golden ornaments and dress indicate that the living entity is influenced by the quality of rajo-guṇa, passion. One who has a good deal of money or riches is especially driven by the mode of passion. Being influenced by the mode of passion, one desires so many things for enjoyment in this material world. The eleven commanders represent the ten senses and the mind. The mind is always making plans with the ten commanders to enjoy the material world. The forest named Pañca-prastha, where the King went to hunt, is the forest of the five sense objects: form, taste, sound, smell and touch. Thus in these three verses Nārada Muni describes the position of the material body and the encagement of the living entity within it.
When one becomes too proud of his position, influenced by the mode of passion, he gives up the right path and accepts the wrong one. Kṣatriya kings are sometimes advised to go to the forest to hunt ferocious animals just to learn how to kill, but such forays are never meant for sense gratification. Killing animals to eat their flesh is forbidden for human beings.
SB 4.26.4, Translation and Purport: It was almost impossible for King Purañjana to give up the company of his Queen even for a moment. Nonetheless, on that day, being very much inspired by the desire to hunt, he took up his bow and arrow with great pride and went to the forest, not caring for his wife.
One form of hunting is known as woman-hunting. A conditioned soul is never satisfied with one wife. Those whose senses are very much uncontrolled especially try to hunt for many women. King Purañjana's abandoning the company of his religiously married wife is representative of the conditioned soul's attempt to hunt for many women for sense gratification. Wherever a king goes, he is supposed to be accompanied by his queen, but when the king, or conditioned soul, becomes greatly overpowered by the desire for sense gratification, he does not care for religious principles. Instead, with great pride, he accepts the bow and arrow of attachment and hatred. Our consciousness is always working in two ways—the right way and the wrong way. When one becomes too proud of his position, influenced by the mode of passion, he gives up the right path and accepts the wrong one. Kṣatriya kings are sometimes advised to go to the forest to hunt ferocious animals just to learn how to kill, but such forays are never meant for sense gratification. Killing animals to eat their flesh is forbidden for human beings.
One should not enjoy his senses according to his lusty desires, but should restrict himself according to the regulative principles given in the Vedas. If a king is allowed to hunt in a forest, it is not for his sense gratification.
SB 4.26.6, Purport: Regulations are meant for human beings, not for animals. The traffic regulations on the street, telling people to keep to the right or the left, are meant for human beings, not for animals. If an animal violates such a law, he is never punished, but a human being is punished. The Vedas are not meant for the animals, but for the understanding of human society. A person who indiscriminately violates the rules and regulations given by the Vedas is liable to be punished. One should therefore not enjoy his senses according to his lusty desires, but should restrict himself according to the regulative principles given in the Vedas. If a king is allowed to hunt in a forest, it is not for his sense gratification. We cannot simply experiment in the art of killing. If a king, being afraid to meet rogues and thieves, kills poor animals and eats their flesh comfortably at home, he must lose his position. Because in this age kings have such demoniac propensities, monarchy is abolished by the laws of nature in every country.
At present the whole world is on the verge of retiring from a blind materialistic civilization, which may be likened to hunting animals in the forest.
SB 4.26.10, Purport: At present the whole world is on the verge of retiring from a blind materialistic civilization, which may be likened to hunting animals in the forest. People should take advantage of this Kṛṣṇa consciousness movement and leave their troublesome life of killing. It is said that the killers of animals should neither live nor die. If they live only to kill animals and enjoy women, life is not very prosperous. And as soon as a killer dies, he enters the cycle of birth and death in the lower species of life. That also is not desirable. The conclusion is that killers should retire from the killing business and take to this Kṛṣṇa consciousness movement to make life perfect. A confused, frustrated man cannot get relief by committing suicide because suicide will simply lead him to take birth in the lower species of life or to remain a ghost, unable to attain a gross material body. Therefore the perfect course is to retire altogether from sinful activities and take up Kṛṣṇa consciousness. In this way one can become completely perfect and go back home, back to Godhead.
King Purañjana returned to his home because he was very much fatigued from hunting animals in the forest. In this way his conscience came to stop him from committing further sinful activities and make him return home.
