श्रीमद्भागवतम् प्रथम स्कन्ध: अथ सप्तदश: अध्याय: सूत उवाच - Soota said - तत्र गोमिथुनं राजा हन्यमानमनाथवत् ।
दण्डहस्तं च वृषलं ददृशे नृपलाञ्छनम् ॥१॥
तत्र गो-मिथुनम् राजा there, a cow and bull, the king
हन्यमानम्-अनाथवत् being beaten, unprotected दण्ड-हस्तम् च वृषलम् baton in hand, and the Shudra (Kali) ददृशे नृप-लाञ्छनम् saw in a king's garb There, on the bank of Saraswati river, king Pareekshit saw an unprotected, cow and a bull being beaten, by a Shoodra, in the garb of a king, with a baton in hand.


वृषं मृणालधवलं मेहन्तमिव बिभ्यतम् ।
वेपमानं पदैकेन सीदन्तं शूद्रताडितम् ॥२॥
वृषम् मृणाल-धवलम् bull, lotus stalk (like) white
मेहन्तम्-इव बिभ्यतम् urinating as if frightened वेपमानम् पद-एकेन trembling, by one leg सीदन्तम् शूद्र-ताडितम् pained, by Shudra beaten The bull, white as a lotus stalk, stood on one foot, urinating as though with fear, trembling, and pained, being beaten by the Shudra.


गां च धर्मदुधां दीनां भृशं शूद्रपदाहताम् ।
विवत्सां साश्रुवदनां क्षामां यवसमिच्छतीम् ॥३॥
गाम् च धर्म-दुधाम् दीनाम् and the cow, righteousness producing, miserable
भृशम् शूद्र-पद-आहताम् very much, by the Shudra's feet hit विवत्साम् साश्रुवदनाम् without (her) calf, with face covered with tears क्षामाम् यवसम्-इच्छतीम् lean and thin, grass longing for He saw the cow who produces righteousness, without her calf, in a miserable conditon, lean and thin, face covered with tears and longing for grass, being kicked by the Shudra.


पप्रच्छ रथमारूढ: कार्तस्वरपरिच्छदम् ।
मेघगम्भीरया वाचा समारोपितकार्मुक: ॥४॥
पप्रच्छ रथम्-आरूढ: asked on the chariot mounted
कार्तस्वर-परिच्छदम् by gold plated मेघ-गम्भीरया वाचा cloud like deep voiced समारोपित-कार्मुक: with strung bow Pareekshita, who was mounted on his gold plated chariot, stringing his bow, in a deep cloud like voice asked …


कस्त्वं मच्छरणे लोके बलाद्धंस्यबलान् बली ।
नरदेवोऽसि वेषेण नटवत्कर्मणाद्विज: ॥५॥
क:-त्वम् मत्-शरणे लोके who are you, in my protected world
बलात्-हंसि-अबलान् बली (to) forcefully strike, the weak, being powerful नरदेव:-असि वेषेण king (you) are by attire नटवत्-कर्मणा-अद्विज: like an actor, by action a Shudra Who are you? How dare you strike a being who is weak, in the world protected by me, even though you are powerful? As an actor, by your attire you look like a king but your actions are like that of a Shudra.


यस्त्वं कृष्णे गते दूरं सह गाण्डीवधन्वना ।
शोच्योऽस्यशोच्यान् रहसि प्रहरन् वधमर्हसि ॥६॥
य:-त्वम् कृष्णे गते दूरम् that you, Krishna having gone far
सह गाण्डीव-धन्वना with Gaandeeva (bearing) Arjuna शोच्य:-असि-अशोच्यान् offender are harmless रहसि प्रहरन् वधम्-अर्हसि in private striking, (to be) slain deserve Krishna having gone far along with Gaandeeva bearing Arjuna, that you, in lonely places strike harmless beings, so you are an offender and therefore deserve to be slain.


त्वं वा मृणालधवल: पादैर्न्यून: पदा चरन् ।
वृषरूपेण किं कश्चिद् देवो न: परिखेदयन् ॥७॥
त्वम् वा मृणाल-धवल: you or, lotus stalk like white
पादै:-न्यून: पदा चरन् by legs lessened, by (one) leg moving वृष-रूपेण किम् कश्चिद् in a bull's form, is it some देव: न: परिखेदयन् deity, us (causing) sorrow Or, you, who are white as a lotus stalk, is it that you are some diety in the form of a bull, having lost your three legs, moving about with one leg and so causing us sorrow?


