sribhagavatam - skandah - chapters 16th and 17th

Vyasadev Praneetha

SREE MADBHAGAVATAM :

Chapter 16: How Parîkchit Received the Age of Kali

1.16.1

sūta uvāca
tataḥ parīkṣid dvija-varya-śikṣayā
mahīṁ mahā-bhāgavataḥ śaśāsa ha
yathā hi sūtyām abhijāta-kovidāḥ
samādiśan vipra mahad-guṇas tathā

(1) Sûta said: "O learned ones, thereafter Parîkchit, the great devotee, instructed by the twice-born ruled over the earth with all the qualities the astrologers, who predicted the future at the time of his birth, thought he would have.

1.16.2

sa uttarasya tanayām
upayema irāvatīm
janamejayādīṁś caturas
tasyām utpādayat sutān

 (2) He married with Irâvatî, the daughter of King Uttara, and begot four sons in her with Janamejaya as the first.

1.16.3

ājahārāśva-medhāṁs trīn
gaṅgāyāṁ bhūri-dakṣiṇān
śāradvataṁ guruṁ kṛtvā
devā yatrākṣi-gocarāḥ

 (3) At the Ganges he performed three horse sacrifices with proper rewards for Kripâcârya, whom he selected for his spiritual master, and the God-conscious who came into view with it. 

1.16.4

nijagrāhaujasā vīraḥ
kaliṁ digvijaye kvacit
nṛpa-liṅga-dharaṁ śūdraṁ
ghnantaṁ go-mithunaṁ padā

(4) Once on a chastising campaign he, the valiant hero, by dint of his prowess managed to rebuke the master of Kali-yuga who was disguised as a king but lower than a s'ûdra was hurting the legs of a cow and a bull."
1.16.5

śaunaka uvāca
kasya hetor nijagrāha
kaliṁ digvijaye nṛpaḥ
nṛdeva-cihna-dhṛk śūdra-
ko 'sau gāṁ yaḥ padāhanat
tat kathyatāṁ mahā-bhāga
yadi kṛṣṇa-kathāśrayam

(5) S'aunaka inquired: "Why reprimanded he during his campaign the master of Kali who was dressed up as a king but as someone lower than a s'ûdra was striking the legs of a cow? Please o fortunate one describe all this to us, viz. as far as it relates to the topics of Krishna.

1.16.6

athavāsya padāmbhoja-
makaranda-lihāṁ satām
kim anyair asad-ālāpair
āyuṣo yad asad-vyayaḥ

(6) Because for what reason would the ones of liberation who relish the honey at His lotus feet, waste their life with endless illusory discussions? 

1.16.7

kṣudrāyuṣāṁ nṛṇām aṅga
martyānām ṛtam icchatām
ihopahūto bhagavān
mṛtyuḥ śāmitra-karmaṇi

(7) O Sûta, in this world of mortal human beings whose lifespan is but short, for the salvation of those among them who desire eternal life is called for the presence of the Lord of Death, Yamârâja who rules over the propitiatory sacrifice [of animal flesh]. 

1.16.8

na kaścin mriyate tāvad
yāvad āsta ihāntakaḥ
etad-arthaṁ hi bhagavān
āhūtaḥ paramarṣibhiḥ
aho nṛ-loke pīyeta
hari-līlāmṛtaṁ vacaḥ

(8) No one will die [so one is convinced] as long as he who rules over death has his place here. For that reason he as the [representative of  the] great lord has been invited by the sages. Let [therefore] the ones who fall under his grip drink  from  the nectar of the narrations about the divine pastimes of the Lord.

1.16.9

mandasya manda-prajñasya
vayo mandāyuṣaś ca vai
nidrayā hriyate naktaṁ
divā ca vyartha-karmabhiḥ

(9) Isn't it so that those who are lazy, of a trivial interest and short-lived, pass their days and nights with aimless activities and sleeping?"

