Bhagavatam study 94 1.17.31-36 Adharama-bandhu Kali can’t be allowed to live in the kingdom of Dharma-raja pautra

Discuss in our future sessions.
Thank you. Srimad Bhagavatam 117.31. Parishad Maharaj is now going to speak to Kali who has surrendered to him. When Parishad Maharaj is about to punish and kill him.
Srimad Bhagavatam 117.31. So time and time again here we will see that Parishad Maharaj invokes the glory of his ancestors and of his lord. Guda is sweetness. Ka is Brahma.
Isha is Shiva. So Gudakesha refers to that person whose sweetness defeats even Brahma and Shiva. That means the devotion of a devotee’s heart is so sweet that it defeats even Brahma and Shiva.
Of course, another meaning of Gudakesha also is that one who has conquered. Sleep. This represents conquered mode of ignorance.
So he said that we, I or we have inherited the glory of Gudakesha. So if somebody with folded hands in fear surrenders to us. So then, those people, they need not fear their death if they surrender to me.
Now, Vartitavyam. So Vartitavyam means that that person can continue to exist. They will not have to fear their death because they have surrendered.
Kshetremadiyetam dharmabandhu. Kshetremadiyetam. But in my Kshetra, in my kingdom, you cannot live.
No. Tam adharmabandhu. The second time, Kali is referred by this word adharmabandhu, the friend of adharma.
Again, the point being talked about here is that what we do is not determined simply by our actions. Now, there are, when we act, there are many other factors beyond our own actions which also contribute. Sometimes, some people who were alcoholics and if they then go to a bar, they feel as if there is a pull, some force which is making them drink.
And we all, if we live a very sattvic life and then suddenly we go to a place which is tamasik, we can actually feel the pull of that place. We can feel the terrible influence that that place is having. And that way, that creates some caution within us.
So, adharmabandhu means that if Kali has influence, then just by the presence of Kali, people will be driven towards adharma. One of the great illusions of the reductionistic worldview of science is that the universe is simply made of unconscious particles being acted upon by impersonal forces of nature. And what we do is up to us.
But the Bhagavatam describes a worldview where there are conscious agents underlying various natural phenomena. And thus, the actions that we do are determined not just by our intentions, but there are other factors which also cause those actions. They do not cause in the sense that sole cause, they are also one cause that impels.
So, when into this age people do adharma, it is not just they themselves doing adharma, it is they are impelled by forces beyond them to do adharma. So, that’s why Kali is used to refer, Kali is referred to here as adharmabandhu. That, now suppose somebody has a friend and that friend has another friend.
So, if we, now we have a friend and they have another friend and say, wherever that person A is there who is our friend, there B is also there. So, then if B is alcoholic and A is somewhere in between, A also goes along with B and drinks alcohol and then we go there, we will also feel pressured by them to drink. So, where Kali is there, adharma will soon come.
My adharmabandhu means that if we allow Kali into our hearts, into our homes, into our world, then along with Kali, adharma will soon come. And therefore, now here Parikshit Maharaj is saying that, oh Kali, you cannot stay in my kingdom. You have surrendered to me, so you can have your life, but you cannot have any sway on my kingdom.
I will talk about this in the next verse. Text 32. vartamanam nardev deheshu.
So, to you, if you are allowed to be present, then nardev deheshu. It is interesting, Kali is a being who is more powerful than us. So, here you are acting like a naradev, you are acting like a king.
Prabhupada uses the word man-god to refer to him. You will impel people towards adharma. You will instill adharma in people, so that adharmabandhu, that verse is being elaborated over here.
And what will you make him do? All kinds of adharmic activities. lobho andhatam chauryam chauryam anaryam amho. Greed, lying, robbing, uncivilized behavior, anaryam, amho is treachery.
yeshthachamaya kalahaschadambhaha. So, you will bring about misfortune, you will bring about illusion, you will bring about quarrel, and you will bring about vanity or hypocrisy. So, Panchit Maharaj here faces what we could say an ethical crisis.
A moral crisis is where we have two options. One is moral and another is immoral. So, to resist the immoral option, we just need some strong willpower.
But sometimes there is an ethical crisis in which there are two options and both of them are ethical or there is an ethic which will support both of them. Then which one to choose at that time is difficult to understand. So, at one level, as a king, Parikshit has a responsibility, the duty, ethical responsibility to protect his citizens.
