Chapter 17 – King Parikṣit subdues Kali
Sūta said:
1.) There (on the eastern turn of the Sarasvatī in (Kurukṣetra), King Parīkṣit, while touring his kingdom, came upon a bull and a cow—symbols of Dharma (righteousness) and Bhūmi (Earth)—who appeared helpless and distressed. They were mercilessly beaten like an orphan, by a demonic person in character (Kali Yuga in human form) with a weapon in hand, clearly the perpetrator. This person (Kali), a disgrace to the royal order (appearing in the clothes of a King), represented Kali (the Yuga) of quarrel and hypocrisy. This sight was disgraceful for a pious ruler.
2.) (He saw that) the bull—pure white like a lotus stalk, trembling in fear and urinating out of terror. It stood shaking, barely able to balance on one leg, with the other three lost. The bull was faltering and on the verge of collapse, having been struck by a demonic person—who was unworthy of the King’s role he had assumed (Kali Yuga, appearing in disguise as a King).
3.) The cow, who once freely gave nourishing milk (which are used as oblations to sacrifices, Ghee, Butter, etc.), now in a miserable and pitiable condition. She had been struck harshly by the feet of the demonic person (Kali Yuga), and stood there weeping, her face stained with tears, weakened, and emaciated, searching for even a bit of grass to eat. She was bereft of joy and vitality, a sorrowful image of abandonment.
Special Note – Her weakened state and search for grass signify loss of abundance, nourishment, and natural balance in a world where Dharma declines.
4.) King Parīkṣit, seated upon his chariot adorned with golden fittings, and holding his bow raised and ready, addressed the scene with a voice deep and resonant like thunder. Surveying the suffering of Dharma (bull) and Earth (cow), he questioned the cause with righteous anger and royal authority.
5.) Who are you, that in this land which is under my protection, forcibly strike those who are weaker than you, even though you yourself are strong? By your appearance you seem to be a king, but by your actions, you are like an actor (in disguise), and (behaving like) a demonic person.
6.) By striking harmless creatures in a lonely place and at a time when Śrī Kṛṣṇa has gone far away (ascended to His divine Abode) along with Arjuna (the wielder of the Gāṇḍīva bow), you have proved yourself to be an offender and therefore, deserve to be slain.
7.) (Addressing the bull) Or perhaps you, who are so pure and white like the stalk of a lotus, walking with just one leg, are not simply a bull, but a divine being appearing in the form of a bull. Could it be that you have come to distress or test us, to make us realize the consequences of the decline of righteousness, or perhaps to challenge our response to the suffering of Dharma in this age?
8.) In the time of the Pāṇḍavas (Paurava dynasty), embraced by their protective arms, no one on this Earth ever suffered like this. How has this pain returned?
9.) O son of surabhī (bull), do not worry; let your fear of this wicked one be dispelled. O mother (cow), do not cry; may good fortune be yours, for I am here to punish the wicked person (Kali Yuga).
10.) In a kingdom where the ruler fails to protect the good and punish the wicked, the king loses his fame, lifespan, good fortune, and path to heaven.
11.) Indeed, this is the supreme duty of kings: to protect those who are distressed from their suffering. Therefore, I shall kill this most wicked enemy of living beings.
12.) Oh four-legged son of Surabhī (bull), who cut down your three legs? Let there be none (distressed) like you in a kingdom where the kings are devoted to the most holy person Śrī Kṛṣṇa.
13.) O son of Surabhī (bull), please tell me who it was that mutilated innocent and good souls like you, and thus defiling the fame of the sons of Pṛthā (Pāṇḍavas). May good come to you.
14.) One who inflicts suffering upon an innocent being should fear me from all sides. When the wicked are punished, only then saintly beings can be protected.
15.) I shall certainly cut off the arm, along with the armlet adorning it, of the individual, be he a veritable celestial god, who in his unbridled madness inflicts injury on harmless creatures.
16.) Indeed, the supreme duty of a king is to ensure that people adhere to their own prescribed duties (svadharma) and to govern others according to the sacred law (śāstra), without allowing them to stray from the righteous path in this world.
Dharma said:
17.) This speech of yours, offering protection to the distressed is indeed worthy of you, O descendant of Pāṇḍu. For the Supreme Śrī Kṛṣṇa Himself undertook the role of a messenger for them (Pāṇḍavas), due to their numerous good qualities.