1.16.10

sūta uvāca
yadā parīkṣit kuru-jāṅgale 'vasat
kaliṁ praviṣṭaṁ nija-cakravartite
niśamya vārtām anatipriyāṁ tataḥ
śarāsanaṁ saṁyuga-śauṇḍir ādade

(10) Sûta said: "When Parîkchit, residing in the Kuru capital, heard that the signs of Kali-yuga had entered the domain of his jurisdiction, he thought the news wasn't very palatable and therefore took, in his responsibility of maintaining authority by military means, up his bow and arrows.

1.16.11

svalaṅkṛtaṁ śyāma-turaṅga-yojitaṁ
rathaṁ mṛgendra-dhvajam āśritaḥ purāt
vṛto rathāśva-dvipa-patti-yuktayā
sva-senayā digvijayāya nirgataḥ

(11) Well decorated under the protection of the lion in his flag and with black horses pulling his chariot, he left the capital accompanied by charioteers, cavalry, elephants and infantry troops to assure himself of a victory.

1.16.12

bhadrāśvaṁ ketumālaṁ ca
bhārataṁ cottarān kurūn
kimpuruṣādīni varṣāṇi
vijitya jagṛhe balim

 (12) Bhadrâs'va, Ketumâla, Bhârata, the northern countries of Kuru and Kimpurusha behind the Himalayas were the lands on earth he conquered, maintaining his authority by exacting tribute. 

1.16.13-15

tatra tatropaśṛṇvānaḥ
sva-pūrveṣāṁ mahātmanām
pragīyamāṇaṁ ca yaśaḥ
kṛṣṇa-māhātmya-sūcakam
ātmānaṁ ca paritrātam
aśvatthāmno 'stra-tejasaḥ
snehaṁ ca vṛṣṇi-pārthānāṁ
teṣāṁ bhaktiṁ ca keśave
tebhyaḥ parama-santuṣṭaḥ
prīty-ujjṛmbhita-locanaḥ
mahā-dhanāni vāsāṁsi
dadau hārān mahā-manāḥ

(13-15) Everywhere he went he continuously heard what great souls his forefathers were and found also indications of the glorious acts of Lord Krishna among the people he met. He heard as well about his own deliverance from the powerful rays of the weapon of As'vatthâmâ and about the devotion for Lord Kes'ava [Krishna as the killer of the demon Kes'î, the mad horse] among the descendants of Vrishni and Parthâ. Extremely pleased he with eyes wide open of joy, rewarded the people magnanimously with clothes, necklaces and other riches. 

1.16.16

sārathya-pāraṣada-sevana-sakhya-dautya-
vīrāsanānugamana-stavana-praṇāmān
snigdheṣu pāṇḍuṣu jagat-praṇatiṁ ca viṣṇor
bhaktiṁ karoti nṛ-patiś caraṇāravinde

(16) Serving as a chariot driver, presiding in assemblies, acting as a servant, being a friend and a messenger and keeping the watch at night the One of Vishnu, who was universally obeyed Himself [Krishna], had acted with prayers and obeisances in relation to the God-fearing sons of Pându. This filled the king with devotion for His lotus feet.

1.16.17

tasyaivaṁ vartamānasya
pūrveṣāṁ vṛttim anvaham
nātidūre kilāścaryaṁ
yad āsīt tan nibodha me

(17) Thus absorbed in thoughts about the good qualities of his forefathers he in his everyday activities kept himself close to their example. Now hear from me about a most peculiar incident that took place not far away from where he was.

1.16.18

dharmaḥ padaikena caran
vicchāyām upalabhya gām
pṛcchati smāśru-vadanāṁ
vivatsām iva mātaram

 (18) The personality of religion who stood on one leg only [the so-called 'bull' of dharma whose legs stand for the four fundamental human values] wandering around met with the aggrieved cow [mother Earth] who had tears in her eyes like a mother who has lost her child. 

1.16.19

dharma uvāca
kaccid bhadre 'nāmayam ātmanas te
vicchāyāsi mlāyateṣan mukhena
ālakṣaye bhavatīm antar-ādhiṁ
dūre bandhuṁ śocasi kañcanāmba

(19) Dharma said: 'Madam, are you hale and hearty? Looking aggrieved with a gloomy face you appear to be affected by a disease or to be preoccupied with a relative far away from you, o mother. 

