Śrīmad Bhāgavatam |Canto 1 Chapter 17
Punishment and Reward of Kali
tatra go-mithunaṁ rājā
daṇḍa-hastaṁ ca vṛṣalaṁ
sūtaḥuvāca — Śrī Sūta Gosvāmī said; tatra — thereupon; go-mithunam — a cow and a bull; rājā — the King; hanyamānam — being beaten; anātha-vat — appearing to be bereft of their owner; daṇḍa-hastam — with a club in hand; ca — also; vṛṣalam — lower-caste śūdra; dadṛśe — observed; nṛpa — a king; lāñchanam — dressed like.
Sūta Gosvāmī said: After reaching that place, Mahārāja Parīkṣit observed that a lower-caste śūdra, dressed like a king, was beating a cow and a bull with a club, as if they had no owner.
mehantam iva bibhyatam
vṛṣam — the bull; mṛṇāla-dhavalam — as white as a white lotus; mehantam — urinating; iva — as if; bibhyatam — being too afraid; vepamānam — trembling; padā ekena — standing on only one leg; sīdantam — terrified; śūdra-tāḍitam — being beaten by a śūdra.
The bull was as white as a white lotus flower. He was terrified of the śūdra who was beating him, and he was so afraid that he was standing on one leg, trembling and urinating.
gāṁ ca dharma-dughāṁ dīnāṁ
kṣāmāṁ yavasam icchatīm
gām — the cow; ca — also; dharma-dughām — beneficial because one can draw religion from her; dīnām — now rendered poor; bhṛśam — distressed; śūdra — the lower caste; pada-āhatām — beaten on the legs; vivatsām — without any calf; āśru-vadanām — with tears in her eyes; kṣāmām — very weak; yavasam — grass; icchatīm — as if desiring to have some grass to eat.
Although the cow is beneficial because one can draw religious principles from her, she was now rendered poor and calfless. Her legs were being beaten by a śūdra. There were tears in her eyes, and she was distressed and weak. She was hankering after some grass in the field.
papraccha ratham ārūḍhaḥ
papraccha — inquired; ratham — chariot; ārūḍhaḥ — seated on; kārtasvara — gold; paricchadam — embossed with; megha — cloud; gambhīrayā — exonerating; vācā — sound; samāropita — well equipped; kārmukaḥ — arrows and bow.
Mahārāja Parīkṣit, well equipped with arrows and bow and seated on a gold-embossed chariot, spoke to him [the śūdra] with a deep voice sounding like thunder.
kas tvaṁ mac-charaṇe loke
balād dhaṁsy abalān balī
nara-devo ’si veṣeṇa
naṭavat karmaṇā ’dvijaḥ
kaḥ — who are; tvam — you; mat — my; śaraṇe — under protection; loke — in this world; balāt — by force; haṁsi — killing; abalān — those who are helpless; balī — although full of strength; nara-devaḥ — man-god; asi — appear to be; veṣeṇa — by your dress; naṭa-vat — like a theatrical player; karmaṇā — by deeds; advi-jaḥ — a man not twice-born by culture.
Oh, who are you? You appear to be strong and yet you dare kill, within my protection, those who are helpless! By your dress you pose yourself to be a godly man [king], but by your deeds you are opposing the principles of the twice-born kṣatriyas.
yas tvaṁ kṛṣṇe gate dūraṁ
śocyo ’sy aśocyān rahasi
praharan vadham arhasi
yaḥ — on account of; tvam — you rogue; kṛṣṇe — Lord Kṛṣṇa; gate — having gone away; dūram — out of sight; saha — along with; gāṇḍīva — the bow named Gāṇḍīva; dhanvanā — the carrier, Arjuna; śocyaḥ — culprit; asi — you are considered; aśocyān — innocent; rahasi — in a secluded place; praharan — beating; vadham — to be killed; arhasi — deserve.