न जातु पौरवेन्द्राणां दोर्दण्डपरिरम्भिते ।
भूतलेऽनुपतन्त्यस्मिन् विना ते प्राणिनां शुच: ॥८॥
न जातु पौरव-इन्द्राणाम् never happened, by Paurava kings'
दोर्दण्ड-परिरम्भिते mighty arms protected भूतले-अनुपतन्ति-अस्मिन् on (this) land, fall in this विना ते प्राणिनाम् शुच: except you, creatures misery It has never happened that in this land protected by the mighty arms of the Paurava kings, any creature having fallen into misery, except you.


मा सौरभेयानुशुचो व्येतु ते वृषलाद्भयम् ।
मा रोदीरम्ब भद्रं ते खलानां मयि शास्तरि ॥९॥
मा सौरभेय-अनुशुच: do not, O Bull! grieve,
व्येतु ते वृषलात्-भयम् ends your, from the Shudra fear मा रोदी:-अम्ब भद्रम् ते do not weep O Mother! good be to you खलानाम् मयि शास्तरि of the evil beings by my punishing O Bull! Do not grieve, as your fear of the Shudra is come to end. O Mother! Do not weep, the evil doers will be punished by me.


यस्य राष्ट्रे प्रजा: सर्वास्त्रस्यन्ते साध्व्यसाधुभि: ।
तस्य मत्तस्य नश्यन्ति कीर्तिरायुर्भगो गति: ॥१०॥
यस्य राष्ट्रे प्रजा: सर्वा:- in whose kingdom, the public all
त्रस्यन्ते साध्वि-असाधुभि: are oppressed, O Virtuous One! By the wicked तस्य मत्तस्य नश्यन्ति his wild (king's) are ruined कीर्तिरायुर्भगो गति: fame, age, wealth and other world's prospects O Virtuous One! That wild king in whose kingdom all the public is randomly oppressed by the wicked, his fame, age, wealth and prospects of the other world are all ruined.


एष राज्ञां परो धर्मो ह्यार्तानामार्तिनिग्रह: ।
अत एनं वधिष्यामि भूतद्रुहमसत्तमम् ॥११॥
एष राज्ञाम् पर: धर्म: this (is) kings highest duty
हि-आर्तानाम्-आर्ति-निग्रह: indeed of the oppressed, sorrow to remove अत: एनम् वधिष्यामि therefore him, will kill भूत-द्रुहम्-असत्तमम् creatures' enemy wicked It is indeed the foremost duty of the kings to remove the sorrow of the oppressed. So I will kill him, as he is a wicked fellow and an enemy of the living beings.


कोऽवृश्चत् तव पादांस्त्रीन् सौरभेय चतुष्पद ।
मा भूवंस्त्वादृशा राष्ट्रे राज्ञां कृष्णानुवर्तिनाम् ॥१२॥
क:-अवृश्चत् who cut off
तव पादान्-त्रीन् your legs three सौरभेय चतुष्पद O Bull, quadruped मा भूवन्-त्वादृशा: may not be like you (afflicted) राष्ट्रे राज्ञाम् in the kingdom of the kings कृष्ण-अनुवर्तिनाम् Krishna's followers O Bull! Quadruped as you are, who cut off your three legs? May there not be anyone afflicted as you are in the kingdom of the kings who are the followers of Krishna.


आख्याहि वृष भद्रं व: साधूनामकृतागसाम् ।
आत्मवैरूप्यकर्तारं पार्थानां कीर्तिदूषणम् ॥१३॥
आख्याहि वृष भद्रम् व: Pray, say O Bull! good be to you
साधूनाम्-अकृत-आगसाम् all saints, not committers of sins आत्म-वैरूप्य-कर्तारम् self distortion causing पार्थानाम् कीर्ति-दूषणम् of Paandavas fame blemisher Pray, tell me, O Bull! Good be to saintly people like you, who do not commit any sins, who is the cause of your distortion and also the blemisher of Paandava's fame?


