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O best of the devatās! I lament for myself and you, and for the devatās, Pitṛs, sages, devotees and all the varṇas and āśramas.
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- Saying this, Nārada with his vīṇa ascended to Svarga. Yudhiṣṭhira, taking those words in his heart, gave up his lamentation.
- Seeing the men’s sinful qualities filled with greed and the extremely inauspicious symptoms appearing according to time, he spoke to Bhīma.
- From him, by his mercy we have attained wealth, kingdom, wives, life, family, citizens, victory over enemies, and the higher worlds.
- This pigeon, a messenger of death, the owl which is making my mind tremble and the crow desire to empty the universe with their harsh cries.
- The calves do not drink milk and the cows do not give milk. The cows wail with tearful faces and the bulls do not enjoy the fields.
- O Arjuna! Are our relatives, the Madhus, Bhojas, Daśārhas, Arhas, Sātvatas, Andhakas and Vṛṣṇīs well in Dvārakā?
- Is Lord Govinda, who is kind to the brāhmaṇas and affectionate to the devotees, happily presiding over the Sudharmā hall surrounded by his friends in the city?
- Were you struck by harsh words without affection? Did you fail to give what you had promised to someone who requested from you and then remained silent?
- Giver of shelter, did you perhaps reject brāhmaṇas, children, cows, elders, invalids and women, and other living beings, who took shelter of you?
- pāṇḍava-svargārohaṇaṁ nāma
- Just as a dead person without life becomes repulsive, the world which is separated from Kṛṣṇa even for a moment appears repulsive.
- O best of kings! Without the lord, my dear friend, companion, my mind being vacant, while protecting his queens on the road, like a weakling, I was defeated by criminal cowherds.
- According to common vision only, the destruction of the Yadus occurred by the will of the Lord, because actually living beings themselves cause their own survival and destruction.
- When I remember the words of Govinda which were suitable to place, time and subject, and which calmed the pain in my heart, those words break my heart.
- When Arjuna contemplated the lotus feet of Kṛṣṇa with deep affection, his intelligence, regaining steadiness, became calm.
- Regarding both burdens equally, the Lord separated himself from that portion of the Yadus by which he removed the burden of the earth, like removing a thorn with another thorn.
- He enthroned Vajra as the king of Śūrasena in Mathurā and then being capable, performing pṛajāpatya sacrifice, placed within himself the fires.
- Giving up all clothing and bracelets, he was free of thoughts of “I” and “mine” and the unlimited bonds of attraction.
- He wore torn cloth, did not eat, stopped speaking, shaved his head, and showed himself as a dumb or insane person or a ghost.
- Vidura also, by absorbing his mind in Kṛṣṇa, gave up his body at Prabhāsa and went to his abode escorted by Pitṛs.
- parīkṣite dharma-pṛthvī-saṁvādo nāma
- He married Iṛāvatī, the daughter of king Uttara, and bore four sons starting with Janamejaya.
- He had gone out from his city to gather tribute with his troops along with chariots, horses, and elephants on a chariot with lion flag, pulled by black horses and well decorated.
- Conquering Bhadrāśva, Ketumāla, Bhārata, the northern Kuru provinces, and other countries such as Kimpuruṣa, he received taxes.
- Hear from me the most astonishing event that suddenly occurred while he was following this procedure of the previous kings daily.
- O best of the devatās! I lament for myself and you, and for the devatās, Pitṛs, sages, devotees and all the varṇas and āśramas.
- While the earth and dharma were conversing, the king named Parīkṣit came to the Sarasvatī River flowing east.
- atha saptadaśo 'dhyāyaḥ
- Situated in his chariot, with his bow poised, in a voice deep as thunder, he questioned the śūdra dressed in gold.
- Except for your tears, the tears of living beings have never fallen on the earth which was ruled by the Kuru kings and well protected by arms of punishment.
- Son of Surabhī! You have four legs. Who has cut off three of your legs? There should never be such a condition in the state ruled by kings following Kṛṣṇa.
- O best of men! I do not know the person who is the cause of my suffering, since I am bewildered by different statements of scripture.
- Some say the self is the cause of suffering. Others say planets are the cause of suffering. Others say karma is the cause. Others say the inherent property of matter is the cause.
- It is certain that the course of the Lord’s māyā is beyond the thought and words of the living entities.