You rogue, do you dare beat an innocent cow because Lord Kṛṣṇa and Arjuna, the carrier of the Gāṇḍīva bow, are out of sight? Since you are beating the innocent in a secluded place, you are considered a culprit and therefore deserve to be killed.
tvaṁ vā mṛṇāla-dhavalaḥ
pādair nyūnaḥ padā caran
vṛṣa-rūpeṇa kiṁ kaścid
devo naḥ parikhedayan
tvam — you; vā — either; mṛṇāla-dhavalaḥ — as white as a lotus; pādaiḥ — of three legs; nyūnaḥ — being deprived; padā — on one leg; caran — moving; vṛṣa — bull; rūpeṇa — in the form of; kim — whether; kaścit — someone; devaḥ — demigod; naḥ — us; parikhedayan — causing grief.
Then he [Mahārāja Parīkṣit] asked the bull: Oh, who are you? Are you a bull as white as a white lotus, or are you a demigod? You have lost three of your legs and are moving on only one. Are you some demigod causing us grief in the form of a bull?
na jātu kauravendrāṇāṁ
bhū-tale ’nupatanty asmin
vinā te prāṇināṁ śucaḥ
na — not; jātu — at any time; kaurava-indrāṇām — of the kings in the Kuru dynasty; dordaṇḍa — strength of arms; parirambhite — protected by; bhū-tale — on the surface of the earth; anupatanti — grieving; asmin — up till now; vinā — save and except; te — you; prāṇinām — of the living being; śucaḥ — tears in the eyes.
Now for the first time in a kingdom well protected by the arms of the kings of the Kuru dynasty, I see you grieving with tears in your eyes. Up till now no one on earth has ever shed tears because of royal negligence.
mā saurabheyātra śuco
vyetu te vṛṣalād bhayam
mā rodīr amba bhadraṁ te
khalānāṁ mayi śāstari
mā — do not; saurabheya — O son of Surabhi; atra — in my kingdom; śucaḥ — lamentation; vyetu — let there be; te — your; vṛṣalāt — by the śūdra; bhayam — cause of fear; mā — do not; rodīḥ — cry; amba — mother cow; bhadram — all good; te — unto you; khalānām — of the envious; mayi — while I am living; śāstari — the ruler or subduer.
O son of Surabhi, you need lament no longer now. There is no need to fear this low-class śūdra. And, O mother cow, as long as I am living as the ruler and subduer of all envious men, there is no cause for you to cry. Everything will be good for you.
yasya rāṣṭre prajāḥ sarvās
trasyante sādhvy asādhubhiḥ
tasya mattasya naśyanti
kīrtir āyur bhago gatiḥ
eṣa rājñāṁ paro dharmo
hy ārtānām ārti-nigrahaḥ
ata enaṁ vadhiṣyāmi
yasya — one whose; rāṣṭre — in the state; prajāḥ — living beings; sarvāḥ — one and all; trasyante — are terrified; sādhvi — O chaste one; asādhubhiḥ — by the miscreants; tasya — his; mattasya — of the illusioned; naśyanti — vanishes; kīrtiḥ — fame; āyuḥ — duration of life; bhagaḥ — fortune; gatiḥ — good rebirth; eṣaḥ — these are; rājñām — of the kings; paraḥ — superior; dharmaḥ — occupation; hi — certainly; ārtānām — of the sufferers; ārti — sufferings; nigrahaḥ — subduing; ataḥ — therefore; enam — this man; vadhiṣyāmi — I shall kill; bhūta-druham — revolter against other living beings; asat-tamam — the most wretched.