जनेऽनागस्यघं युञ्जन् सर्वतोऽस्य च मद्भयम् ।
साधूनां भद्रमेव स्यादसाधुदमने कृते ॥१४॥
जने-अनागस्य-अघम् युञ्जन् to innocent people, evil doers
सर्वत:-अस्य च मत्-भयम् from every where, his and from me is danger साधूनाम् भद्रम्-एव स्यात्- of the saintly, benefit only happens असाधु-दमने कृते by evil (peoples') destruction causing For the one who does evil to an innocent person, there is danger from me from everywhere. It is only for the benefit of the saintly to cause destruction of the unvirtuous.


अनागस्स्विह भूतेषु य आगस्कृन्निरङ्कुश: ।
आहर्तास्मि भुजं साक्षादमर्त्यस्यापि साङ्गदम् ॥१५॥
अनागस्सु-इह भूतेषु on harmless here creatures
य: आगस्कृत्-निरङ्कुश: who-so-ever causes harm, unbridled आहर्ता-अस्मि भुजम् साक्षात्- snapper am I, arm veritable अमर्त्यस्य-अपि स-अङ्गदम् god may be, along with armlet Here, who-so-ever, unbridled, causes harm to any harmless creature, may he be a veritable god, I will cut off his arm along with the armlet adorning it.


राज्ञो हि परमो धर्म: स्वधर्मस्थानुपालनम् ।
शासतोऽन्यान् यथाशास्त्रमनापद्युत्पथानिह ॥१६॥
राज्ञ: हि परम: धर्म: of kings indeed (is) foremost duty
स्व-धर्मस्थ-अनुपालनम् in own duties placed, to protect शासत:-अन्यान् यथा-शास्त्रम्- punishing others, according to scriptures अनापदि-उत्पथान्-इह without adversity, having strayed It is the foremost duty of the kings to protect those who are practising their virtuous path, and punishing those others, according to the scriptures, who go astray without the occurrence of any adversity.


धर्म उवाच - Dharma said - एतद्व: पाण्डवेयानां युक्तमार्ताभयं वच: ।
येषां गुणगणै: कृष्णो दौत्यादौ भगवान् कृत: ॥१७॥
एतत्-व: पाण्डवेयानाम् this of you all Paandavas
युक्तम्-आर्त-अभयम् वच: appropriate, to the distressed, fearless speech येषाम् गुण-गणै: कृष्ण: whose virtue groups, Krishna दौत्य-आदौ भगवान् कृत: messenger etc., The Lord did This, is quite like you all the scions of the Paandavas, giving protection to the distressed, with fearless speech. Impressed by such host of virtues, that The Lord Krishna played messenger., etc to you.


न वयं क्लेशबीजानि यत: स्यु: पुरुषर्षभ ।
पुरुषं तं विजानीमो वाक्यभेदविमोहिता: ॥१८॥
न वयम् क्लेश-बीजानि do not we, suffering's seed (cause)
यत: स्यु: पुरुष-ऋषभ from where occur, O of men the highest! पुरुषम् तम् विजानीम: man that, know वाक्य-भेद-विमोहिता: speech different confused O jewel among men! As we are confused by the different statements of philosophers, we do not know the root cause, or the man from where the sufferings occur.


केचिद् विकल्पवसना आहुरात्मानमात्मन: ।
दैवमन्ये परे कर्म स्वभावमपरे प्रभुम् ॥१९॥
केचित् विकल्प-वसना: some, controversies taking on
आहु:-आत्मानम्-आत्मन: say self is one self's (suffering) दैवम्-अन्ये परे कर्म fate (say) others, (and yet) others actions स्वभावम्-अपरे प्रभुम् nature others, and God Some people take the support of controversies and place one self to be the cause of ones sufferings. Others say Providence is the cause, yet others say sufferings are the effect of ones own actions and others blame it on Nature and God.


अप्रतर्क्यादनिर्देश्यादिति केष्वपि निश्चय: ।
अत्रानुरूपं राजर्षे विमृश स्वमनीषया ॥२०॥
अप्रतर्क्यात्-अनिर्देश्यात्- beyond discussion, beyond speech
इति केषु-अपि निश्चय: this is by some also is established अत्र-अनुरूपम् राजर्षे here according to, O divine King विमृश स्व-मनीषया decide by your own intellect Some people establish it as beyond speech or discussion. So O divine King , take a decision according to your discretion, here, in this matter..