1.16.20

pādair nyūnaṁ śocasi maika-pādam
ātmānaṁ vā vṛṣalair bhokṣyamāṇam
āho surādīn hṛta-yajña-bhāgān
prajā uta svin maghavaty avarṣati

(20) Are you lamenting about the diminishing of three of my legs as I am standing on one leg only, or is it because the meat-eaters want to exploit your body? Or is it because the enlightened ones and such are bereft of their share of the sacrifice due to a lack of ceremonies or because the living beings increasingly suffer from scarcity, famine and drought?

1.16.21

arakṣyamāṇāḥ striya urvi bālān
śocasy atho puruṣādair ivārtān
vācaṁ devīṁ brahma-kule kukarmaṇy
abrahmaṇye rāja-kule kulāgryān

(21) Are you grieving about the unhappy women and children on earth who miss the protection of their husbands and fathers or are you sorry about the way one in the families of the learned speaks against the principles of the goddess [of learning]? Or do you lament the fact that most of them act against the brahminical culture  in taking shelter of the ruling class? 

1.16.22

kiṁ kṣatra-bandhūn kalinopasṛṣṭān
rāṣṭrāṇi vā tair avaropitāni
itas tato vāśana-pāna-vāsaḥ-
snāna-vyavāyonmukha-jīva-lokam

(22) Is it because the descendants of the noble class under the influence of Kali-yuga appear to have lost their minds and left and right have messed up the affairs of the state? Or is it because of the wonts that have developed in society to take one's food and drink and how one sleeps, bathes and has intercourse? 

1.16.23

yadvāmba te bhūri-bharāvatāra-
kṛtāvatārasya harer dharitri
antarhitasya smaratī visṛṣṭā
karmāṇi nirvāṇa-vilambitāni

(23) Could it be, o mother Earth, that you are thinking of the salvation brought by the activities of the incarnation of the Lord who diminished your heavy load but is now out of sight?

1.16.24

idaṁ mamācakṣva tavādhi-mūlaṁ
vasundhare yena vikarśitāsi
kālena vā te balināṁ balīyasā
surārcitaṁ kiṁ hṛtam amba saubhagam

 (24) Please inform me, o reservoir of all riches, about the reason of your sadness that reduced you to such a weakness. Or has o mother, powerful Time stolen away from you the good fortune that was even extolled by the enlightened souls?'

1.16.25

dharaṇy uvāca
bhavān hi veda tat sarvaṁ
yan māṁ dharmānupṛcchasi
caturbhir vartase yena
pādair loka-sukhāvahaiḥ

(25) Mother Earth replied: 'O Dharma, I will do my best to answer all the questions you asked me, for you are with your four legs [the vidhi] present in all the worlds to bring happiness. 

1.16.26-30

satyaṁ śaucaṁ dayā kṣāntis
tyāgaḥ santoṣa ārjavam
śamo damas tapaḥ sāmyaṁ
titikṣoparatiḥ śrutam
jñānaṁ viraktir aiśvaryaṁ
śauryaṁ tejo balaṁ smṛtiḥ
svātantryaṁ kauśalaṁ kāntir
dhairyaṁ mārdavam eva ca
prāgalbhyaṁ praśrayaḥ śīlaṁ
saha ojo balaṁ bhagaḥ
gāmbhīryaṁ sthairyam āstikyaṁ
kīrtir māno 'nahaṅkṛtiḥ
ete cānye ca bhagavan
nityā yatra mahā-guṇāḥ
prārthyā mahattvam icchadbhir
na viyanti sma karhicit
tenāhaṁ guṇa-pātreṇa
śrī-nivāsena sāmpratam
śocāmi rahitaṁ lokaṁ
pāpmanā kalinekṣitam