O chaste one, the king’s good name, duration of life and good rebirth vanish when all kinds of living beings are terrified by miscreants in his kingdom. It is certainly the prime duty of the king to subdue first the sufferings of those who suffer. Therefore I must kill this most wretched man because he is violent against other living beings.
ko ’vṛścat tava pādāṁs trīn
mā bhūvaṁs tvādṛśā rāṣṭre
kaḥ — who is he; avṛścat — cut off; tava — your; pādān — legs; trīn — three; saurabheya — O son of Surabhi; catuḥ-pada — you are four-legged; mā — never to be; bhūvan — it so happened; tvādṛśāḥ — as yourself; rāṣṭre — in the state; rājñām — of the kings; kṛṣṇa-anuvartinām — those who follow the codes of Kṛṣṇa, the Supreme Personality of Godhead.
He [Mahārāja Parīkṣit] repeatedly addressed and questioned the bull thus: O son of Surabhi, who has cut off your three legs? In the state of the kings who are obedient to the laws of the Supreme Personality of Godhead, Kṛṣṇa, there is no one as unhappy as you.
ākhyāhi vṛṣa bhadraṁ vaḥ
ākhyāhi — just let me know; vṛṣa — O bull; bhadram — good; vaḥ — for you; sādhūnām — of the honest; akṛta-āgasām — of those who are offenseless; ātma-vairūpya — deformation of the self; kartāram — the doer; pārthānām — of the sons of Pṛthā; kīrti-dūṣaṇam — blackening the reputation.
O bull, you are offenseless and thoroughly honest; therefore I wish all good to you. Please tell me of the perpetrator of these mutilations, which blacken the reputation of the sons of Pṛthā.
jane ’nāgasy aghaṁ yuñjan
sarvato ’sya ca mad-bhayam
sādhūnāṁ bhadram eva syād
jane — to the living beings; anāgasi — those who are offenseless; agham — sufferings; yuñjan — by applying; sarvataḥ — anywhere and everywhere; asya — of such offenders; ca — and; mat-bhayam — fear me; sādhūnām — of the honest persons; bhadram — good fortune; eva — certainly; syāt — will take place; asādhu — dishonest miscreants; damane — curbed; kṛte — being so done.
Whoever causes offenseless living beings to suffer must fear me anywhere and everywhere in the world. By curbing dishonest miscreants, one automatically benefits the offenseless.
anāgaḥsv iha bhūteṣu
ya āgas-kṛn niraṅkuśaḥ
āhartāsmi bhujaṁ sākṣād
anāgaḥsuiha — to the offenseless; bhūteṣu — living beings; yaḥ — the person; āgaḥ-kṛt — commits offense; niraṅkuśaḥ — upstart; āhartā asmi — I shall bring forth; bhujam — arms; sākṣāt — directly; amartyasya api — even one who is a demigod; sa-aṅgadam — with decorations and armor.
An upstart living being who commits offenses by torturing those who are offenseless shall be directly uprooted by me, even though he be a denizen of heaven with armor and decorations.
rājño hi paramo dharmaḥ
śāsato ’nyān yathā-śāstram
anāpady utpathān iha
rājñaḥ — of the king or the executive head; hi — certainly; paramaḥ — supreme; dharmaḥ — occupational duty; sva-dharma-stha — one who is faithful to his prescribed duty; anupālanam — giving protection always; śāsataḥ — while ruling; anyān — others; yathā — according to; śāstram — rulings of scriptures; anāpadi — without danger; utpathān — persons going astray; iha — as a matter of fact.
The supreme duty of the ruling king is to give all protection to law-abiding persons and to chastise those who stray from the ordinances of the scriptures in ordinary times, when there is no emergency.
etad vaḥ pāṇḍaveyānāṁ
yuktam ārtābhayaṁ vacaḥ
yeṣāṁ guṇa-gaṇaiḥ kṛṣṇo
dautyādau bhagavān kṛtaḥ
dharmaḥuvāca — the personality of religion said; etat — all these; vaḥ — by you; pāṇḍaveyānām — of those who are in the Pāṇḍava dynasty; yuktam — just befitting; ārta — the sufferer; abhayam — freedom from all fears; vacaḥ — speeches; yeṣām — those; guṇa-gaṇaiḥ — by the qualifications; kṛṣṇaḥ — even Lord Kṛṣṇa; dautya-ādau — the duty of a messenger, etc; bhagavān — the Personality of Godhead; kṛtaḥ — performed.