18.) O best among men (King Parīkṣit), we cannot ascertain the actual source of our suffering, since we are bewildered by the diversity of opinions and speech (advocated by different philosophical schools of thought). Indeed, we are unable to determine who is truly responsible for causing these miseries.
Special Note – Diversity of opinions and speech means = Confused by a number of Vedic quotations explaining the causes of misery. As each philosophical school of thought has a different opinion in relation to the causes of misery.
19.) Some thinkers, swayed by their speculative tendencies and mental impressions (vikalpa-vāsanā), declare that the attachment to the lower self (Mind, Intellect, EGO & forgetfulness of the higher Self {Atman}) is the ultimate cause of its own happiness and suffering — that it is through its own desires, thoughts, and ignorance that bondage arises {As per yogic or Advaitic perspectives}.
Others argue that fate or divine will (daiva) alone governs the outcomes of life, rendering the individual merely an instrument of a higher plan {Bhakti traditions (such as Vaiṣṇavism, Śaivism, and Śaktism), scriptures such as Purāṇas, Vedas, Br̥haspati Smṛti, Mahābhārata, Bhagavad Gītā, all emphasize Īśvara (God) as the supreme controller that governs the universe’s functioning}.
Still others insist that it is one’s own actions (karma), performed in the past, that inevitably bear fruit in the form of present joy or distress {all philosophical schools of thoughts insist on karma (action and reaction) as the primary cause of human experience & suffering}.
Yet another group believes that it is the inherent nature of a being (svabhāva) — the inborn tendencies shaped by the modes of material nature (guṇas) — that acts as the supreme force dictating all behavior and consequence {as per Sāṅkhya philosophy}.
Special Note – This verse presents multiple views regarding the origin of duḥkha (suffering) and karma (reaction), showing the plurality of philosophies that attempt to explain human experience:
1. Ātma-vāda (Self as cause):
Some say that the soul itself is responsible — due to its own desires and ignorance (vikalpa-vāsanā). This view echoes certain yogic or Advaitic perspectives where liberation lies in self-realization and control of the mind.
2. Daiva (Fate or Divine will):
Others attribute all happenings to divine will or destiny, often implying that the individual has little control.
3. Karma (Action and Reaction):
A common and central view in Indian philosophy — that past actions (karma) are the root of all present experiences, both good and bad. This view supports personal responsibility and ethical living.
4. Svabhāva (Inherent Nature):
Still others say it is svabhāva, one’s innate nature or the inherent modes (guṇas) of prakṛti (material nature), that drive behavior and results. This aligns with Sāṅkhya or deterministic views that emphasize the automatic functioning of nature.
20.) Some hold with conviction that the causes of suffering and destiny are beyond logic (mind) and description (speech). Therefore, O royal sage (rājarṣi), reflect upon this matter yourself, in a manner befitting your wisdom and spiritual insight.
Special Note – This verse introduces a fifth view, following verses 18 and 19, which described: 1.) Self as cause, 2.) Fate (daiva), 3.) Karma (actions), 4.)Svabhāva (inherent nature).
Now, Dharma adds a deeper reflection — that the true cause of suffering may be ultimately unknowable, transcending human logic and categorization.
Sūta said:
21.) As Dharma (the bull) spoke in this way, the king, fully attentive, having his delusion dispersed, responded with a composed mind.
The king said:
22.) You speak righteously, O knower of Dharma. Truly, you are Dharma itself, appearing in the form of a bull. The punishment reserved for the doer of unrighteous acts should also befall one who wrongly points fingers — even merely accusing without proper understanding can amount to the same offense.
Special Note – Despite having suffered violence, the bull had not blamed anyone outright (such as Kali Yuga). Instead, he acknowledged that the causes of suffering are complex and multifaceted — including fate (daiva), karma, inherent nature (svabhāva), and more — and might even be beyond complete human comprehension.
1. Truthfulness is more than accusation.
True Dharma is not quick to judge or assign blame. The bull (Dharma) did not rush to identify his attacker, demonstrating a higher Dharma—restraint, impartiality, and humility before the complexity of karma.
2. Judging unjustly is itself adharma.
If someone accuses another without proper understanding, reflection, or evidence, they too incur the karmic burden of adharma. The act of wrongly blaming or pointing fingers — especially when motivated by haste, bias, or emotion — is not a neutral act. It disturbs the moral order, causes harm, and can deepen the confusion in society.