सूत उवाच - Soota said - एवं धर्मे प्रवदति स सम्राड् द्विजसत्तम ।
समाहितेन मनसा विखेद: पर्यचष्ट तम् ॥२१॥
एवम् धर्मे प्रवदति thus (when) Dharma said
स: सम्राट् द्विजसत्तम that emperor, O Shaunaka! समाहितेन मनसा with composed mind विखेद: पर्यचष्ट तम् sorrow less, asked him O Shaunaka! When Dharma said like this, the emperor, Pareekshit asked him with a sorrow less and composed mind.


राजा-उवाच - The king said - धर्मं ब्रवीषि धर्मज्ञ धर्मोऽसि वृषरूपधृक् ।
यदधर्मकृत: स्थानं सूचकस्यापि तद् भवेत् ॥२२॥
धर्मम् ब्रवीषि धर्मज्ञ right you are saying, knower of righteousness,
धर्म:-असि वृष-रूप-धृक् you are righteousness, bull form taking यत्-अधर्म-कृत: स्थानम् that of evil doer place सूचकस्य-अपि तत् भवेत् that of informer also, that only happens You are talking of what is right, so you have the knowledge of righteousness, nay you yourself are righteousness taking on a form of a bull. You also know that what ever condition befalls an evil doer, the same befalls the one who informs about it.


अथवा देवमायाया नूनं गतिरगोचरा ।
चेतसो वचसश्चापि भूतानामिति निश्चय: ॥२३॥
अथवा देव-मायाया or, of the divine Maaya
नूनम् गति:-अगोचरा surely, ways are beyond sight चेतस: वचस:-च-अपि of mind, of speech, and also भूतानाम्-इति निश्चय: of human beings, definitely Or, the proper conclusion surely is that the ways of divine Maaya are beyond the comprehension of the mind and speech of human beings.


तप: शौचं दया सत्यमिति पादा: कृते कृता: ।
अधर्मांशैस्त्रयो भग्ना: स्मयसङ्गमदैस्तव ॥२४॥
तप: शौचम् दया सत्यम्- austerity, purity, compassion, truthfulness,
इति पादा: कृते कृता: these, legs in Krita (age) were there अधर्म-अंशै:-त्रय: भग्ना: by the unrighteousness portions, three (legs) are broken स्मय-सङ्ग-मदै:-तव pride, attachment, audacity of yours In the Krita Yuga, (Satyuga), you were supposed to have four legs, namely, austerity, purity, compassion and truthfulness. Now, generated by the portion of unrighteousness, three legs of yours are broken, namely, pride, attachment and haughtiness.


इदानीं धर्मपादस्ते सत्यं निर्वर्तयेद् यत: ।
तं जिघृक्षत्यधर्मोऽयमनृतेनैधित: कलि: ॥२५॥
इदानीम् धर्म-पाद:-ते just now, O Dharma! Leg your
सत्यम् निर्वर्तयेत् यत: by truth is supported, because of which तम् जिघृक्षति-अधर्म:- it to break wanting, unrighteous अयम्-अनृतेन-एधित: कलि: this, by falsehood fed Kali O Dharma, just now you are supported by truth enabling you to move on your one leg. But Kali, who is nourished by falsehood wants to break even that leg of yours.


इयं च भूर्भगवता न्यासितोरुभरा सती।
श्रीमद्भिस्तत्पदन्यासै: सर्वत: कृतकौतुका ॥२६॥
इयम् च भू:-भगवता न्यासित:- this and earth, by The Lord relieved
उरु-भरा सती (from) great burden, being, श्रीमद्भि:-तत्-पद-न्यासै: glorious, by Lordship's foot prints सर्वत: कृत-कौतुका every where adorned celebrates And this cow, the gentle Earth, whose great burden was relieved by The Lord, was adorned by His glorious foot prints every where, and so celebrates.


शोचत्यश्रुकला साध्वी दुर्भगेवोज्झिताधुना ।
अब्रह्मण्या नृपव्याजा: शूद्रा भोक्ष्यन्ति मामिति ॥२७॥
शोचति-अश्रु-कला साध्वी worries tearful, lady
दुर्भगा-इव-उज्झिता-अधुना destitute like, forsaken now अब्रह्मण्या नृपव्याजा: शूद्रा non-Braahmanas, king posing Shudras भोक्ष्यन्ति माम्-इति will rule me, thus The gentle lady, Earth, with tearful eyes worries, that 'now that I am forsaken by Krishna, the non-Braahmanas Shudras, posing as kings, will rule me. Thus.


