Srimad Bhagavatam, Volume 3

and the saner section is eager to drive out corruption from all over the wored.
The counter acting process is suggested above and everyone can take
advantage of the suggestion.
Atha etani na seveta vubhusuh purusah kwachit
Visesato dharmaseelo raja lokapatir guruh.
Atha—therefore, Etani—all these, Na—never, Seveta—come in contact,
Vubhuush—those who desire well being, Purushah—person, Kwachit—in
any circumstances, Visesato—specifically, Dharmaseelo—those who are on
the progressive path of liberation, Raja—the king, Lokapatir—public leader,
Guruh—the Brahmins and the Sanyasins.
Therefore any one who desires progressively well being of oneself, must
not be in contact with the abovementioned four irreligiosities and
specially the king, the religionists, the public leaders and the Brahmins
and Sanyasins are forbidden to do this.
The Brahmin is the religious preceeptor for all other castes and the Sanysins
are the spiritual masters for all the castes and orders of society. As such they
are very responsible personages in the society. So also is the king and the
public leader who are responsible for the material welfare of all people. The
progressive religionists and the one who is a responsible human being or one
who does not want to spoil his valuable human life, all should refrain from all
the above mentioned principles of irreligiosities and specially from the illicit
connection of woman. If a Brahmin is not truthful all his claim for the
position of Brahmin at once become null and void. If a Sanyasi is illicitly
connected with women all his claim for the honour of a sannyasi at once
become a perjury. Similarly if the king and the public leader are unnecessarily
proud or habituated to drinking and smoking certainly they become
disqualified in the matter of discharging public welfare activities. Truthfulness
being the basic princihle for all reeigiosities the four leaders of the human
society namely the Sannyasi, the Brahmin, the king and the public leader must
be tested crucially by their character and qualification. Before accepting one
as the spiritual or material masters of the society, he must be tested by the
above mentioned criterions of factual character. Such public leaders may be
less qualified in academic educational qualifications but it is necessary
primarily that they should be free from the contamination of the above
mentioned four kinds of disqualifications namely gambling, drinking,
prostitution and animal slaughtering.
Vrisasya nastans trin padan tapah soucham dayam iti
Pratisandadha aswasya mahim cha samavardhyat.
Vrisasya—of the bull (the personality of religiosity) Nastans—lost, Trin—
three, Padan—legs, Tapah—austerity, Soucham—Cleanliness, Dayam—
mercy, Iti—etc, Pratisandadha—re-established, Aswasya—by encouraging
acts, Mahim—the earth, Samavardhyat—perfectly improved,
Thereafter the King re-established the lost legs of the personality of
religiosity (the bull) and by encouraging activities, he sufficiently
improved the condition of the earth.
By designating particulas places for the personality of Kali, Maharaj Parikshit
practically cheated the Kali. By the presence of Kali, Dharma (in the shape of
a bull) and the Earth (in the shape of a cow), he could actually estimate the
general condition of his kingdom and therefore he at once took proper steps
for restablishing the legs of the bull namely austerity, cleanliness and mercy.
And for the general benefit of the condition of the people of the world he saw
it that the gold stock may be employed in the service of the stabilisation
propaganda. Gold is certainly generating power-house for falsity, intoxication,
prostitution, enmity and voilence; but under the guidance of a proper king or
public leader or the Brahmin or a Sannyasi, the same gold could be properly
utilised in the matter of re-establishing the lost legs of the personality of
religion the bull.
Maharaj Parikshit therefore like his grand father Arjuna collected all illicit
gold kept for the propensities of Kali and employed them in the Samkirtan
Yajna as per instruction of the Srimad Bhagwatam. As we have suggested
before that one's accumulated wealth may be dlvided in three parts for
distribution namely 50% for the service of the Lord, 25% for the family
members and 25% for personal necessities. Spending 50% for the service of
the Lord or for propagation of spiritual knowldge in the society in the matter
of Samkirtan Yajna is the the maximum proportion of displaying human
mercy. People of the world are generally in the darkness of spiritual
knowledge, specially in the matter of devotional service of the Lord, and
therefore to propagate a systematic knowledge transcendental of devotional
service, is the greatest amount of mercy that one can show in this world.
When every one is tought to sacrifice 50% of his accumulated gold in the
matter of the Lord's service, certainly austerity, cleanliness and mercy
automatically ensue and thus the lost three legs of the personality of
religiosity the bull are automatically established. When there is sufficient
propaganda of religiosities namely austerity, cleanliness, mercy and
truthfulness naturally mother earth is completely satisfied and there is very
little chance left for the Kali to infiltrate within the sound structure of human
society.