3. Dharma is subtle — not always black and white.
By honoring the bull’s refusal to condemn, Parīkṣit reveals that true righteousness is nuanced. It requires patience and spiritual intelligence (viveka) to discern cause and effect in a world governed by complex forces like karma, destiny, and free will. The verse warns us: one may commit adharma even in the name of defending Dharma if they act without understanding. In spiritual life, the intent, clarity, and consciousness behind action matter as much as the action itself.
4. Moral responsibility includes self-restraint.
The bull’s restraint reflects the virtue of kṣamā (forbearance). He models how a dhārmika soul absorbs suffering without vengeance, recognizing that external events are reflections of deeper cosmic laws. Parīkṣit upholds this by declaring: “You are Dharma itself”. It’s not enough to know scriptures or uphold rules; to live Dharmais to embody its spirit — compassion, self-control, and wisdom.
5. Accusation without discernment is violence.
Even the act of pointing blame can cause harm — damaging reputations, sowing discord, or reinforcing falsehoods. Hence, the accuser who lacks proper discernment may share in the karmic consequences of the doer of adharma. This is especially relevant in the Kali-yuga, where superficial judgment and reactive behavior are common. True dharma requires depth of thought and inner purity, not just outer action.
23.) Alternatively, it may be the influence of the Māyā (the divine illusionary power of God), which is beyond the scope of the mind and speech of all living beings.
24.) Austerity (tapa), purity (śauca), compassion (dayā), and truthfulness (satya) were established as the four legs (of dharma) in the Kṛta Yuga (Satya Yuga) and were upheld by you. However, the three legs of yours have been broken by the influence of adharma (unrighteousness), which leads to the distortion of these qualities, causing even the most virtuous actions to be entangled in the illusions of pleasure and attachment, which gives rise to pride, attachment, and intoxication.
25.) Now, in this time, the (only one) available leg of Dharma that upholds truth (Satya) is endangered. For, it is unrighteousness (adharma) that eagerly seeks to destroy this leg of truth, as Kali (the Age of Darkness) has set its sights to destroy the very foundation of righteousness (Dharma).
26.) And this cow is no other than the good mother Earth, whose heavy burden was relieved by the Lord, and who was adorned all round by His (Śrī Kṛṣṇa) charming footprints while He performed his Divine Līlā.
27.) Forsaken by Him, the holy mother (Earth) now grieves like an unlucky woman, with tears in her eyes, to think that evil persons who hate the Brāhmaṇas and pretend to be kings will rule over her.
28.) Having thus comforted Dharma as well as mother Earth, Parīkṣit (who was a great chariot-warrior) took up his sharp-edged sword in order to destroy Kali, the root of unrighteousness.
29.) Knowing him (Parīkṣit) determined to kill him, he (Kali) being overwhelmed with fear, abandoned the emblems of royalty and bowed down his head at his (Parīkṣit’s) feet.
30.) The valiant king (Parīkṣit), who was merciful and affectionate towards the distressed, and who was the shelter for all, did not kill him (Kali) who had fallen at his feet. Instead, he spoke the following words with a smile.
The King said:
31.) You have no cause for fear when you have joined your palms (surrendered) before us, that have inherited the glorious traditions of Arjuna (Guḍākeśa – the conqueror of sloth / laziness). But on no account should you stay in my kingdom, a friend as you are of unrighteousness.
32.) Ever since you (Kali) have entered the body of a human (kings & others), a flood of unrighteousness (adharma) has also begun to spread. Along with you have come greed, falsehood, theft, impiety, wickedness, deceit, quarrel, and hypocrisy — all of which are now increasing.
33.) You, who are the friend of unrighteousness (adharma), must not reside in this land. One should live here only by following Dharmaand truth. This is Brahmāvarta, the sacred land where people worship the Lord of sacrifice (Yajñeśvara) through yajñas (sacrifices), guided by proper knowledge of sacrifice and its principles.
34.) In this land (of Brahmāvarta) Lord Śrī Hari abides in the form of sacrifices and blesses His devotees. Moving inside as well as outside all animate and inanimate beings like the air, that Universal Soul grants all their desires.
