Text 45] Punishment and Reward of Kali 927

ittham-bhutanubhavo *yam
abhimanyu-suto nrpah

yasya palayatah ksaunim
yuyam satraya diksitah

ittham-bhuta—being thus; anubhavah—experience; ayam-—of this;
abhimanyu-sutah—son of Abhimanyu; nrpah—the king; yasya—whose;
palayatah—on account of his ruling; ksaupim—on the earth; yeyam—you
all; satraya—in performing sacrifices; diksitah—initiated.

TRANSLATION

Maharaja Pariksit, 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.

PURPORT

The brahmanas and the sannyasis are expert in spiritual advancement of
society, whereas the ksatriyas or the administrators are expert in the
material peace and prosperity of human society. Both of them are the
pillars of all happiness, and therefore they are meant for full cooperation
for common welfare. Maharaja Pariksit was experienced enough to drive
away Kali from his field of activities and thereby make the state receptive
to spiritual enlightenment. If the common people are not receptive, it is
very difficult to impress upon them the necessity of spiritual enlighten-
ment. Austerity, cleanliness, mercy and truthfulness, the basic principles of
religion, prepare the ground for the reception of advancement of spiritual
knowledge, and Maharaja Pariksit made this favorable condition possible.
Thus the rsis of Naimisaranya were able to perform the sacrifices for a
thousand years. In other words, without state support, no doctrines of
philosophy or religious principles can progressively advance. There should
be complete cooperation between the brahmanas and the ksatriyas for this
common good. Even up to Maharaja Asoka, the same spirit was prevailing.
Lord Buddha was sufficiently supported by King Asoka, and thus his
particular cult of knowledge was spread all over the world.

Thus end the Bhaktivedanta purports of the First Canto, Seventeenth
Chapter, of the Srimad-Bhagavatam, entitled “Punishment and Reward of
Kali.”