The personality of religion said: These words just spoken by you befit a person of the Pāṇḍava dynasty. Captivated by the devotional qualities of the Pāṇḍavas, even Lord Kṛṣṇa, the Personality of Godhead, performed duties as a messenger.
na vayaṁ kleśa-bījāni
yataḥ syuḥ puruṣarṣabha
puruṣaṁ taṁ vijānīmo
na — not; vayam — we; kleśa-bījāni — the root cause of sufferings; yataḥ — wherefrom; syuḥ — it so happens; puruṣa-ṛṣabha — O greatest of all human beings; puruṣam — the person; tam — that; vijānīmaḥ — know; vākya-bheda — difference of opinion; vimohitāḥ — bewildered by.
O greatest among human beings, it is very difficult to ascertain the particular miscreant who has caused our sufferings, because we are bewildered by all the different opinions of theoretical philosophers.
āhur ātmānam ātmanaḥ
daivam anye ’pare karma
svabhāvam apare prabhum
kecit — some of them; vikalpa-vasanāḥ — those who deny all kinds of duality; āhuḥ — declare; ātmānam — own self; ātmanaḥ — of the self; daivam — superhuman; anye — others; apare — someone else; karma — activity; svabhāvam — material nature; apare — many other; prabhum — authorities.
Some of the philosophers, who deny all sorts of duality, declare that one’s own self is responsible for his personal happiness and distress. Others say that superhuman powers are responsible, while yet others say that activity is responsible, and the gross materialists maintain that nature is the ultimate cause.
iti keṣv api niścayaḥ
apratarkyāt — beyond the power of reasoning; anirdeśyāt — beyond the power of thinking; iti — thus; keṣu — someone; api — also; niścayaḥ — definitely concluded; atra — herein; anurūpam — which of them is right; rāja-ṛṣe — O sage amongst the kings; vimṛśa — judge yourself; sva — by your own; manīṣayā — power of intelligence.
There are also some thinkers who believe that no one can ascertain the cause of distress by argumentation, nor know it by imagination, nor express it by words. O sage amongst kings, judge for yourself by thinking over all this with your own intelligence.
evaṁ dharme pravadati
sa samrāḍ dvija-sattamāḥ
vikhedaḥ paryacaṣṭa tam
sūtaḥuvāca — Sūta Gosvāmī said; evam — so; dharme — the personality of religion; pravadati — thus having spoken; saḥ — he; samrāṭ — the Emperor; dvija-sattamāḥ — O best among the brāhmaṇas; samāhitena — with proper attention; manasā — by the mind; vikhedaḥ — without any mistake; paryacaṣṭa — counterreplied; tam — unto him.
Sūta Gosvāmī said: O best among the brāhmaṇas, the Emperor Parīkṣit, thus hearing the personality of religion speak, was fully satisfied, and without mistake or regret he gave his reply.
dharmaṁ bravīṣi dharma-jña
dharmo ’si vṛṣa-rūpa-dhṛk
yad adharma-kṛtaḥ sthānaṁ
sūcakasyāpi tad bhavet
rājāuvāca — the King said; dharmam — religion; bravīṣi — as you speak; dharma-jña — O one who knows the codes of religion; dharmaḥ — the personality of religion; asi — you are; vṛṣa-rūpa-dhṛk — in the disguise of a bull; yat — whatever; adharma-kṛtaḥ — one who acts irreligiously; sthānam — place; sūcakasya — of the identifier; api — also; tat — that; bhavet — becomes.