(26-30) Truthfulness, cleanliness, compassion, self-control, magnanimity, contentment, straightforwardness, concentration, sense-control, responsibility, equality, tolerance, equanimity and loyalty. And certainly also knowledge, detachment, leadership, chivalry, influence, power, dutifulness, independence, dexterity, beauty, serenity and kindheartedness, as well as ingenuity, gentility, mannerliness, determination, knowledgeability, propriety, pleasantness, joyfulness, immovability, faithfulness, fame and dignity - all these and many others are the everlasting qualities of the Supreme Lord, the never diminishing higher nature which can be attained by those who are worthy of that greatness. Thanks to Him I myself am, just as the Goddess of Fortune, such a reservoir of qualities, but in the absence of Him who is the pivot, Kali, the source of all sins, is seen in all worlds. 

1.16.31

ātmānaṁ cānuśocāmi
bhavantaṁ cāmarottamam
devān pitṝn ṛṣīn sādhūn
sarvān varṇāṁs tathāśramān

(31) I am lamenting for me as well as for you, for the best of the enlightened, the gods and the ancestors in heaven, the sages and the devotees, as well as for all people in their status orientations in society.

1.16.32-33

brahmādayo bahu-tithaṁ yad-apāṅga-mokṣa-
kāmās tapaḥ samacaran bhagavat-prapannāḥ
sā śrīḥ sva-vāsam aravinda-vanaṁ vihāya
yat-pāda-saubhagam alaṁ bhajate 'nuraktā
tasyāham abja-kuliśāṅkuśa-ketu-ketaiḥ
śrīmat-padair bhagavataḥ samalaṅkṛtāṅgī
trīn atyaroca upalabhya tato vibhūtiṁ
lokān sa māṁ vyasṛjad utsmayatīṁ tad-ante

(32-33) Lakshmî [the Goddess of Fortune] whose grace was sought by demigods like Lord Brahmâ and for whom the gods so often were doing penance in surrender to the Lord, has for the sake of worship forsaken her own abode in the forest of lotus flowers out of attachment to the all-blissful feet. As a consequence of what He did I, who on my skin experienced the impressions of the footprints of the Supreme Lord, the proprietor of all opulence, succeeded magnanimously to be victorious in all the worlds, decorated as I was with the special powers of the lotus flower, thunderbolt, flag and driving rod that I myself had obtained. But in the end, just when I was feeling so fortunate, He has left me. 

1.16.34

yo vai mamātibharam āsura-vaṁśa-rājñām
akṣauhiṇī-śatam apānudad ātma-tantraḥ
tvāṁ duḥstham ūna-padam ātmani pauruṣeṇa
sampādayan yaduṣu ramyam abibhrad aṅgam

(34) He who relieved me of the burden of the hundreds of military divisions of atheist kings, incarnated also for you in the Yadu family, and that He did because you lacking in strength had difficulty to keep standing. 

1.16.35

kā vā saheta virahaṁ puruṣottamasya
premāvaloka-rucira-smita-valgu-jalpaiḥ
sthairyaṁ samānam aharan madhu-māninīnāṁ
romotsavo mama yad-aṅghri-viṭaṅkitāyāḥ

(35) Who, I ask you,  can tolerate it to be separated from the love, glances, smiles and hearty appeal of the Supreme Original Person who conquered the passionate wrath and gravity of women like Satyabhâmâ and made my hair [my grasses] stand on end out of the pleasure of being imprinted by His feet?'

1.16.36

tayor evaṁ kathayatoḥ
pṛthivī-dharmayos tadā
parīkṣin nāma rājarṣiḥ
prāptaḥ prācīṁ sarasvatīm

 (36) While the earth and the personality of religion were thus conversing, Parîkchit, who was renown for being the saint among the kings, arrived at the Sarasvatî river that was flowing to the east."

Chapter 17: Punishment and Reward of Kali

1.17.1

sūta uvāca
tatra go-mithunaṁ rājā
hanyamānam anāthavat
daṇḍa-hastaṁ ca vṛṣalaṁ
dadṛśe nṛpa-lāñchanam

(1) Sûta said: "There [at the Sarasvatî river] the king observed how a s'ûdra who was dressed like a king was beating a cow and a bull with a club, as if there was no one to protect them.