इति धर्मं महीं चैव सान्त्वयित्वा महारथ: ।
निशातमाददे खड्गं कलयेऽधर्महेतवे ॥२८॥
इति धर्मम् महीम् च-एव thus Dharma, Earth and also
सान्त्वयित्वा महारथ: consoling, the great charioteer निशातम्-आददे खड्गम् sharp edged drew sward कलये-अधर्म-हेतवे (for) Kali the unrighteousness cause Thus consoling Dharma and Earth, the great charioteer Pareekshit, drew his sharp edged sward, for Kali, the cause of unrighteousness.


तं जिघांसुमभिप्रेत्य विहाय नृपलाञ्छनम् ।
तत्पादमूलं शिरसा समगाद् भयविह्वल: ॥२९॥
तम् जिघांसुम्-अभिप्रेत्य him desirous to kill, knowing,
विहाय नृप-लाञ्छनम् throwing kings attire तत्-पाद-मूलम् शिरसा in his feet root, with head समगाद् भय-विह्वल: bowed, fear tormented Kali, knowing that Pareekshit was keen to kill him, bowed down with his head at the feet root of the king, tormented with fear.


पतितं पादयोर्वीर: कृपया दीनवत्सल: ।
शरण्यो नावधीच्छ्लोक्य आह चेदं हसन्निव ॥३०॥
पतितम् पादयो:-वीर: fallen at feet the mighty
कृपया दीन-वत्सल: by kindness the protector of the meek शरण्य: न-अवधीत्-श्लोक्य: kind to refuge seeking, did not kill, the praiseworthy आह च-इदम् हसन्-इव said and this, smiling as if The praiseworthy and mighty king Pareekshit, protector of the meek and kind to the refuge seeking, prompted by kindness, smilingly said to Kali who had fallen to his feet.


राजोवाच - The king said - न ते गुडाकेशयशोधराणां बद्धाञ्जलेर्वै भयमस्ति किंचित् ।
न वर्तितव्यं भवता कथंचन क्षेत्रे मदीये त्वमधर्मबन्धु:॥३१॥
न ते गुडाकेश-यशोधराणाम् not your, of Arjuna's fame bearing,
बद्ध-अञ्जले:-वै folded hands, surely भयम्-अस्ति किंचित् fear is somewhat, न वर्तितव्यम् भवता कथंचन should not stay, by you at all क्षेत्रे मदीये त्वम्-अधर्म-बन्धु: in territory mine, you of unrighteousness companion As you have come folded hands, you have no cause of fear from the fame holding kings of Arjuna. But as you are a companion of unrighteousness, you are not to stay in my territory.


त्वां वर्तमानं नरदेवदेहेष्वनुप्रवृत्तोऽयमधर्मपूग: ।
लोभोऽनृतं चौर्यमनार्यमंहो ज्येष्ठा च माया कलहश्च दम्भ: ॥३२॥
त्वाम् वर्तमानम् your presence
नरदेव-देहेषु-अनुप्रवृत्त:- in the king's bodies, has entered अयम्-अधर्म-पूग: this unrighteousness hosts लोभ:-अनृतम् चौर्यम्- greed, falsehood, stealing, अनार्यम्-अंह: ज्येष्ठा च wickedness, sinning, poverty and माया कलह:-च दम्भ: wile, quarrelling and hypocrisy By your presence, the hosts of evil, like greed, falsehood, stealing, wickedness, tendency to commit sins, poverty, wile, quarrelling and hypocrisy have entered the bodies of kings.