The King said: O you, who are in the form of a bull! You know the truth of religion, and you are speaking according to the principle that the destination intended for the perpetrator of irreligious acts is also intended for one who identifies the perpetrator. You are no other than the personality of religion.
nūnaṁ gatir agocarā
cetaso vacasaś cāpi
bhūtānām iti niścayaḥ
athavā — alternatively; deva — the Lord; māyāyāḥ — energies; nūnam — very little; gatiḥ — movement; agocarā — inconceivable; cetasaḥ — either by the mind; vacasaḥ — by words; ca — or; api — also; bhūtānām — of all living beings; iti — thus; niścayaḥ — concluded.
Thus it is concluded that the Lord’s energies are inconceivable. No one can estimate them by mental speculation or by word jugglery.
tapaḥ śaucaṁ dayā satyam
iti pādāḥ kṛte kṛtāḥ
adharmāṁśais trayo bhagnāḥ
tapaḥ — austerity; śaucam — cleanliness; dayā — mercy; satyam — truthfulness; iti — thus; pādāḥ — legs; kṛte — in the age of Satya; kṛtāḥ — established; adharma — irreligiosity; aṁśaiḥ — by the parts; trayaḥ — three combined; bhagnāḥ — broken; smaya — pride; saṅga — too much association with women; madaiḥ — intoxication; tava — your.
In the age of Satya [truthfulness] your four legs were established by the four principles of austerity, cleanliness, mercy and truthfulness. But it appears that three of your legs are broken due to rampant irreligion in the form of pride, lust for women, and intoxication.
idānīṁ dharma pādas te
satyaṁ nirvartayed yataḥ
taṁ jighṛkṣaty adharmo ’yam
idānīm — at the present moment; dharma — O personality of religion; pādaḥ — leg; te — of you; satyam — truthfulness; nirvartayet — hobbling along somehow or other; yataḥ — whereby; tam — that; jighṛkṣati — trying to destroy; adharmaḥ — the personality of irreligion; ayam — this; anṛtena — by deceit; edhitaḥ — flourishing; kaliḥ — quarrel personified.
You are now standing on one leg only, which is your truthfulness, and you are somehow or other hobbling along. But quarrel personified [Kali], flourishing by deceit, is also trying to destroy that leg.
iyaṁ ca bhūmir bhagavatā
iyam — this; ca — and; bhūmiḥ — surface of the earth; bhagavatā — by the Personality of Godhead; nyāsita — being performed personally as well as by others; uru — great; bharā — burden; satī — being so done; śrīmadbhiḥ — by the all-auspicious; tat — that; pada-nyāsaiḥ — footprints; sarvataḥ — all around; kṛta — done; kautukā — good fortune.
The burden of the earth was certainly diminished by the Personality of Godhead and by others as well. When He was present as an incarnation, all good was performed because of His auspicious footprints.
śocaty aśru-kalā sādhvī
śūdrā bhokṣyanti mām iti
śocati — lamenting; aśru-kalā — with tears in the eyes; sādhvī — the chaste; durbhagā — as if the most unfortunate; iva — like; ujjhitā — forlorn; satī — being so done; abrahmaṇyāḥ — devoid of brahminical culture; nṛpa-vyājāḥ — posed as the ruler; śūdrāḥ — lower class; bhokṣyanti — would enjoy; mām — me; iti — thus.
Now she, the chaste one, being unfortunately forsaken by the Personality of Godhead, laments her future with tears in her eyes, for now she is being ruled and enjoyed by lower-class men who pose as rulers.
iti dharmaṁ mahīṁ caiva
niśātam ādade khaḍgaṁ
iti — thus; dharmam — the personality of religion; mahīm — the earth; ca — also; eva — as; sāntvayitvā — after pacifying; mahā-rathaḥ — the general who could fight alone with thousands of enemies; niśātam — sharp; ādade — took up; khaḍgam — sword; kalaye — to kill the personified Kali; adharma — irreligion; hetave — the root cause.