SB 4.26.11, Purport: A materialistic person works throughout the whole week very, very hard. He is always asking, "Where is money? Where is money?" Then, at the end of the week, he wants to retire from these activities and go to some secluded place to rest. King Purañjana returned to his home because he was very much fatigued from hunting animals in the forest. In this way his conscience came to stop him from committing further sinful activities and make him return home. In Bhagavad-gītā materialistic persons are described as duṣkṛtinaḥ, which indicates those who are always engaged in sinful activities. When a person comes to his senses and understands how he is engaging in sinful activities, he returns to his conscience, which is herein figuratively described as the palace. Generally a materialistic person is infected by the material modes of passion and ignorance. The results of passion and ignorance are lust and greed. In the life of a materialist, activity means working in lust and greed. However, when he comes to his senses, he wants to retire. According to Vedic civilization, such retirement is positively recommended, and this portion of life is called vānaprastha. Retirement is absolutely necessary for a materialist who wants to become free from the activities of a sinful life.
Kṛṣṇa consciousness is absolutely necessary for one who has committed a lot of sinful activities, especially killing animals or hunting in the forest.
SB 4.26.11, Purport: Unless one can become free from the influence of passion and ignorance, he cannot be pacified, and without being pacified, one cannot understand the science of God. King Purañjana's returning home is indicative of man's returning to his original consciousness, known as Kṛṣṇa consciousness. Kṛṣṇa consciousness is absolutely necessary for one who has committed a lot of sinful activities, especially killing animals or hunting in the forest.
King Purañjana took his punishment dealt by his wife, the Queen, as mercy upon him. He considered himself the most obedient servant of the Queen. She was angry at him for his sinful activities—namely, hunting in the forest and leaving her at home.
SB 4.26.21, Purport: According to Vedic civilization, domestic animals and servants are treated exactly like one's own children. Animals and children are sometimes punished not out of vengeance but out of love. Similarly, a master sometimes punishes his servant, not out of vengeance but out of love, to correct him and bring him to the right point. Thus King Purañjana took his punishment dealt by his wife, the Queen, as mercy upon him. He considered himself the most obedient servant of the Queen. She was angry at him for his sinful activities—namely, hunting in the forest and leaving her at home. King Purañjana accepted the punishment as actual love and affection from his wife. In the same way, when a person is punished by the laws of nature, by the will of God, he should not be disturbed. A real devotee thinks in this way. When a devotee is put into an awkward position, he takes it as the mercy of the Supreme Lord.
SB 4.26.26, Translation:
My dear Queen, due to my sinful desires I went to the forest to hunt without asking you. Therefore I must admit that I have offended you. Nonetheless, thinking of me as your most intimate subordinate, you should still be very much pleased with me. Factually I am very much bereaved, but being pierced by the arrow of Cupid, I am feeling lusty. But where is the beautiful woman who would give up her lusty husband and refuse to unite with him?
King Purañjana went to the forest to hunt, and after his hard labor he returned home to enjoy sex life. If a man lives outside the home and spends a week in a city or somewhere else, at the end of the week he becomes very anxious to return home and enjoy sex with his wife.
SB 4.26.26, Purport: The actual happiness of the karmīs is sex life. They work very hard outside the home, and to satiate their hard labor, they come home to enjoy sex life. King Purañjana went to the forest to hunt, and after his hard labor he returned home to enjoy sex life. If a man lives outside the home and spends a week in a city or somewhere else, at the end of the week he becomes very anxious to return home and enjoy sex with his wife. This is confirmed in Śrīmad-Bhāgavatam: yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). Karmīs work very hard simply to enjoy sex. Modern human society has improved the materialistic way of life simply by inducing unrestricted sex life in many different ways. This is most prominently visible in the Western world.
Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Purañjana Goes to the Forest to Hunt, and His Queen Becomes Angry."
After hunting in the forest, King Purañjana returned home, and after refreshing himself by taking a bath and eating nice food, he searched for his wife. When he saw her lying down on the ground without a bed, as if neglected, and devoid of any proper dress, he became very much aggrieved.
SB 4.27.1, Purport: After hunting in the forest, King Purañjana returned home, and after refreshing himself by taking a bath and eating nice food, he searched for his wife. When he saw her lying down on the ground without a bed, as if neglected, and devoid of any proper dress, he became very much aggrieved. He then became attracted to her and began to enjoy her company. A living entity is similarly engaged in the material world in sinful activities. These sinful activities may be compared to King Purañjana's hunting in the forest.