- Pacifying dharma and earth in this way, Parīkṣit took his sharp sword for killing Kali, the cause of adharma.
- Seeing the king intending to kill him he gave up the markings of a king in great fear and bowed his head to Parīkṣit’s feet.
- When you become situated in devatās and men, all sorts of irreligion follow: greed, untruth, theft, vulgarity, giving up dharma, poverty, deceit, quarrel and pride.
- Directed in this way by Parīkṣit, trembling Kali spoke to Parīkṣit who had his sword raised, appearing like Yama ready to kill him.
- When implored again, the king gave the place where there was gold. In that place there will be untruthfulness, intoxication, illicit sex, pride, and enmity.
- This king, the son of Abhimanyu, who, by protecting the earth, has allowed you to be consecrated for performing sacrifice, had such authority.
- vipra-śāpopalambhanaṁ nāma
- On the day that the Lord left the earth, at that very instant, Kali, the source of irreligion, entered the world.
- Kali was an attentive tiger among inattentive men. But what could powerful Kali do to the innocent people since he was afraid of the devotees?
- One day while taking his bow and hunting in the forest, after pursuing animals he became tired, hungry and very thirsty.
- Not seeing water anywhere, he entered the hermitage of a sage, and saw the peaceful sage sitting with closed eyes.
- In anger he placed a dead snake on the shoulder of the sage using the tip of his bow, left the hermitage and returned to his city.
- This is the sin of kings who are like fat crows! It is a sin committed by servants or door-keepers, who are like dogs, acting against their masters.
- By my order Takṣaka will bite this black sheep of his family, offender of my father, trespasser of boundaries.
- O child! When this king, representative of Viṣṇu, disappears, the people, suffering from thieves, like unprotected sheep, will be destroyed in an instant.
- The Lord, the soul of all beings, should forgive the sin committed to your innocent devotee by this boy of immature intelligence.
TRANSLATION
O earth! Are you lamenting because the women are not protected by the husbands, children are not protected by parents and moreover suffer at the hands of merciless people? Are you lamenting about learned words being spoken in brāhmaṇa families with sinful conduct? Are you lamenting the best of brāhmaṇas serving kings with no respect for brāhmaṇas?
COMMENTARY
Are women are not protected by their husbands? The children are not protected by the parents. Moreover they are suffering because of merciless persons. Are you lamenting apparent learned words (devīm vācam) in brāhmaṇa families of bad conduct? Are you lamenting those of noble family who are serving kings who have no devotion to brāhmaṇas?
|| 1.16.23 ||
kiṁ kṣatra-bandhūn kalinopasṛṣṭān
rāṣṭrāṇi vā tair avaropitāni |
itas tato vāśana-pāna-vāsaḥ-
snāna-vyavāyonmukha-jīva-lokam ||
TRANSLATION
Are you lamenting about degraded kṣatriyas influenced by Kali, or countries ruled negligently by them? Are you lamenting because people are engaged in eating, drinking, dressing, bathing, and sexual relationships without regard for restrictions?
COMMENTARY
Upasṛṣtān means spread. Avaropitāni means abandoned.
|| 1.16.24 ||
yadvāmba te bhūri-bharāvatāra-
kṛtāvatārasya harer dharitri |
antarhitasya smaratī visṛṣṭā
karmāṇi nirvāṇa-vilambitāni ||
TRANSLATION
O mother! O earth! Are you lamenting on remembering the activities — which make a mockery of liberation by their sweetness — of the Lord who appeared to relieve your heavy burden and then disappeared, leaving you alone?
COMMENTARY
Remembering the activities of the Lord who appeared (kṛtāvatārasya) to relieve (avatāra) your burden. The activities made liberation a laughing stock (vilambitāni) because of their sweetness. The syllables ḍa and la can be exchanged and thus the word becomes viḍambitāni (mocking).
|| 1.16.25 ||
idaṁ mamācakṣva tavādhi-mūlaṁ
vasundhare yena vikarśitāsi |
kālena vā te balināṁ balīyasā
surārcitaṁ kiṁ hṛtam amba saubhagam ||
TRANSLATION
O earth! Please tell me the cause for your anxiety by which you have become extremely thin. O mother! Has time which is strongest of the strong, stolen your good fortune worshipped by the devatās?