Mahārāja Parīkṣit, who could fight one thousand enemies single-handedly, thus pacified the personality of religion and the earth. Then he took up his sharp sword to kill the personality of Kali, who is the cause of all irreligion.
taṁ jighāṁsum abhipretya
tam — him; jighāṁsum — willing to kill; abhipretya — knowing it well; vihāya — leaving aside; nṛpa-lāñchanam — the dress of a king; tat-pāda-mūlam — at his feet; śirasā — by the head; samagāt — fully surrendered; bhaya-vihvalaḥ — under pressure of fearfulness.
When the personality of Kali understood that the King was willing to kill him, he at once abandoned the dress of a king and, under pressure of fear, completely surrendered to him, bowing his head.
patitaṁ pādayor vīraḥ
śaraṇyo nāvadhīc chlokya
āha cedaṁ hasann iva
patitam — fallen; pādayoḥ — at the feet; vīraḥ — the hero; kṛpayā — out of compassion; dīna-vatsalaḥ — kind to the poor; śaraṇyaḥ — one who is qualified to accept surrender; na — not; avadhīt — did kill; ślokyaḥ — one who is worthy of being sung; āha — said; ca — also; idam — this; hasan — smiling; iva — like.
Mahārāja Parīkṣit, who was qualified to accept surrender and worthy of being sung in history, did not kill the poor surrendered and fallen Kali, but smiled compassionately, for he was kind to the poor.
na te guḍākeśa-yaśo-dharāṇāṁ
baddhāñjaler vai bhayam asti kiñcit
na vartitavyaṁ bhavatā kathañcana
kṣetre madīye tvam adharma-bandhuḥ
rājāuvāca — the King said; na — not; te — your; guḍākeśa — Arjuna; yaśaḥ-dharāṇām — of us who inherited the fame; baddha-añjaleḥ — one with folded hands; vai — certainly; bhayam — fear; asti — there is; kiñcit — even a slight; na — neither; vartitavyam — can be allowed to live; bhavatā — by you; kathañcana — by all means; kṣetre — in the land; madīye — in my kingdom; tvam — you; adharma-bandhuḥ — the friend of irreligion.
The King thus said: We have inherited the fame of Arjuna; therefore since you have surrendered yourself with folded hands you need not fear for your life. But you cannot remain in my kingdom, for you are the friend of irreligion.
tvāṁ vartamānaṁ nara-deva-deheṣv
anupravṛtto ’yam adharma-pūgaḥ
lobho ’nṛtaṁ cauryam anāryam aṁho
jyeṣṭhā ca māyā kalahaś ca dambhaḥ
tvām — you; vartamānam — while present; nara-deva — a man-god, or a king; deheṣu — in the body; anupravṛttaḥ — taking place everywhere; ayam — all these; adharma — irreligious principles; pūgaḥ — in the masses; lobhaḥ — greed; anṛtam — falsity; cauryam — robbery; anāryam — incivility; aṁhaḥ — treachery; jyeṣṭhā — misfortune; ca — and; māyā — cheating; kalahaḥ — quarrel; ca — and; dambhaḥ — vanity.
If the personality of Kali, irreligion, is allowed to act as a man-god or an executive head, certainly irreligious principles like greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity will abound.
na vartitavyaṁ tad adharma-bandho
dharmeṇa satyena ca vartitavye
brahmāvarte yatra yajanti yajñair
na — not; vartitavyam — deserve to remain; tat — therefore; adharma — irreligiosity; bandho — friend; dharmeṇa — with religion; satyena — with truth; ca — also; vartitavye — being situated in; brahma-āvarte — place where sacrifice is performed; yatra — where; yajanti — duly perform; yajñaiḥ — by sacrifices or devotional services; yajña-īśvaram — unto the Supreme Lord, the Personality of Godhead; yajña — sacrifice; vitāna — spreading; vijñāḥ — experts.