Sūta said:
35.) Kali trembled to hear this command of king Parīkṣit. He made the following request to the king, who stood ready to strike with his uplifted sword, as Yama (the God of death) with his sword of punishment.
Kali said:
36.) O Emperor! By your command, where then shall I reside? Wherever I go, I see you present, armed with your bow and arrows, ready to protect Dharma.
37.) Therefore, O best of the upholders of Dharma, you ought to designate for me a place where I may reside. I shall dwell only in such a place, strictly following your command.
Sūta said:
38.) Thus requested, King Parīkṣit assigned Kali four places to reside: where there is gambling, intoxication, illicit relationship with the opposite gender (illicit sex), and animal slaughter — for in these four, adharma (unrighteousness) is prominently present.
39.) When Kali again begged for another place, the noble king granted him gold (wealth) as the fifth place to reside. From gold (wealth) arises falsehood, intoxication, lust, passion, and enmity—thus, gold (or material wealth) became the fifth place for Kali to reside.
40.) In obedience to the king’s command Kali, the cause of unrighteousness, occupied these five abodes assigned by Parīkṣit (the son of Uttarā).
41.) Therefore, a person who desires to attain true well-being should never indulge in these five abodes of Kali. This is especially true for one who is righteous in conduct, a king, a leader of the people, or a spiritual guide.
Special Note – This verse gives a clear instruction for righteous living: those who seek spiritual and moral upliftment must avoid the places where Kali resides — gambling, intoxication, illicit sex, animal slaughter, and misuse of wealth. It places special responsibility on leaders, teachers and spiritual seekers to remain exemplars of Dharma, as their conduct shapes the fate of society.
42.) Having restored the three lost legs of Dharma — namely austerity (tapaḥ), purity (śauca), and compassion (dayā) — King Parīkṣit reassured the Earth and helped her flourish again.
43.) That same King Parīkṣit now occupies the royal throne, which was rightfully passed down to him by his grandfather (Yudhiṣṭhira), who had renounced the world and retired to the forest.
44.) That royal sage (rājarṣi), the glorious emperor of the Kaurava dynasty, Parīkṣit, endowed with great fortune and fame, ruled Hastināpura, radiating the majesty of a universal emperor (cakravartī).
45.) Thus, this king, Parīkṣit, the son of Abhimanyu, whose very presence radiates the divine power and influence, is the one under whose protection you (the sages) are able to perform your great sacrifice (yajña).
Special Note – Based on the traditional timeline of events, Śaunaka and Sūta’s interaction was very close to the passing (leaving the body) of King Parīkṣit, at the onset of the Kali Yuga, due to which the verse mentions as under his protection. It also applies that the son is an incarnation of the father, hence Janmejaya’s rule as a king was also similar to his father (Parīkṣit), where sages were able to freely practice their yajñas and rituals. Hence as a praise to king Parīkṣit as he was the one who restored Dharma, Sūta says under his protection.
Thus ends the seventeenth discourse entitled “King Parikṣit subdues Kali”, in Book One of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized souls).
Summarization Of The Entire Chapter :
The narrative opens in the sacred land of Kurukṣetra, specifically on the eastern banks of the Sarasvatī River. This location is significant as it was the stage for the epic battle of the Mahābhārata. King Parīkṣit, the righteous grandson of the Pāṇḍavas, is depicted touring his kingdom, ensuring the well-being of his subjects and upholding Dharma. His encounter here is not a casual one; it’s a divinely orchestrated moment that reveals the stark realities of the encroaching dark age (Kali Yuga).
What Parīkṣit witnesses is deeply disturbing: a bull and a cow being brutally attacked by a menacing figure. These are not merely animals; they are potent symbols. The bull represents Dharma itself, the very principle of righteousness and cosmic order. Its pure white lotus stalk-like color signifies its pristine and pure nature like the lotus. The fact that it is trembling, urinating out of fear, and standing precariously on a single leg underscores the debilitation of Dharma in Kali Yuga. The loss of three legs symbolizes the gradual erosion of the foundational pillars of dharma: austerity (tapa), purity (śauca), and compassion (dayā).