53
Seventeenth Chapter - Punishment And Reward of Kali
Sa esa etarhi adhyasta asanam parthivochitam
Pitamohena upanyastam rajna aranyam vivikshata.
Aste adhuna sa rajarshih kourevendra sriot lasan,
Gjahvaye mahabhagas chakra varti vrihachhavah.
Sa—he, Esa—this, Etarhi—at the present, Adhyasta—is ruling over,
Asanam—the throne, Parthivochitam—just befitting a king, Pita mohena—by
the granfathaer, Upanyasta—being handed over, Rajna—by the king,
Aranyam—forest, Vivikshatam—desiring for, Aste—is there, Adhuna—at
present, Sa—that, Rajarshih—the sage amongst the kings, Kouravendra—the
chief amongst the Kuru-kings, Sriot—glories, Lasan—spreading over,
Gajvhaye—in the Hastinapur, Mahabhagas—the most fortunate,
Chakravarty—the emperor, Vrichhava—highly famous.
The most fortunate emperor Maharaj Parikshit who was entrusted with
the Kingdom of Hastinapur by Maharaj Yudhisthir while he desired to
retire for going in the forest, is now ruling over the world with great
success on account of being glorified by the deeds of the kings of Kuru
dynasty.
The prolonged sacrificial ceremonies undertaken by the sages of
Naimisaranya was begun a very little after the demise of Maharaj Parikshit.
The sacrifice was to continue for one thousand of years and it is understood
that in the beginning some of the contemporaries of Valadeva elder brother of
Lord Krishna also visited the sacrificial place. According to some authorities
present tense is also used in terms of nearest margin of time from the past. In
that sense present tense in the matter of reign of Maharaj Parikshit is
mentioned here. For a continuous fact also present tense can be used. The
principle of Maharaj Parikshit can be still continued and improvement of the
human society can still be done if there is factual determination of the
authorities concerned. We can still purge out, from the state, all the activities
of immorality introduced by the personality of Kali, if we are determined to
take action like Maharaj Parikshit. He alloted some places for Kali but infact
Kali could not find out such places in the world at all because Maharaj
Parikshit was strictly vigilant to see that there were no places for gambling,
drinking, prostitution and slaughtering of animals. Modern administators want
to banish corruption from the state but fools as they are, they do not know
how to do it. They want to issue licence for gambling houses, wine and other
intoxicating drugs houses, brothels and prostitution in the hotels and cinema
houses and falsity in every dealings even in their own and they want at the
same time to drive out corruption from the state. They want kingdom of God
without Godconsciousness. How it could be possible to adjust two
contradictory matters? If we want to drive out corruption from the state we
must first of all organise society for accepting the principles of religiosities
namely austerity, cleanliness, mercy and truthfulness and to make the
condition favourable we must close all places for gambling, drinking,
prostitution and falsism. These are some of the practical lessons. from the
pages of Srimad Bhagwatam.
Itthambhuta anubhavo ayam abhimcyusuta nripah
Yasya palayatah sounim yuyam satraya dikshitah.
Itthambhuta—it was so and so, Anubhavo—experience, Ayam—of this,
Abhimayusuta—Son of Abhimannyu, Nripah—the king, Yasya-whose,
Palayatah—on account of his ruling, Kshounim—on the earth, Yuyam—you
all, Satraya—in the matter of performing sacrifices, Dikshita—initiated.
Maharaj Parikshit the son of Abhimanyu is so experienced that by his
expert administration and patronage only it has been possible for you to
perform such sacrifice.
The Brahmins and the Sanyasins are expert in the matter of spiritual
advancement of the society, whereas the Kshatriyas or the administrators are
expert in the matter of material peace and prosperity of the human society.
Both of them are the pillars of all happiness and therefore they are meant for
full co-operation for common welfare. Maharaj Parikshit was experienced
enough to drive away Kali from his field of activities and thereby made the
situation of the state favourable for reception of spiritual enlightenment. If the
common people are not reciepient it is very difficult to impress upon them the
necessity of spiritual enlightenment, Austerity, cleanliness. mercy and
truthfulness the basic principle of religiosity prepares the ground for reception
of spiritual advancement of knowledge and Maharaj Parikshit made this
favourable condition possible and thus the Rishis of Naimisaranya were able
to perform the sacrifices prolonging to thousands of years. In other words
without state-support no doctrine of philosophy or religious principles can
progressively advance and there was complete cooperation between the
Brahmins and the Kshatiryas for this common good. Even up to Maharaj
Asoka the same spirit was prevailing. Lord Buddha was sufficiently supported
by King Asoka and thus the particular cult of knowledge was spread all over
the world.
Thus end the Bhaktivedanta Purports of the First Canto Seventeenth Chapter
of Srimad Bhagwatam in the matter of Punishment and Reward of Kali.