Therefore, O friend of irreligion, you do not deserve to remain in a place where experts perform sacrifices according to truth and religious principles for the satisfaction of the Supreme Personality of Godhead.
yasmin harir bhagavān ijyamāna
ijyātma-mūrtir yajatāṁ śaṁ tanoti
kāmān amoghān sthira-jaṅgamānām
antar bahir vāyur ivaiṣa ātmā
yasmin — in such sacrificial ceremonies; hariḥ — the Supreme Lord; bhagavān — the Personality of Godhead; ijyamānaḥ — being worshiped; ijya-ātma — the soul of all worshipable deities; mūrtiḥ — in the forms; yajatām — those who worship; śam — welfare; tanoti — spreads; kāmān — desires; amoghān — inviolable; sthira-jaṅgamānām — of all the moving and nonmoving; antaḥ — within; bahiḥ — outside; vāyuḥ — air; iva — like; eṣaḥ — of all of them; ātmā — spirit soul.
In all sacrificial ceremonies, although sometimes a demigod is worshiped, the Supreme Lord Personality of Godhead is worshiped because He is the Supersoul of everyone, and exists both inside and outside like the air. Thus it is He only who awards all welfare to the worshiper.
sa kalir jāta-vepathuḥ
tam udyatāsim āhedaṁ
sūtaḥuvāca — Śrī Sūta Gosvāmī said; parīkṣitā — by Mahārāja Parīkṣit; evam — thus; ādiṣṭaḥ — being ordered; saḥ — he; kaliḥ — the personality of Kali; jāta — there was; vepathuḥ — trembling; tam — him; udyata — raised; asim — sword; āha — said; idam — thus; daṇḍa-pāṇim — Yamarāja, the personality of death; iva — like; udyatam — almost ready.
Śrī Sūta Gosvāmī said: The personality of Kali, thus being ordered by Mahārāja Parīkṣit, began to tremble in fear. Seeing the King before him like Yamarāja, ready to kill him, Kali spoke to the King as follows.
yatra kva vātha vatsyāmi
lakṣaye tatra tatrāpi
kaliḥuvāca — the personality of Kali said; yatra — anywhere; kva — and everywhere; vā — either; atha — thereof; vatsyāmi — I shall reside; sārva-bhauma — O lord (or emperor) of the earth; tava — your; ājñayā — by the order; lakṣaye — I see; tatra tatra — anywhere and everywhere; api — also; tvām — Your Majesty; ātta — taken over; iṣu — arrows; śarāsanam — bows.
O Your Majesty, though I may live anywhere and everywhere under your order, I shall but see you with bow and arrows wherever I look.
tan me dharma-bhṛtāṁ śreṣṭha
sthānaṁ nirdeṣṭum arhasi
yatraiva niyato vatsya
ātiṣṭhaṁs te ’nuśāsanam
tat — therefore; me — me; dharma-bhṛtām — of all the protectors of religion; śreṣṭha — O chief; sthānam — place; nirdeṣṭum — fix; arhasi — may you do so; yatra — where; eva — certainly; niyataḥ — always; vatsye — can reside; ātiṣṭhan — permanently situated; te — your; anuśāsanam — under your rule.
Therefore, O chief amongst the protectors of religion, please fix some place for me where I can live permanently under the protection of your government.
abhyarthitas tadā tasmai
sthānāni kalaye dadau
dyūtaṁ pānaṁ striyaḥ sūnā
sūtaḥuvāca — Sūta Gosvāmī said; abhyarthitaḥ — thus being petitioned; tadā — at that time; tasmai — unto him; sthānāni — places; kalaye — to the personality of Kali; dadau — gave him permission; dyūtam — gambling; pānam — drinking; striyaḥ — illicit association with women; sūnā — animal slaughter; yatra — wherever; adharmaḥ — sinful activities; catuḥ-vidhaḥ — four kinds of.
Sūta Gosvāmī said: Mahārāja Parīkṣit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution and animal slaughter were performed.
punaś ca yācamānāya
jāta-rūpam adāt prabhuḥ
tato ’nṛtaṁ madaṁ kāmaṁ
rajo vairaṁ ca pañcamam
punaḥ — again; ca — also; yācamānāya — to the beggar; jāta-rūpam — gold; adāt — gave away; prabhuḥ — the King; tataḥ — whereby; anṛtam — falsehood; madam — intoxication; kāmam — lust; rajaḥ — on account of a passionate mood; vairam — enmity; ca — also; pañcamam — the fifth one.
