चराम्युभाभ्यां लोकेऽस्मिन्नव्यक्तो भीमसैनिक: ॥ ३० ॥
tvaṁ ca me bhaginī bhava
carāmy ubhābhyāṁ loke ’sminn
prajvāraḥ — named Prajvāra; ayam — this; mama — my; bhrātā — brother; tvam — you; ca — also; me — my; bhaginī — sister; bhava — become; carāmi — I shall go about; ubhābhyām — by both of you; loke — in the world; asmin — this; avyaktaḥ — without being manifest; bhīma — dangerous; sainikaḥ — with soldiers.
The King of the Yavanas continued: Here is my brother Prajvāra. I now accept you as my sister. I shall employ both of you, as well as my dangerous soldiers, to act imperceptibly within this world.
Kālakanyā was sent by Nārada Muni to Yavana-rāja so that she might become his wife, but instead of accepting her as his wife, Yavana-rāja accepted her as his sister. Those who do not follow the Vedic principles are unrestricted as far as sex life is concerned. Consequently they sometimes do not hesitate to have sex with their sisters. In this Age of Kali there are many instances of such incest. Although Yavana-rāja accepted the request of Nārada Muni to show respect to him, he was nonetheless thinking of illicit sex. This was due to his being the King of the yavanas and mlecchas.
The word prajvāraḥ is very significant, for it means “the fever sent by Lord Viṣṇu.” Such a fever is always set at 107 degrees, the temperature at which a man dies. Thus the King of the mlecchas and yavanas requested the daughter of Time, Kālakanyā, to become his sister. There was no need to ask her to become his wife, for the yavanas and mlecchas do not make distinctions as far as sex life is concerned. Thus one may outwardly be a sister, mother or daughter and still have sex. Yavana-rāja’s brother was Prajvāra, and Kālakanyā was invalidity itself. Combined and strengthened by the soldiers of Yavana-rāja — namely nonhygienic conditions, illicit sex and ultimately a high degree of temperature to bring on death — they would be able to smash the materialistic way of life. In this connection it is significant that Nārada was immune to the attack of jarā, or invalidity. Similarly jarā, or the destructive force, cannot attack any follower of Nārada Muni or another pure Vaiṣṇava.
Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-seventh Chapter, of the Śrīmad-Bhāgavatam, entitled “Attack by Caṇḍavega on the City of King Purañjana; the Character of Kālakanyā.”