SB Canto 5
If in this life a man of the higher classes (brāhmaṇa, kṣatriya and vaiśya) is very fond of taking his pet dogs, mules or asses into the forest to hunt and kill animals unnecessarily, he is placed after death into the hell known as Prāṇarodha. There the assistants of Yamarāja make him their targets and pierce him with arrows.
SB 5.26.24, Translation and Purport: If in this life a man of the higher classes (brāhmaṇa, kṣatriya and vaiśya) is very fond of taking his pet dogs, mules or asses into the forest to hunt and kill animals unnecessarily, he is placed after death into the hell known as Prāṇarodha. There the assistants of Yamarāja make him their targets and pierce him with arrows.
In the Western countries especially, aristocrats keep dogs and horses to hunt animals in the forest. Whether in the West or the East, aristocratic men in the Kali-yuga adopt the fashion of going to the forest and unnecessarily killing animals. Men of the higher classes (the brāhmaṇas, kṣatriyas and vaiśyas) should cultivate knowledge of Brahman, and they should also give the śūdras a chance to come to that platform. If instead they indulge in hunting, they are punished as described in this verse. Not only are they pierced with arrows by the agents of Yamarāja, but they are also put into the ocean of pus, urine and stool described in the previous verse.
SB Canto 9
SB 9.1.23-24, Translation:
O King Parīkṣit, that hero Sudyumna, accompanied by a few ministers and associates and riding on a horse brought from Sindhupradeśa, once went into the forest to hunt. He wore armor and was decorated with bows and arrows, and he was very beautiful. While following the animals and killing them, he reached the northern part of the forest.
Offering oblations to the forefathers in the ceremony known as śrāddha is also a kind of yajña. In this yajña, flesh obtained from the forest by hunting could be offered. However, in the present age, Kali-yuga, this kind of offering is forbidden.
SB 9.6.7, Translation and Purport: Thereafter, Ikṣvāku's son Vikukṣi went to the forest and killed many animals suitable for being offered as oblations. But when fatigued and hungry he became forgetful and ate a rabbit he had killed.
It is evident that kṣatriyas killed animals in the forest because the flesh of the animals was suitable to be offered at a particular type of yajña. Offering oblations to the forefathers in the ceremony known as śrāddha is also a kind of yajña. In this yajña, flesh obtained from the forest by hunting could be offered. However, in the present age, Kali-yuga, this kind of offering is forbidden.
Once while Kārtavīryārjuna was wandering unengaged in a solitary forest and hunting, he approached the residence of Jamadagni.
SB 9.15.23, Translation and Purport: Once while Kārtavīryārjuna was wandering unengaged in a solitary forest and hunting, he approached the residence of Jamadagni.
Kārtavīryārjuna had no business going to the residence of Jamadagni, but because he was puffed-up by his extraordinary power, he went there and offended Paraśurāma. This was the prelude to his being killed by Paraśurāma for his offensive act.
While hunting in the forest, Duṣmanta once approached the āśrama of Mahāṛṣi Kaṇva, where he saw an extremely beautiful woman and became attracted to her. That woman was the daughter of Viśvāmitra, and her name was Śakuntalā.
SB 9.20 Summary:
SB 9.20.8-9, Translation:
Once when King Duṣmanta went to the forest to hunt and was very much fatigued, he approached the residence of Kaṇva Muni. There he saw a most beautiful woman who looked exactly like the goddess of fortune and who sat there illuminating the entire āśrama by her effulgence. The King was naturally attracted by her beauty, and therefore he approached her, accompanied by some of his soldiers, and spoke to her.
SB Cantos 10.14 to 12 (Translations Only)
SB 10.56.13, Translation:
Once Satrājit's brother, Prasena, having hung the brilliant jewel about his neck, mounted a horse and went hunting in the forest.
Other Books by Srila Prabhupada
Krsna, The Supreme Personality of Godhead
One day, while Kṛṣṇa was staying with the Pāṇḍavas, He and Arjuna prepared themselves to go to the forest to hunt. Both of them sat down on Arjuna's chariot, which flew a flag with a picture of Hanumān. Arjuna's special chariot is always marked with the picture of Hanumān, and therefore he is also named Kapidhvaja. (Kapi means Hanumān, and dhvaja means "flag.").