The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold because wherever there is gold there is also falsity, intoxication, lust, envy and enmity.
amūni pañca sthānāni
hy adharma-prabhavaḥ kaliḥ
amūni — all those; pañca — five; sthānāni — places; hi — certainly; adharma — irreligious principles; prabhavaḥ — encouraging; kaliḥ — the Age of Kali; auttareyeṇa — by the son of Uttarā; dattāni — delivered; nyavasat — dwelt; tat — by him; nideśa-kṛt — directed.
Thus the personality of Kali, by the directions of Mahārāja Parīkṣit, the son of Uttarā, was allowed to live in those five places.
athaitāni na seveta
bubhūṣuḥ puruṣaḥ kvacit
rājā loka-patir guruḥ
atha — therefore; etāni — all these; na — never; seveta — come in contact; bubhūṣuḥ — those who desire well-being; puruṣaḥ — person; kvacit — in any circumstances; viśeṣataḥ — specifically; dharma-śīlaḥ — those who are on the progressive path of liberation; rājā — the king; loka-patiḥ — public leader; guruḥ — the brāhmaṇas and the sannyāsīs.
Therefore, whoever desires progressive well-being, especially kings, religionists, public leaders, brāhmaṇas and sannyāsīs, should never come in contact with the four above-mentioned irreligious principles.
vṛṣasya naṣṭāṁs trīn pādān
tapaḥ śaucaṁ dayām iti
mahīṁ ca samavardhayat
vṛṣasya — of the bull (the personality of religion); naṣṭān — lost; trīn — three; pādān — legs; tapaḥ — austerity; śaucam — cleanliness; dayām — mercy; iti — thus; pratisandadhe — reestablished; āśvāsya — by encouraging activities; mahīm — the earth; ca — and; samavardhayat — perfectly improved.
Thereafter the King reestablished the lost legs of the personality of religion [the bull], and by encouraging activities he sufficiently improved the condition of the earth.
sa eṣa etarhy adhyāsta
āste ’dhunā sa rājarṣiḥ
saḥ — he; eṣaḥ — this; etarhi — at the present; adhyāste — is ruling over; āsanam — the throne; pārthiva-ucitam — just befitting a king; pitāmahena — by the grandfather; upanyastam — being handed over; rājñā — by the King; araṇyam — forest; vivikṣatā — desiring; āste — is there; adhunā — at present; saḥ — that; rāja-ṛṣiḥ — the sage amongst the kings; kaurava-indra — the chief amongst the Kuru kings; śriyā — glories; ullasan — spreading; gajāhvaye — in Hastināpura; mahā-bhāgaḥ — the most fortunate; cakravartī — the Emperor; bṛhat-śravāḥ — highly famous.
The most fortunate emperor Mahārāja Parīkṣit, who was entrusted with the kingdom of Hastināpura by Mahārāja Yudhiṣṭhira when he desired to retire to the forest, is now ruling the world with great success due to his being glorified by the deeds of the kings of the Kuru dynasty.
yasya pālayataḥ kṣauṇīṁ
yūyaṁ satrāya dīkṣitāḥ
ittham-bhūta — being thus; anubhāvaḥ — experience; ayam — of this; abhimanyu-sutaḥ — son of Abhimanyu; nṛpaḥ — the king; yasya — whose; pālayataḥ — on account of his ruling; kṣauṇīm — on the earth; yūyam — you all; satrāya — in performing sacrifices; dīkṣitāḥ — initiated.
Mahārāja Parīkṣit, the son of Abhimanyu, is so experienced that by dint of his expert administration and patronage, it has been possible for you to perform a sacrifice such as this.