1.17.2

vṛṣaṁ mṛṇāla-dhavalaṁ
mehantam iva bibhyatam
vepamānaṁ padaikena
sīdantaṁ śūdra-tāḍitam

 (2) The bull, that was as white as a lotus, terrified of being beaten by the s'ûdra urinated and trembled out of fear, standing on one leg only.

1.17.3

gāṁ ca dharma-dughāṁ dīnāṁ
bhṛśaṁ śūdra-padāhatām
vivatsām āśru-vadanāṁ
kṣāmāṁ yavasam icchatīm

(3) The cow also, on itself a religious example but now rendered poor and distressed because of the s'ûdra who beat her legs, was without a calf and had tears in her eyes while she in her weakness hankered for some grass to eat.

1.17.4

papraccha ratham ārūḍhaḥ
kārtasvara-paricchadam
megha-gambhīrayā vācā
samāropita-kārmukaḥ

(4) From his with gold embossed chariot Parîkchit, well equipped with bow and arrows, asked with a thundering voice:

1.17.5

kas tvaṁ mac-charaṇe loke
balād dhaṁsy abalān balī
nara-devo 'si veṣeṇa
naṭavat karmaṇādvijaḥ

(5) 'Who are you to think that you in this place can violently kill the helpless who fall under my protection! As an actor you make a powerful appearance dressed up like a God-conscious man, but you behave like someone who never saw the light of civilization [of being twice born].

1.17.6

yas tvaṁ kṛṣṇe gate dūraṁ
saha-gāṇḍīva-dhanvanā
śocyo 'sy aśocyān rahasi
praharan vadham arhasi

(6) Do you think that because Lord Krishna and the carrier of the bow the Gândîva [Arjuna] have disappeared from the scene, you can secretly beat an innocent cow? Being a culprit that way you deserve it to be killed!'

1.17.7

tvaṁ vā mṛṇāla-dhavalaḥ
pādair nyūnaḥ padā caran
vṛṣa-rūpeṇa kiṁ kaścid
devo naḥ parikhedayan

(7) 'And you', he said turning to the bull, 'are you just a bull that, as white as a lotus, moves on one leg and has lost three legs or are you some demigod who in the form of a bull makes us sad?

1.17.8

na jātu kauravendrāṇāṁ
dordaṇḍa-parirambhite
bhū-tale 'nupatanty asmin
vinā te prāṇināṁ śucaḥ

(8) Except for the case of you having tears in your eyes because of someone else, under the protection [of the arms] of any of the kings of the Kuru dynasty there  has never been such grievance on earth.

1.17.9

mā saurabheyātra śuco
vyetu te vṛṣalād bhayam
mā rodīr amba bhadraṁ te
khalānāṁ mayi śāstari

 (9)  O son of Surabhi [the celestial cow], in my kingdom there will be no lamentation and therefore do not fear the s'ûdra, and dear mother cow, do not cry. As long as I am alive as the ruler and subduer of the envious you will fare well!

1.17.10-11

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
bhūta-druham asattamam

(10-11) O chaste one, he in whose state the living beings are terrified because of miscreants, will lose his fame, longevity, fortune and good birth. It is certainly the supreme duty of the kings to subdue in order to put an end to the misery of the ones who suffer and therefore I shall kill this most wretched man who is so violent with other living beings.

1.17.12

ko 'vṛścat tava pādāṁs trīn
saurabheya catuṣ-pada
mā bhūvaṁs tvādṛśā rāṣṭre
rājñāṁ kṛṣṇānuvartinām

(12) Who is the one who has cut your three legs, o son of Surabhi? What happened to you has never happened before in this royal state of kings who live in respect of Lord Krishna.