Krsna Book 58: One day, while Kṛṣṇa was staying with the Pāṇḍavas, He and Arjuna prepared themselves to go to the forest to hunt. Both of them sat down on Arjuna's chariot, which flew a flag with a picture of Hanumān. Arjuna's special chariot is always marked with the picture of Hanumān, and therefore he is also named Kapidhvaja. (Kapi means Hanumān, and dhvaja means "flag.") Thus Arjuna prepared to go to the forest with his bow and infallible arrows. He dressed himself with suitable protective garments, for he was to practice for the time when he would be killing many enemies on the battlefield. He specifically entered that part of the forest where there were many tigers, deer and various other animals. The reason Kṛṣṇa went with Arjuna was not to practice animal-killing, for He doesn't have to practice anything; He is self-sufficient. He accompanied Arjuna to see how he was practicing because in the future he would have to kill many enemies. After entering the forest, Arjuna killed many tigers, boars, bison, gavayas (a kind of wild animal), rhinoceroses, deer, hares, porcupines and similar other animals, which he pierced with his arrows. Some of the dead animals that were fit to be offered in sacrifices were carried by servants and sent to King Yudhiṣṭhira. The ferocious animals, such as tigers and rhinoceroses, were killed only to stop disturbances in the forest. Since there are many sages and saintly persons who are residents of the forest, it is the duty of the kṣatriya kings to keep even the forest in a peaceful condition for living.
Somewhere Kṛṣṇa was found as a kṣatriya king engaged in hunting animals in the forest and riding on a very beautiful Sindhī horse.
Krsna Book 69: Somewhere the Lord was seen performing different types of sacrifices to satisfy the demigods, who are only His qualitative expansions. Somewhere He was seen engaged in public welfare activities, establishing deep wells for the water supply, rest houses and gardens for unknown guests, and great monasteries and temples for saintly persons. These are some of the duties enjoined in the Vedas for householders for fulfillment of their material desires. Somewhere Kṛṣṇa was found as a kṣatriya king engaged in hunting animals in the forest and riding on a very beautiful Sindhī horse. According to Vedic regulations, the kṣatriyas were allowed to kill prescribed animals on certain occasions, either to maintain peace in the forests or to offer the animals in the sacrificial fire. Kṣatriyas are allowed to practice this killing art because they have to kill their enemies mercilessly to maintain peace in society. In one situation the great sage Nārada saw Lord Kṛṣṇa, the Supreme Personality of Godhead and master of mystic powers, acting as a spy by changing His usual dress in order to understand the motives of different citizens in the city and the palaces.
My name is Arjuna, and I carry the bow known as Gāṇḍīva. You cannot insult me, for I have satisfied even Lord Śiva by my prowess when we were both hunting in the forest.
Krsna Book 89: Arjuna then understood that the brāhmaṇa had lost all faith in the kṣatriya kings. Therefore, to encourage him, Arjuna spoke as if criticizing even his friend Lord Kṛṣṇa. While Lord Kṛṣṇa and others were listening, he specifically attacked Kṛṣṇa by saying, “My dear brāhmaṇa, I am neither Saṅkarṣaṇa nor Kṛṣṇa nor one of Kṛṣṇa's sons like Pradyumna or Aniruddha. My name is Arjuna, and I carry the bow known as Gāṇḍīva. You cannot insult me, for I have satisfied even Lord Śiva by my prowess when we were both hunting in the forest. I had a fight with Lord Śiva, who appeared before me as a hunter, and when I satisfied him by my prowess he gave me the weapon known as Pāśupata. Do not doubt my chivalry. I shall bring back your sons even if I have to fight with death personified.” When the brāhmaṇa was assured by Arjuna in such exalted words, he was somehow or other convinced, and thus he returned home.
Lectures
Bhagavad-gita As It Is Lectures
To test Arjuna's fighting capacity, sometimes Lord Śiva, when Arjuna was hunting in the forest, so Lord Śiva also, as a hunter, he appeared before him, and when a boar was killed by hunting, Lord Śiva claimed that "I have done this killing." Arjuna said, "No, I have done this."