But he is also a Kshatriya and Kshatriya also has a responsibility of protecting those who surrender to him. But, so, if the person who is surrendering, if he allows him to live, that person is going to kill. That person is going to, not exactly kill, that person is going to hurt people to the point that they will act, it will kill them spiritually because they will act in grievously sinful ways.
And eventually it will make them, they may kill each other materially also because if people become too greedy, too lusty, that’s what they are going to do. So, when he has these two dharmas which are pulling him in two different directions. So, one is he has to protect his citizens, another he has to protect his surrendered.
So, how does he resolve it? He says that you can live but not in my kingdom. So, that was what he has said in the previous verse. And in this verse, he is giving the reason why you cannot live in my kingdom.
He says, if you live in my kingdom, then this is what you will do. And if I allow you to do this, then you will not, then I will be failing in my duty to my citizens. Therefore, I cannot allow you to live there.
So, here he is continuing, therefore, you who are adharmabandho. This is the third time this word is used, just we saw two verses ago and earlier also once the word adharmabandho was used. You who are the friend of a religion cannot be allowed to live here.
dharmena satyena cha vartitavye. With religion, with truth, because there are expert people, brahma varte yatra yanti yagyair. So, brahma varte.
So, brahma avarte, where the satisfaction of brahma, superiority is being performed through sacrifice, yatra yanti yagyair. And where yajna is being performed, yajneshwaram yajna-vitana-vigyaha. The lord of yajna, that is supreme lord, he is being satisfied.
Yajna-vitana-vigyaha. Yajna-vitana-vigyaha means those who are expert, vigyaha, in the performance of sacrifice, in the spreading of sacrifice. So, he is continuing and saying, therefore, because you spread adharma, so the place where expert people are performing dharma, you should not, you are not allowed, you are not worthy of staying over there.
So, you can stay, but elsewhere. So, here we will see that there is a alliteration with the sound ya, yatra yanti yagyair yajneshwaram yajna. And there is also yajna and vigyaha.
That alliteration is also there towards the end. So, adharma bandho dharmena. There, the idea is, Parishad Maharaj wants to maintain a righteous kingdom where the people are inspired to live for the satisfaction of the lord, not live for the satisfaction of their lower desires.
And thus he is saying that those who are adharma bandho, that you who are Kali, you are adharma bandho, you will make other people adharmic, so you cannot live. It’s important here to understand that Parishad Maharaj is not simply talking about piety. He is talking about spirituality.
Piety means punya. Spirituality means adhyatma or bhakti. So, he is talking about not just doing some pious activities.
He wants to do yajna. And yajna can be pious, yajna can also be spiritual, depending on for whom the yajna is being performed. So, he is talking about yajna for yajneshwara.
And he is also talking about yajna vitaan vigyaha. Those who are expert at it, at the performance of yajna. There is the description, the 10th canto of the Srimad Bhagavatam of the yajic brahmanas.
They were expert in the ritual performance, but they were not aware of the purpose of yajna. And thus, they ended up hurting themselves. They ended up actually not doing any good to themselves.
Even when the lord came there, they could not benefit from the presence of the lord also. So, we can only benefit to the extent we know or we understand what we are doing and why we are doing it. So, here Kali is being told the reasons why he cannot be allowed to stay over here.
It’s interesting that even when sentencing a person who is outright criminal like Kali, Maharaj Parikshit gives a reason, gives an explanation. He is not just summary punishment. Another point here is that there is no discussion or debate about what his specific crime is.
Because the crime is obvious. So, it’s that attacking a cow and a bull is a grievous crime. And so, Kali does not even try to defend his crime.
He accepts that I am guilty. When he is surrendering to Maharaj Parikshit, he is accepting his guilt. So, normally when a court hearing happens, then the defendant is asked, how do you want to defend? Do you want to defend that I am guilty? Because his crime, he himself was the eyewitness for the crime.
And there is no dispute about the fact that the crime has happened. The only dispute is what is the punishment that should be given. Even when he surrendered, that means he accepted that I have committed a crime.
But please don’t kill me. That was his idea. So, then text 34.