1.17.13

ākhyāhi vṛṣa bhadraṁ vaḥ
sādhūnām akṛtāgasām
ātma-vairūpya-kartāraṁ
pārthānāṁ kīrti-dūṣaṇam

 (13) O bull, you are honest and without offenses, tell me therefore about him who mutilated you and tarnished the reputation of the sons of Prithâ.

1.17.14

jane 'nāgasy aghaṁ yuñjan
sarvato 'sya ca mad-bhayam
sādhūnāṁ bhadram eva syād
asādhu-damane kṛte

(14) Those who make the sinless suffer may fear me wherever they are, for I will curb the actions of the miscreants and restore the welfare of the ones who are honest.

1.17.15

anāgaḥsv iha bhūteṣu
ya āgas-kṛn niraṅkuśaḥ
āhartāsmi bhujaṁ sākṣād
amartyasyāpi sāṅgadam

(15) The upstart who offends innocent living beings I shall forthwith defeat, whether he's a demigod from heaven with armor and decorations or not.

1.17.16

rājño hi paramo dharmaḥ
sva-dharma-sthānupālanam
śāsato 'nyān yathā-śāstram
anāpady utpathān iha

(16) It is certainly the holy duty of the head of state to always protect the ones who faithfully perform their duty and, safely according the scriptures, chastise those in this world who have strayed from the path.'

1.17.17

dharma uvāca
etad vaḥ pāṇḍaveyānāṁ
yuktam ārtābhayaṁ vacaḥ
yeṣāṁ guṇa-gaṇaiḥ kṛṣṇo
dautyādau bhagavān kṛtaḥ

(17) The personality of religion said: 'All you said speaking for the sake of the freedom from anxiety of those who are suffering is befitting for someone of the Pândava dynasty, the dynasty of which the qualities led Lord Krishna to behave like a servant and such.

1.17.18

na vayaṁ kleśa-bījāni
yataḥ syuḥ puruṣarṣabha
puruṣaṁ taṁ vijānīmo
vākya-bheda-vimohitāḥ

(18) O greatest among the human beings, because the person is bewildered as a consequence of all the differences of opinion, we cannot tell who [or what] would be the cause of all human suffering.

1.17.19

kecid vikalpa-vasanā
āhur ātmānam ātmanaḥ
daivam anye 'pare karma
svabhāvam apare prabhum

(19) Some declare in defiance of all duality that one suffers because of one's own actions, others speak of supernatural causes, while still others say that it is all due to the operation of material nature or the consequence of accepting outside authorities.

1.17.20

apratarkyād anirdeśyād
iti keṣv api niścayaḥ
atrānurūpaṁ rājarṣe
vimṛśa sva-manīṣayā

(20) Some also conclude that it is a matter which defies explanation and comprehension. Who of them would be right in this matter o sage amongst the kings, is left to your own power of judgement.' "

1.17.21

sūta uvāca
evaṁ dharme pravadati
sa samrāḍ dvija-sattamāḥ
samāhitena manasā
vikhedaḥ paryacaṣṭa tam

(21) Sûta said: "Parîkchit, who attentively had followed what the personality of religion had to say, o best among the brahmins, mindfully replied.

1.17.22

rājovāca
dharmaṁ bravīṣi dharma-jña
dharmo 'si vṛṣa-rūpa-dhṛk
yad adharma-kṛtaḥ sthānaṁ
sūcakasyāpi tad bhavet

(22) 'You o knower of the duties, o dharma in the form of a bull, speak this way [of the unknown cause] only because you know that [just as it is with a guru who pointing out the karma takes the karma upon him] he who points out the wrongdoer ends up in the position of doing wrong himself.

1.17.23

athavā deva-māyāyā
nūnaṁ gatir agocarā
cetaso vacasaś cāpi
bhūtānām iti niścayaḥ

(23) In other words: the Lord His ways with the material world can not be put in words nor be conceived by living beings.

1.17.24

tapaḥ śaucaṁ dayā satyam
iti pādāḥ kṛte kṛtāḥ
adharmāṁśais trayo bhagnāḥ
smaya-saṅga-madais tava

(24) Penance, cleanliness, compassion and truthfulness [tapas, s'auca, dayâ, satya] are the legs that established the age of truth [Satya-yuga, the 'old days'], but because of irreligiosity three of them have broken in conceit, clinging to intercourse and intoxication.