Lecture on BG 2.33-35 -- London, September 3, 1973: So Kṛṣṇa says, atha cet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi. This fight is not ordinary fight. It is not the politician's fight. "For the sake of religion, you must fight. And if you do not, then sva-dharmam... You are a kṣatriya. Not only kṣatriya, you are a very well known fighter. You have been recognized by so many demigods." Arjuna got the pāśupata-astra. To test Arjuna's fighting capacity, sometimes Lord Śiva, when Arjuna was hunting in the forest, so Lord Śiva also, as a hunter, he appeared before him, and when a boar was killed by hunting, Lord Śiva claimed that "I have done this killing." Arjuna said, "No, I have done this." So there was controversy, who will claim that hunt, I mean to say, killed animal. So Arjuna was claiming, and Lord Śiva as a hunter, he was also claiming. Then there was fight between Lord Śiva and Arjuna. So Lord Śiva was defeated. So he then disclosed his identity that "I am very much pleased that you (are) such a nice fighter." So he presented him one arrow which is called pāśupata-astra. Similarly, he sometimes fought with Indra. He gave him some astra, weapon. This was the system, that a kṣatriya is presented with a kind of weapon, a brāhmaṇa is presented with Vedas, and so far vaiśyas and śūdras are concerned, they are not very important.
A hunter... In Sanskrit language it is called vyādha. He was hunting in the forest and killing the animals, boar and other, deer and so many animals—hunter's business is to kill animals—so half-dead. And Nārada was passing through that road. He saw that "These half-dead animals are flapping. Who has killed them in that way, half-dead? Why not full kill?"
Lecture on BG 10.8 -- New York, January 6, 1967: A hunter... In Sanskrit language it is called vyādha. He was hunting in the forest and killing the animals, boar and other, deer and so many animals—hunter's business is to kill animals—so half-dead. And Nārada was passing through that road. He saw that "These half-dead animals are flapping. Who has killed them in that way, half-dead? Why not full kill?" So he went to the vyādha, hunter, that "Why you are doing this business? Better kill them altogether so that they may not suffer. It is a great sinful act." So he explained, "Oh, I do not know what is sinful or not, pious. My father has taught me this business. I am doing this." So Nārada explained him, "So it is not a very good business. You better do another business for your livelihood. Simply killing, and half-killing. Better kill them fully. That is also (not) very good." So he said, "Then I am committing sins?" And Nārada said, "Yes, you are committing sins." "Then, if I give up this business, how shall I eat, my living?" Nārada said, "All right, I shall give you your necessities of life. I shall supply you. You give up this business." So he was initiated, and he was seated in a sacred place.
Formerly the kings of Bhāratavarṣa, India, they used to kill these uncivilized men. Bad example. They did not follow the Vedic civilization, so the king's order was that they should be killed. If they are too much prominent... Just like they are hunting in the forest.
Lecture on BG 16.6 -- Hyderabad, December 13, 1976: Formerly the kings of Bhāratavarṣa, India, they used to kill these uncivilized men. Bad example. They did not follow the Vedic civilization, so the king's order was that they should be killed. If they are too much prominent... Just like they are hunting in the forest. So these... There is history among, about King Bharata, King Bharata, under whose name this planet is called Bhāratavarṣa. No, not that Bharata. There are three Bharatas. One Bharata is the son of Ṛṣabhadeva. Another Bharata is the son of Mahārāja Duṣyanta. Another Bharata is the younger brother of Lord Rāmacandra. Out of these three Bharatas, the son of Ṛṣabhadeva is the person after whose name this planet is called Bhāratavarṣa. So another Bharata was the son of Mahārāja Duṣyanta. He was very powerful, supposed to be or partial incarnation of God. So in his life he would not allow the uncivilized men to exist. He was king. He used to kill them. Why uncivilized men? Even the kṣatriyas, if they are not ruling properly according to the kṣatriyas... Kṣatriyas are supposed to be the ruler of the world. But if they are deviating from their duties, Paraśurāma, the brāhmaṇa, would kill them. On the whole, in the Vedic civilization everyone should be in order. That was the set-up.
Srimad-Bhagavatam Lectures
Parīkṣit Mahārāja was a great king, emperor of the world, very pious devotee, all qualified. So sometimes he went to the forest for hunting. The hunting is allowed to the kṣatriyas, kings, royal kings. Why? Because a king has to look after administration of the society; therefore sometimes he has to order to kill some men.