न वर्तितव्यं तदधर्मबन्धो धर्मेण सत्येन च वर्तितव्ये ।
ब्रह्मावर्ते यत्र यजन्ति यज्ञैर्यज्ञेश्वरं यज्ञवितानविज्ञा:॥३३॥
न वर्तितव्यम् तत्- not should stay, therefore,
अधर्म-बन्धो of unrighteousness companion धर्मेण सत्येन च वर्तितव्ये for piety and truth, and fit to live ब्रह्मावर्ते यत्र यजन्ति in Brahmaavarta, where perform यज्ञै:-यज्ञेश्वरम् by sacrifices to the Lord of Sacrifice यज्ञ-वितान-विज्ञा: by sacrificial rituals knowing (Braahmanas) Therefore you should not stay here, O companion of unrighteousness. This Brahmaavarta is fit to be an abode for piety and truth and where Braahmanas who are well versed in the rituals of performing Yagya, perform Yagya to please the Lord of Yagya.


यस्मिन् हरिर्भगवानिज्यमान इज्यामूर्तिर्यजतां शं तनोति ।
कामानमोघान् स्थिरजङ्गमानामन्तर्बहिर्वायुरिवैष आत्मा ॥३४॥
यस्मिन् हरि:-भगवान्- where Shree Hari the Lord
इज्यमान: इज्या-मूर्ति:- being (pleased by) Yagya, Yagya personified यजताम् शम् तनोति the performers' blesses, grants कामान्-अमोघान् desires many स्थिर-जङ्गमानाम्- of animate and inanimate अन्त:-बहि:-वायु:- inside and outside air, इव-एष आत्मा like He is Ataman (the soul) Where, that is, in Brahmaavarta, the Lord Shree Hari, being propitiated by the performers of Yagya, Himself, personified as Yagya, blesses the performers and grants all their desires. He is the soul, like the air, which is inside and outside of every animate and inanimate being.


सूत उवाच - Soota said - परीक्षितैवमादिष्ट: स कलिर्जातवेपथु: ।
तमुद्यतासिमाहेदं दण्डपाणिमिवोद्यतम् ॥३५॥
परीक्षिता-एवम्-आदिष्ट: by Pareekshit, thus commanded
स: कलि:-जात-वेपथु: that Kali began to shiver तम्-उद्यत-असिम- him ready with sward, आह-इदम् दण्ड-पाणिम्- said this, rod holding (Yama) इव-उद्यतम् like, ready (to strike) Thus commanded by Pareekshit, that Kali began to tremble, and said thus to Pareekshit who was ready to strike with his sward like Yama (god of death) is ready with a rod in his hand.


कलिरुवाच - Kali said - यत्र क्वचन वत्स्यामि सार्वभौम तवाज्ञया ।
लक्षये तत्र तत्रापि त्वामात्तेषुशरासनम् ॥३६॥
यत्र क्वचन वत्स्यामि where ever I live
सार्वभौम O Emperor! तव-आज्ञया लक्षये by your command, (I) see तत्र तत्र-अपि त्वाम्- there there also you आत्त-इषु-शरासनम् holding arrow and bow O Emperor! Where so ever, I want to live, by your command, I see you every where, with bow and arrow in hand.


तन्मे धर्मभृतां श्रेष्ठ स्थानं निर्देष्टुमर्हसि ।
यत्रैव नियतो वत्स्य आतिष्ठंस्तेऽनुशासनम् ॥३७॥
तत्-मे धर्मभृताम् श्रेष्ठ therefore to me, O the foremost of the pious!
स्थानम् निर्देष्टुम्-अर्हसि place to direct, are capable यत्र-एव नियत: वत्स्य where only, permanently living आतिष्ठन्-ते-अनुशासनम् following your command O foremost of the pious! Therefore you may be pleased to direct me to the place where alone I may live permanently, following your command.


सूत उवाच - Soota said - अभ्यर्थितस्तदा तस्मै स्थानानि कलये ददौ ।
द्यूतं पानं स्त्रिय: सूना यत्राधर्मश्चतुर्विध: ॥३८॥
अभ्यर्थित:-तदा तस्मै asked for then, to him
स्थानानि कलये ददौ places to Kali allocated द्यूतम् पानम् स्त्रिय: सूना: dice, wine, woman and shambles यत्र-अधर्म:-चतु:-विध: where evils of four kinds When asked for, he gave Kali the four places, dice, wine woman and shambles, where vices of four kinds reside.