1.17.25

idānīṁ dharma pādas te
satyaṁ nirvartayed yataḥ
taṁ jighṛkṣaty adharmo 'yam
anṛtenaidhitaḥ kaliḥ

(25) At present, o personality of religion, you are hobbling along on the one leg of truthfulness while quarrel personified [Kali] who flourishes on deceit, irreligiously tries to destroy that leg too.

1.17.26

iyaṁ ca bhūmir bhagavatā
nyāsitoru-bharā satī
śrīmadbhis tat-pada-nyāsaiḥ
sarvataḥ kṛta-kautukā

(26) Through the actions of the Supreme Lord personally mother earth has been relieved of a great burden. His all-auspicious footprints brought good fortune everywhere.

1.17.27

śocaty aśru-kalā sādhvī
durbhagevojjhitā satī
abrahmaṇyā nṛpa-vyājāḥ
śūdrā bhokṣyanti mām iti

(27) Lamenting with tears in her eyes the unfortunate and chaste one [mother earth] who was deserted by Him is now enjoyed by lower-class people who, devoid of the culture of learning, pose as rulers in my place.'

1.17.28

iti dharmaṁ mahīṁ caiva
sāntvayitvā mahā-rathaḥ
niśātam ādade khaḍgaṁ
kalaye 'dharma-hetave

(28) Thus the personalities of religion and mother earth were pacified by the great warrior who took up his sharp sword in order to kill Kali, the root cause of irreligion.

1.17.29

taṁ jighāṁsum abhipretya
vihāya nṛpa-lāñchanam
tat-pāda-mūlaṁ śirasā
samagād bhaya-vihvalaḥ

 (29) Realizing that the king wanted to kill him, Kali, stressed from the fear, abandoned his royal atire and in full surrender bowed his head down at the feet.

1.17.30

patitaṁ pādayor vīraḥ
kṛpayā dīna-vatsalaḥ
śaraṇyo nāvadhīc chlokya
āha cedaṁ hasann iva

 (30) Out of compassion he who is kind to the poor and capable of handling worship with a smile refrained from killing the one who had fallen at the feet of the hero that he was, he, the hero of whom one says that he is worthy of being glorified.

1.17.31

rājovāca
na te guḍākeśa-yaśo-dharāṇāṁ
baddhāñjaler vai bhayam asti kiñcit
na vartitavyaṁ bhavatā kathañcana
kṣetre madīye tvam adharma-bandhuḥ

(31) The king said: 'Do not fear, for you have surrendered yourself with folded hands. We certainly inherited the fame of Arjuna, but that doesn't mean that you can be allowed to stay in my kingdom. You are a friend of irreligion after all.

1.17.32

tvāṁ vartamānaṁ nara-deva-deheṣv
anupravṛtto 'yam adharma-pūgaḥ
lobho 'nṛtaṁ cauryam anāryam aṁho
jyeṣṭhā ca māyā kalahaś ca dambhaḥ

 (32) With you physically present as a god of man, everywhere the irreligion of greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity and all of that will be abound in the masses.

1.17.33

na vartitavyaṁ tad adharma-bandho
dharmeṇa satyena ca vartitavye
brahmāvarte yatra yajanti yajñair
yajñeśvaraṁ yajña-vitāna-vijñāḥ

(33) For that reason, o friend of irreligion, you do not deserve it to remain in the vicinity of those places where the experts of religion and the truth duly and expertly are of worship with sacrifices for the Lord of Sacrifices.

1.17.34

yasmin harir bhagavān ijyamāna
ijyātma-mūrtir yajatāṁ śaṁ tanoti
kāmān amoghān sthira-jaṅgamānām
antar bahir vāyur ivaiṣa ātmā

(34) In such sacrificial ceremonies the Supreme Personality of God, the Lord, is worshiped as the Soul of all worshipable deities. In that form He spreads welfare, for He is the to all desires inviolable Supersoul who is present inside as well as outside, just like the air is for all that moves and not moves.'