Lecture on SB 1.4.25 -- Montreal, June 20, 1968: Now the history of Śrīmad-Bhāgavatam is like this, that Parīkṣit Mahārāja was a great king, emperor of the world, very pious devotee, all qualified. So sometimes he went to the forest for hunting. The hunting is allowed to the kṣatriyas, kings, royal kings. Why? Because a king has to look after administration of the society; therefore sometimes he has to order to kill some men, "Hang this man." Or sometimes he will take the sword in his own hand and kill the culprit, criminal, immediately. So therefore the killing practice was allowed to the kṣatriyas, royal family. Therefore sometimes the king would go into the forest and kill some animals to practice. Just like in the medical laboratory, physiological laboratory, some animals are tested to see the physiological condition of the body, similarly, always these experiments are made on the animals. So Mahārāja Parīkṣit went to the forest for hunting. So he was very tired. He was very tired, and he entered the cottage of one hermitage. He was at that time in meditation. So Parīkṣit Mahārāja was very much thirsty and hungry, and because he was king, he can order anyone, royal order, so he entered the cottage and asked the hermitage, that muni, that "Please give me something to eat. I am very hungry," or "Give me some drinking water." But he was in meditation. By chance he could not hear Mahārāja Parīkṣit. He was silent. But because he was king, king, royal power, he little became agitated, although he was very nice king, "Oh, he is disordering, er, disobeying my orders?" then he became disgusted. And there was a dead serpent lying there. So he took that dead serpent and put it on the neck of the hermitage and went away.
Mahārāja Parīkṣit was in the forest, hunting. So he was very much thirsty. So in those days in the forest there were many hermitage. Saintly persons, sages used to live. So he entered one of them and asked for water.
Lecture on SB 1.16.2 -- Los Angeles, December 30, 1973: Prabhupāda: Mahārāja Parīkṣit was cursed by a brāhmaṇa boy, not even twelve years old. When he heard that his father was insulted... One muni, he was in meditation, and Mahārāja Parīkṣit was in the forest, hunting. So he was very much thirsty. So in those days in the forest there were many hermitage. Saintly persons, sages used to live. So he entered one of them and asked for water. But the muni was great meditation. He could not hear him, receive the king. So he felt insulted, that "I asked water. This man is silent." So there was a dead snake; so out of anger he took the dead snakes and round, round wrapped him and went away.
The king was in the forest, engaged in hunting, and when he became tired he went to the cottage of a sage and asked him for water. But the sage was absorbed in meditation, could not hear him, so Parīkṣit Mahārāja, being thirsty, became angry, and there was a dead snake. So he, out of negligence, he took the dead snake and wrapped over the neck of the meditating sage.
Lecture on SB 2.1.1-5 -- Melbourne, June 26, 1974: Śukadeva Gosvāmī, the accepted spiritual master of King Parīkṣit, is replying to his inquiry, "What is the duty of a person who is going to die?" Parīkṣit Mahārāja was going to die within seven days. He was cursed by a brāhmaṇa boy to die within seven days. The reason is that the king was in the forest, engaged in hunting, and when he became tired he went to the cottage of a sage and asked him for water. But the sage was absorbed in meditation, could not hear him, so Parīkṣit Mahārāja, being thirsty, became angry, and there was a dead snake. So he, out of negligence, he took the dead snake and wrapped over the neck of the meditating sage. This news was spread and his son, twelve years old only, he heard that his father was insulted. So immediately he cursed that this snake would bit him within seven days. So this news was brought, although the father, after his meditation was over, he was very..., he was sorry that such a great king has been cursed. So he was very, very sorry, but what can be done? The brāhmaṇa boy's curse must be effective. That because in those days brāhmaṇas, even by caste, was very, very strong in spiritual strength. So when Parīkṣit Mahārāja was informed that he was to die within seven days, he accepted the curse: "Yes, I was wrong to insult the sage." Otherwise, he could counteract. He was also very powerful. But he did not. So this is the history.
There was a hunter in Prayāg. Prayāg you know, in Allahabad. So he was hunting in the forest indiscriminately. So Nārada Muni was passing through the jungle and he was very compassionate to see the animals being half-dead and half-killed by the hunter.