The cow, on the other hand, embodies Bhūmi, the Earth. Her once nourishing milk symbolizes the abundance and sustenance provided by a balanced and righteous world. Her current miserable state, marked by harsh beatings, tears, weakness, and a desperate search for meager sustenance, paints a grim picture of a world losing its vitality and natural harmony. The “demonic person in character” clad in royal attire is none other than Kali Yuga personified, a stark contrast between outward appearance and inner malevolence. His actions are a “disgrace to the royal order,” highlighting the perversion of leadership and the rise of hypocrisy in this age. The absence of Śrī Kṛṣṇa and Arjuna, who had upheld Dharma, further emphasizes the vulnerability of the world to the forces of adharma.
King Parīkṣit, seated on his majestic chariot, a symbol of his royal authority and commitment to Dharma, is deeply affected by this distressing sight. His voice, resonating like thunder, reflects his righteous indignation and kingly power. He doesn’t hesitate to intervene, immediately recognizing the injustice. His questions to Kali are sharp and accusatory, highlighting the perpetrator’s cowardly act of attacking the weak in a protected land and at a vulnerable time. Parīkṣit sees through Kali’s disguise, labeling him an “actor” and a “demonic person,” recognizing the inherent evil beneath the superficial royal appearance. His declaration that Kali deserves to be slain underscores his unwavering commitment to upholding Dharma and protecting the innocent.
Turning his attention to the suffering bull, Parīkṣit’s tone shifts to one of reverence and contemplation. He recognizes the extraordinary purity of the bull and the gravity of its suffering. His question, “Could it be that you have come to distress or test us…?” reveals a deeper understanding of the cosmic implications of the scene. He considers the possibility that this suffering is a manifestation of the declining age, a test of their own righteousness, or even a divine communication about the state of Dharma. His lament about the unprecedented suffering compared to the era of the Pāṇḍavas highlights the profound shift that is occurring with the onset of Kali Yuga.
Parīkṣit’s compassionate nature shines through as he comforts both the bull and the cow, assuring them of protection and promising to punish the wicked Kali. His statement about a king’s duty to protect the distressed and punish the wicked is a fundamental principle of righteous governance. He vows to restore the bull’s lost “legs” and expresses his anguish at the defilement of the Pāṇḍavas’ legacy by such unrighteous acts. His final warning to those who inflict suffering on the innocent emphasizes the consequences of adharma and his commitment to protecting the saintly.
Dharma’s Enigmatic Response:
The bull, speaking as Dharma personified, acknowledges Parīkṣit’s righteous words and his holy lineage connected to the Pāṇḍavas who would always protect Dharma and destroy adharma. However, his subsequent response is profound and insightful. He confesses an inability to pinpoint the “actual source of suffering,” bewildered by the multitude of philosophical explanations for misery. This isn’t a simple admission of ignorance but a commentary on the complex nature of karma, destiny, and the human condition.
Dharma then elaborates on these diverse viewpoints, presenting a concise overview of different schools of thought:
- The Self as Cause (Ātma-vāda): This perspective emphasizes individual responsibility, suggesting that suffering arises from attachment to the ego, desires, thoughts, ignorance and forgetfulness of one’s true Self (Ātman).
- Fate or Divine Will (Daiva): This view attributes all outcomes to a higher power, portraying individuals as instruments of Fate or Divine Will.
- Karma (Action and Reaction): This widely accepted principle posits that present suffering is the inevitable consequence of past actions.
- Inherent Nature (Svabhāva): This perspective attributes behavior and consequences to the inborn tendencies shaped by the modes of material nature (Guṇas).
By presenting these varied explanations, Dharma highlights the intellectual and spiritual challenges in understanding the root causes of suffering. His final statement, suggesting that the causes of suffering and destiny might be “beyond logic and description,” adds a layer of mystery and humility, acknowledging the limitations of human intellect in grasping the intricacies of cosmic law. He wisely urges Parīkṣit to reflect on the matter with his own wisdom and spiritual insight.
Parīkṣit’s Wisdom and Understanding:
King Parīkṣit listens attentively, his “delusion dispersed” by Dharma’s profound words. His composed response reveals his own deep understanding of Dharma. He affirms the bull’s righteousness, recognizing him as Dharma itself. Parīkṣit then makes a crucial point: wrongly accusing someone is akin to committing the unrighteous act itself. This highlights the subtlety of Dharma, where intention and understanding are as important as the outward act. The bull, despite being a victim, did not hastily place blame, demonstrating a higher understanding of the complexities of karma. Parīkṣit’s recognition of this subtle aspect of Dharma displays his own deep spiritual maturity and understanding.