पुनश्च याचमानाय जातरूपमदात्प्रभु: ।
ततोऽनृतं मदं कामं रजो वैरं च पञ्चमम् ॥३९॥
पुन:-च याचमानाय again and demanding (to him)
जातरूपम्-अदात्-प्रभु: gold gave, the king तत:-अनृतम् मदम् from that, falsehood, intoxication, passion, कामम् रज: वैरम् च पञ्चमम् slaughter, animosity and fifth Again, on Kali's demand the mighty king gave him gold as a place to reside in. In this manner, he was given falsehood, intoxication, passion, slaughter and the fifth animosity.


अमूनि पञ्चस्थानानि ह्यधर्मप्रभव: कलि: ।
औत्तरेयेण दत्तानि न्यवसत्तन्निदेशकृत् ॥४०॥
अमूनि पञ्च-स्थानानि these five places
हि-अधर्म-प्रभव: कलि: surely of unrighteousness breeding Kali औत्तरेयेण दत्तानि by Uttaraa's son, (Pareekshit), allotted न्यवसत्-तत्-निदेशकृत् resided, his direction given Kali, the generator of unrighteousness resided in these five places allotted to him by Uttaraa's son, Pareekshit, following his directions.


अथैतानि न सेवेत बुभूषु: पुरुष: क्वचित् ।
विशेषतो धर्मशीलो राजा लोकपतिर्गुरु: ॥४१॥
अथ-एतानि न सेवेत therefore, these must not be resorted to
बुभूषु: पुरुष: क्वचित् by welfare seeking people, never विशेषत: धर्मशील: राजा particularly by pious monarch लोकपति:-गुरु: leader of the public, and a preceptor Therefore, these should never be resorted to by welfare seeking people, particularly by pious monarch, leader of the people and religious preceptor.


वृषस्य नष्टांस्त्रीन् पादान् तप: शौचं दयामिति ।
प्रतिसंदध आश्वास्य महीं च समवर्धयत् ॥४२॥
वृषस्य नष्टान् त्रीन् पादान् the bull's destroyed three legs
तप: शौचम् दयाम्-इति austerities, purity, compassion, these प्रतिसंदधे आश्वास्य restored, reassuring महीम् च समवर्धयत् earth and comforted (her) The king Pareekshit restored the three legs of the bull Dharma, namely, austerities, purity and compassion. He reassured the Earth and comforted her.


स एष एतर्ह्यध्यास्त आसनं पार्थिवोचितम् ।
पितामहेनोपन्यस्तं राज्ञारण्यं विविक्षता ॥४३॥
स: एष: एतर्हि-अध्यास्ते that this, right now, is seated
आसनम् पार्थिव-उचितम् on the throne, for kings fit पितामहेन-उपन्यस्तम् by grand-uncle bequeathed राज्ञा अरण्यम् विविक्षता king (Yudhishtthira), to the forest retiring That this king is the same, king Pareekshit to whom his grand-uncle King Yudhishtthira had bequeathed the royal throne, fit for kings, when he was retiring to the forest.


आस्तेऽधुना स राजर्षि: कौरवेन्द्रश्रियोल्लसन् ।
गजाह्वये महाभागश्चक्रवर्ती बृहच्छ्रवा: ॥४४॥
आस्ते-अधुना स: राजर्षि: is present now, that royal sage
कौरवेन्द्र-श्रिया-उल्लसन् by the Kaurava kings' glory shining गजाह्वये महाभाग:- in Hastinaapura, blessed चक्रवर्ती बृहत्-श्रवा: the emperor of extensive fame That royal sage, the blessed emperor Pareekshit is present now, in Hastinaapura, shining with the glory of the Kaurava kings, commanding extensive fame.


इत्थम्भूतानुभावोऽयमभिमन्युसुतो नृप: ।
यस्य पालयत: क्षोणीं यूयं सत्राय दीक्षिता: ॥४५॥
इत्थम्भूत-अनुभाव: अयम्- such impact is of this
अभिमन्यु-सुत: नृप: Abhimanyu's son, the king यस्य पालयत: क्षोणीम् (during) whose rule of the Earth यूयम् सत्राय दीक्षिता: you all for this ceremony have vowed Such is the impact of this king, the son of Abhimanyu, that while he rules this Earth, you all have undertaken the vow to perform this long time taking sacrifice.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथमस्कन्धे
कलिनिग्रहो नाम सप्तदश: अध्याय: ॥१७॥
Thus ends the seventh discourse entitled 'The Subjugation of Kali', in Book One of the great and glorious Bhaagavata-Puraana.