Lecture on SB 6.1.9 -- Nellore, January 7, 1976: There was a hunter in Prayāg. Prayāg you know, in Allahabad. So he was hunting in the forest indiscriminately. So Nārada Muni was passing through the jungle and he was very compassionate to see the animals being half-dead and half-killed by the hunter. Nārada Muni, being Vaiṣṇava, he was very kind to all living entities, so he went to the hunter whose name was Mṛgāri. So the Mṛgāri thought that "This saintly person is coming to me for some deerskin," so he said, "Sir, don't disturb in my business. If you want deerskin I shall give you. Please get out of my activities for the present." Nārada Muni said that "I have not come here to ask for deerskin, but I simply ask you that if you want to kill the animals, you kill them total. Why you are killing half?" The hunter said, "What is the difference between killing whole and killing half?" Actually he had no idea about pāpa and puṇya. Actually, those who are animal-hunter, they cannot understand what is spiritual life, what is God, what is sinful life, what is pious life.
Mahārāja Parīkṣit was in the forest, hunting. Hunting is allowed only to the kṣatriya kings. Because they were to rule over, and formerly the rogues and rascals by the order of king or king himself would kill him immediately. So they had to practice how to kill.
Lecture on SB Lecture -- Melbourne, May 19, 1975: So that Parīkṣit Mahārāja was condemned to death within seven days. That is also very nice, interesting. Not interesting very much. It is very sorry plight, that Parīkṣit Mahārāja was cursed by a brāhmaṇa boy to die within seven days, bitten by a snake. What was the incident? The incident was that Mahārāja Parīkṣit was in the forest, hunting. Hunting is allowed only to the kṣatriya kings. Because they were to rule over, and formerly the rogues and rascals by the order of king or king himself would kill him immediately. So they had to practice how to kill. And that practice was done by hunting some ferocious animal in the forest, not for eating. Nowadays hunting is going on for eating purpose. No, that is not the law. So Mahārāja Parīkṣit was in the hunting excursion and he became very thirsty. So he entered one āśrama of saintly person. He was at that time on meditation. So he entered, and he asked him, "Give me drinking water. I am very thirsty." He thought, "It is āśrama." But the sage who was engaged in meditation could not hear him. So the king became little disgusted that "I am king. I am asking water, and this man is silent." So he became little enraged, and there was a dead snake. So he took that snake and coiled over his neck and went away.
Festival Lectures
Conversations and Morning Walks
1975 Conversations and Morning Walks
The kṣatriyas are allowed to hunt in the forest to become hero because he has to fight. Just like in medical laboratory they first of all dissect some poor animal before touching human being. Therefore kṣatriyas are allowed to hunt to become hero.
Room Conversation with Two Lawyers and Guest -- May 22, 1975, Melbourne: Translation: "Heroism power, determination, resourcefulness, courage in battle, generosity, and..."
Prabhupāda: Courage in battle.
Guest 2: American soldiers.
Prabhupāda: No, whoever may be. Not that I sit down in my armchair and I give direction. The poor soldiers are fighting. No. He should go. Courage. He should personally give direction, "Do like this." Who is doing that? The minister of defense is very comfortably sitting on his chair, and the poor soldiers are fighting. That is not required. He must go first of all: "Do like this." Just like in Battle of Kurukṣetra, Arjuna is in front; the other side, Duryodhana. The real fighters, they are face to face. Soldiers are assistant. Where is that? So they should be trained up. So unless he is by his nature very powerful, śauryam... What is that?
Amogha: Śauryam, heroism.
Prabhupāda: Heroism. Therefore the kṣatriyas are allowed to hunt in the forest to become hero because he has to fight. Just like in medical laboratory they first of all dissect some poor animal before touching human being. Therefore kṣatriyas are allowed to hunt to become hero. Facing the tiger, "Come on." And still, say, about twenty-five years ago, there was a native prince in Jaipur. Every year he would go to the forest and face the tiger, without any weapon. So that is required.
| Page Title: | Hunting in the forest |
| Compiler: | Matea, MadhuGopaldas |
| Created: | 12 of Nov, 2009 |
| Totals by Section: | BG=0, SB=20, CC=0, OB=3, Lec=9, Con=1, Let=0 |
| No. of Quotes: | 33 |