1.17.35

sūta uvāca
parīkṣitaivam ādiṣṭaḥ
sa kalir jāta-vepathuḥ
tam udyatāsim āhedaṁ
daṇḍa-pāṇim ivodyatam

(35) Sûta said: "That way being addressed by king Parîkchit, the personality of Kali seeing him ready with a raised sword speaking like Yamarâja, the Lord of Death, trembled.

1.17.36

kalir uvāca
yatra kva vātha vatsyāmi
sārva-bhauma tavājñayā
lakṣaye tatra tatrāpi
tvām ātteṣu-śarāsanam

(36) Kali said: 'Wherever I may live under your order, o Emperor, I will always have to face the reign of your bow and arrows.

1.17.37

tan me dharma-bhṛtāṁ śreṣṭha
sthānaṁ nirdeṣṭum arhasi
yatraiva niyato vatsya
ātiṣṭhaṁs te 'nuśāsanam

(37) Therefore please, o chief of the protectors of the religion, allot me a place where I may count on a permanent stay under your rule.' "

1.17.38

sūta uvāca
abhyarthitas tadā tasmai
sthānāni kalaye dadau
dyūtaṁ pānaṁ striyaḥ sūnā
yatrādharmaś catur-vidhaḥ

(38) Sûta said: "Thus being petitioned, he gave Kali the permission to dwell in places where the four sinful activities of gambling, drinking, prostitution and animal slaughter [dyûtam, pânam, striyah, sûnâ] were taking place.

1.17.39

punaś ca yācamānāya
jāta-rūpam adāt prabhuḥ
tato 'nṛtaṁ madaṁ kāmaṁ
rajo vairaṁ ca pañcamam

(39) Next to that  the master, upon his insistent begging, allotted him the place where there is gold, for gold by passion is the fifth sin bringing falsity, intoxication, lust and enmity.

1.17.40

amūni pañca sthānāni
hy adharma-prabhavaḥ kaliḥ
auttareyeṇa dattāni
nyavasat tan-nideśa-kṛt

(40) Thus under the direction of the son of Uttarâ were the five dwelling places given to Kali where indeed irreligion is encouraged.

1.17.41

athaitāni na seveta
bubhūṣuḥ puruṣaḥ kvacit
viśeṣato dharma-śīlo
rājā loka-patir guruḥ

(41) For that reason a person desiring his well-being should never resort to any of these places, especially not those persons who follow the path of liberation, the royalty, the state officials and the teachers.

1.17.42

vṛṣasya naṣṭāṁs trīn pādān
tapaḥ śaucaṁ dayām iti
pratisandadha āśvāsya
mahīṁ ca samavardhayat

(42) By encouraging activities that restored the bull's three lost legs of austerity, cleanliness and compassion, the earth [by King Parîkchit] was  perfectly improved.

1.17.43-44

sa eṣa etarhy adhyāsta
āsanaṁ pārthivocitam
pitāmahenopanyastaṁ
rājñāraṇyaṁ vivikṣatā
āste 'dhunā sa rājarṣiḥ
kauravendra-śriyollasan
gajāhvaye mahā-bhāgaś
cakravartī bṛhac-chravāḥ

(43-44) The present rule we have of him; the throne that was handed over by the king, grandfather [Yudhishthhira] when he wished to withdraw into the forest. From that rule that sage among the kings and chief of the Kuru dynasty is now known in Hastinâpura as the most fortunate and famous emperor.

1.17.45

ittham-bhūtānubhāvo 'yam
abhimanyu-suto nṛpaḥ
yasya pālayataḥ kṣauṇīṁ
yūyaṁ satrāya dīkṣitāḥ

(45) Because of this experience of the son of Abhimanyu the king, thanks to his rule over the earth, you may all now have the initiation of the performance of sacrifices like this one."

Sree Mabbhagavatam

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