He then offers another perspective on the suffering, suggesting it could be the influence of Māyā, the divine illusory power of God, which is beyond human comprehension. This acknowledges the limitations of human understanding in the face of divine will and the cosmic play of illusion.
Parīkṣit then articulates the decline of Dharma in terms of the bull’s lost legs. He explains how the initial four legs of Dharma in the Kṛta Yuga (Satya Yuga) – austerity, purity, compassion, and truthfulness – have been progressively broken by the influence of adharma. He describes how unrighteousness distorts these qualities, leading to entanglement in pleasure and attachment, which in turn breeds pride, attachment, and intoxication. He laments that in the current age, even the remaining leg of truthfulness is endangered by Kali’s destructive influence.
The Identification of the Cow and Parīkṣit’s Resolve:
Parīkṣit then identifies the sorrowful cow as Mother Earth, burdened by the absence of Śrī Kṛṣṇa and the prospect of being ruled by wicked, Brāhmaṇa-hating, pseudo-kings. This adds another layer of gravity to the situation, highlighting the cosmic consequences of the decline of Dharma. The Earth itself grieves the loss of divine presence and the rise of unrighteousness in its rulers.
Having understood the gravity of the situation and comforted both Dharma and Mother Earth, Parīkṣit, the “great chariot-warrior,” resolutely draws his sharp sword, determined to destroy Kali (who was disguised as a King), the root cause of this unrighteousness. This action demonstrates his unwavering commitment to his kingly duty and his courage in confronting the forces of darkness.
Kali’s Surrender and Parīkṣit’s Mercy:
Seeing Parīkṣit’s unwavering resolve, Kali, overcome with fear, abandons his royal disguise and humbly bows down at the king’s feet, seeking refuge. This act of surrender elicits a merciful response from the valiant king. Parīkṣit, known for his compassion towards the distressed and his role as a shelter for all, chooses not to kill Kali, despite the latter’s heinous acts. This demonstrates a nuanced understanding of dharma, where even the wicked deserve a chance, albeit within certain boundaries.
The Banishment and the Designation of Kali’s Abodes:
While sparing Kali’s life, Parīkṣit firmly banishes him from his righteous kingdom. He explains that Kali’s very presence fosters unrighteousness, bringing with him a host of negative qualities that undermine Dharma. He emphasizes that his kingdom, Brahmāvarta, is a sacred land dedicated to Dharma and the worship of Lord Śrī Hari through sacrifices.
When Kali pleads for a place to reside, Parīkṣit, with his discerning wisdom, designates specific locations where the influence of adharma is already prevalent: Gambling, Intoxication, Illicit Relationships, and Animal Slaughter. These are identified as activities that inherently contradict the principles of Dharma and provide fertile ground for Kali’s influence.
Upon Kali’s further entreaty, Parīkṣit adds gold (misuse of wealth / wealth earned through wrong means) as a fifth abode. He recognizes that the misuse of wealth breeds falsehood, intoxication, lust, passion, and enmity, making it another significant source of unrighteousness. This designation highlights the spiritual dangers of unchecked material desire.
The Concluding Instructions and the Restoration of Dharma:
The chapter concludes with the pronouncement that those seeking true well-being, especially righteous individuals, leaders, and spiritual guides, should strictly avoid these five abodes of Kali. This serves as a practical guideline for navigating the challenges of Kali Yuga and maintaining spiritual integrity.
Finally, the narrative recounts how King Parīkṣit, by his decisive actions, restored the three lost legs of Dharma – austerity, purity, and compassion – and helped the Earth flourish once again. The chapter ends by establishing Parīkṣit’s righteous rule, inheriting the legacy of his grandfather Yudhiṣṭhira, and highlighting his role as a protector under whose reign the sages can freely perform their sacred sacrifices, even as the influence of Kali Yuga begins to take hold. This emphasizes the importance of righteous leadership in upholding Dharma during challenging times.
Short Questions & Answers :
Q1: What symbolic significance do the bull and the cow have in King Parīkṣit’s vision, and what does their distressed state represent?