COMMENTARY
Vikarśitāsi means “made extremely thin.”
|| 1.16.26-31 ||
dharaṇy uvāca—
bhavān hi veda tat sarvaṁ yan māṁ dharmānupṛcchasi |
caturbhir vartase yena pādair loka-sukhāvahaiḥ ||
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 ||
TRANSLATION
The earth said:
You know all the dharma about which you are asking me. I am lamenting the population which is now influenced by the sinful glance of Kali, and which is devoid of the Lord, the abode of Lakṣmī, the abode of qualities, by whose power you existed with four legs which gave benefit to the people, and in whom reside the following eternal, great qualities, which do not disappear at any time: truthfulness, purity, compassion, control of anger, generosity, self-satisfaction, straightforwardness, control of mind, control of external senses, following his caste role during pastimes, neutrality to all, tolerance, indifference to material enjoyment, consideration of scripture, omniscience, distaste for material enjoyment, control of others, determination in battle, influence, skill, defining social duties, independence, expertise in arts, beauty, lack of confusion, tenderness, boldness, modesty, being good-natured, sharpness of mind, sharpness of the knowledge senses and action senses, the abode of enjoyment, imperturbability, steadiness, faith, fame, respectability, lack of pride, and as well, other qualities desirable for those who want greatness.
COMMENTARY
“You know all about dharma since you are dharma personified.”
“Though I know, I want to hear from your mouth.” Therefore she speaks. You know the dharma because of which you exist with four legs. Present tense is used since the condition is near the present. The sentence continues till verse 31.
Satyam means speaking about things as they are. Śaucam means purity. Dayā means sympathizing with other’s suffering, protecting those who have surrendered, and being friendly to devotees. Kṣānti means having control of the mind even when angry. Tyāga means generosity. Santoṣa means satisfied in the self. Ārjavam means honesty, not crooked. Śama means control of the mind, by which one has firm vows. Dama means control of the external senses. Tapas means acting according to one’s nature such as kṣatriya during pastimes. Sāmyam means devoid of thinking one is an enemy and another is a friend. Titikṣa is tolerance when others offend you. Uparati is indifference to attaining material enjoyment. Śrutam means judging by scripture. Jñānam means omniscience and gratitude etc. Virakti means absence of taste for material enjoyment. Aiśvaryam is control of others. Śauryam is determination in battle. Tejas is influence. Balam is skill. Smṛti means searching out what should be done as duty. Svātantryam is non-dependence on others. Kauśalam is skill in arts and play. Kāntih is beauty. Dhairyam is not being agitated. Mārdavam is being very young and being tender with prema. Prāgalbhyam is extreme boldness. Praśraya is mildness. Śīla means good natured. Sahas is sharpness of mind. Tejas is sharpness of knowledge senses. Ojas is sharpness of action senses. Bhaga is being the shelter of enjoyment. Gāmbhiryam is not being imperturbable. Sthairyam is not being fickle. Āstikyam is faith. Kīrti is fame. Māna is being worthy of worship. Anahaṅkṛti is absence of pride. Other qualities include being true to one’s word, respecting brāhmaṇas and being affectionate to the devotees. These great qualities are eternal—existing over all time in the Lord. The Lord has said:
māṁ bhajanti guṇāḥ sarve nirguṇaṁ nirapekṣakam
suhṛdaṁ priyam ātmānaṁ sāmyāsaṅgādayo ’guṇāḥ
All superior transcendental qualities, such as being beyond the modes of nature, detached, the well-wisher, the most dear, the Supersoul, equally situated everywhere, and free from material entanglement—all such qualities, free from the transformations of material qualities, find their shelter and worshipable object in Me. SB 11.13.40
Thus, though the Lord is beyond the guṇas, he possesses qualities, great qualities, which are spiritual, beyond matter, arising from his svarūpa. Even during universal destruction, these qualities do not disappear (na viyanti). If they continually reside in Kṛṣṇa, even during the final destruction, then the qualities just listed must all be eternal. If they are eternal, the objects in which they exist must also be eternal. Thus the pastimes, the participants in the pastimes, the places of the pastimes and all ingredients are eternal.
|| 1.16.32 ||
ātmānaṁ cānuśocāmi bhavantaṁ cāmarottamam |
devān pitṝn ṛṣīn sādhūn sarvān varṇāṁs tathāśramān ||
TRANSLATION
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