A: The bull symbolizes Dharma (righteousness), and its pure white lotus stalk-like color signifies its pristine and pure nature like the lotus. Its trembling state and the loss of three legs signify the decline of Dharma in Kali Yuga, specifically the erosion of austerity, purity, and compassion. The cow represents Bhūmi (the Earth), and her miserable condition, tears, and search for meager food symbolize the loss of abundance, nourishment, and natural harmony in a world affected by declining righteousness.
Q2: Who is the “demonic person in character” that Parīkṣit witnesses, and what does his appearance and actions signify?
A: The “demonic person in character” is Kali Yuga personified, appearing in the guise of a king. His royal attire is a deceptive facade, contrasting sharply with his cruel actions of beating the defenseless bull and cow. This signifies the rise of hypocrisy and the perversion of leadership in Kali Yuga, where outward appearances can mask inner malevolence and unrighteousness.
Q3: What is King Parīkṣit’s initial reaction to the scene, and what does his response reveal about his character and understanding of his royal duty?
A: King Parīkṣit’s initial reaction is one of righteous fury and indignation. His thunderous voice and immediate intervention reveal his strong commitment to Dharma and his intolerance for injustice. His questioning and threats to Kali demonstrate his understanding of his royal duty to protect the weak and punish the wicked, especially in his protected kingdom.
Q4: What are the different philosophical perspectives on the cause of suffering presented by Dharma in his response to Parīkṣit?
A: Dharma presents several viewpoints on the origin of suffering:
- Ātma-vāda: Suffering arises from attachment to the ego, desires, ignorance and forgetfulness of the true Self (Ātman).
- Daiva: Fate or divine will governs all outcomes.
- Karma: Present suffering is the result of past actions.
- Svabhāva: Inherent nature and the modes of material nature (Guṇas) dictate behavior and consequences.
- Dharma also suggests that the ultimate cause of suffering might be beyond human logic and description.
Q5: What is the significance of Parīkṣit’s statement that “wrongly accusing someone is akin to committing the unrighteous act itself”?
A: This statement highlights the subtlety of Dharma, emphasizing that intention and understanding are crucial. Even the act of pointing blame without proper discernment or justification can have negative karmic consequences. It underscores the importance of careful reflection and avoiding hasty judgment, even when witnessing apparent wrongdoing.
Q6: How does Parīkṣit explain the decline of Dharma in terms of the bull’s legs?
A: Parīkṣit explains that in the Kṛta Yuga, Dharma had four legs: austerity (tapa), purity (śauca), compassion (dayā), and truthfulness (satya). With the onset of Kali Yuga, the influence of adharma has progressively broken the first three legs, leaving only truthfulness standing precariously and threatened by Kali.
Q7: Why does Parīkṣit ultimately spare Kali’s life despite Kali’s unrighteous actions?
A: Parīkṣit spares Kali’s life due to his merciful nature and his role as a shelter for all, even the wicked. While committed to upholding Dharma, he demonstrates compassion towards the surrendered soul, albeit with firm boundaries and consequences for Kali’s presence in his kingdom.
Q8: What are the five places that King Parīkṣit designates as abodes for Kali, and what do these places represent?
A: The five places designated for Kali are:
- Gambling: Represents deceit, loss of control, and societal disruption.
- Intoxication: Symbolizes loss of judgment, mental imbalance, and impaired consciousness.
- Illicit relationships: Represents moral degradation, violation of Dharma, and societal instability.
- Animal slaughter: Signifies a lack of compassion, violence, and disregard for life.
- Gold (wealth): Represents greed, falsehood, lust, passion, and enmity arising from material attachment.
These places are where unrighteousness (adharma) thrives and where Kali’s negative influence is most potent.
Q9: What is the final instruction given in the chapter regarding these abodes of Kali?
A: The chapter concludes with the instruction that those who desire true well-being, especially righteous individuals, leaders, and spiritual guides, should strictly avoid these five abodes of Kali to protect themselves from the influence of unrighteousness and maintain spiritual integrity.
Q10: What is the significance of the final verses describing Parīkṣit’s rule and the restoration of Dharma?
A: The final verses emphasize the positive impact of righteous leadership in counteracting the negative influences of Kali Yuga. Parīkṣit’s actions of banishing Kali and upholding Dharma lead to the restoration of the lost aspects of righteousness and the flourishing of the Earth. His just rule ensures a protected environment for spiritual practices, highlighting the crucial role of a dharmic king in maintaining cosmic order even as darkness encroaches.