So, here Chakravarti Padan’s commentary says that somebody may ask that actually in the Yajna, the Devatas are also to be worshipped. Why are you talking about only the worship of the Yajneshwar, of the Supreme Lord? So, he says, yasmin harer bhagwan ijyamana. It is actually the Bhagwan, the Supreme Lord Hari, who is truly worthy of worship, ijyamana.
Ijyatma murti yatamsham tanoti. So, ijyatma. There may be many other people who are ijya.
Ijya means worshipable. But ijyatma, he is the soul of all worshipable deities. Just as the soul gives life to the body, similarly, it is the Supreme Lord who gives life or potency to the Devatas.
The Bhagavad Gita says that whatever the Devatas give, it is actually Lord Krishna who gives them the potency to give that. So, here that potency is being conveyed through the point of ijyatma. Ijyatma murti yatamsham tanoti.
So, although the Devatas can be worshipped, but ultimately it is the Supreme Lord who is to be worshipped because even whatever worshipable attributes the Devatas have, they come from the Supreme Lord. Ijyatma murti yatamsham tanoti. So, it is he who is ultimately the spreader of welfare.
Shyam is pacification, is well-being. Kamam amogham sthirjangamanaam. So, it is he who ultimately fulfills the desires.
Kamam amogham sthirjangamanaam. Amogham means unfailingly he fulfills their desires. Whose desires? Sthirjangamanaam.
Those who are moving and non-moving beings. It is he who is to be worshipped. Antar bahir vayur ivaishyatma.
And it is he who is present everywhere inside and outside as the vayu is present. He is all-pervading. So, this is in 3.15 in the Bhagavad Gita where Krishna talks about yajna.
There also he said the same point that actually that Brahma which is present everywhere is also present in yajna and tasmat sarvagatam brahma nityam yajne pratishtitam. So, that Brahma, that Supreme Absolute Truth, who is sarvagatam, who is all-pervading, becomes manifest always nityam yajne pratishtitam. So, the Absolute Truth is all-pervading.
But how is this all-pervading Absolute Truth becoming accessible to us? He becomes accessible through yajna. So, the same similar point he is making over here. Ultimately, the Yajneshwar is Vishnu and it is he who is to be worshipped because he is the all-pervading and he is all-providing.
The Supreme Lord is all-pervading and all-providing. He is antarbahir vayurivaishyatma and kaamamoghaansthirjangamanam. The last line talks about all-pervading inside outside and he is all-providing.
Kaamamoghaansthirjangamanam. He provides everything. Text 35.
Suta Goswami is now speaking because the point over here is that Parikshit Maharaj has completed his speech to Kali and he has pronounced his decision, his judgment. So, then what happens? The camera moves backwards, we could say, and there is a pause and then there is a moving back in the narrative to continue it. So, text 35, Suta Uvacha, Parikshitaivam Adishtaha.
So, Parikshitaivam Adishtaha. When being thus ordered by Parikshit, that Kali, they were trembling in him because he saw that Parikshit was quite grave. Parikshit was very serious and he recognized that he was in mortal danger.
So, he rose. He actually, now what happened was, he saw that Parikshit Maharaj had raised his sword and about to kill him. And he was like Yamaraj.
Just as Yamaraj uses his weapon to punish those who are wrongdoers, similarly Parikshit Maharaj was ready to punish Kali who was the wrongdoer. And when he was almost ready, he spoke. Aha means he said.
This is what he spoke. So, Kali is going to reply and going to request something from Parikshit Maharaj. So, text 36.
Let us see what Kali says over here. So, it is interesting when Parikshit said over here that Parikshit Maharaj still had his sword raised up. That means he was making sure to convey to Kali that he could not just get away scot-free.
Although Kali had surrendered, Parikshit Maharaj had not lowered his sword. Parikshit Maharaj was still alert and sometimes some people, especially in warfare, in fighting, somebody may act as if they have surrendered, but they are simply waiting for an opportunity to stab as soon as they have lowered their guard. So, Kshatriyas, they have principles, but the following principles does not mean that they become naive.
They are also very very aware. So, just this principle that a surrendered king has to give shelter to those who have surrendered, that is not meant to make the kings uncritical and careless in just somebody has done a grievous crime and they surrender and they are to be let go, like that. The king has to be very alert and aware in deciding how to deal with them and to ensure that they do not get cheated by some appearance of surrender.
So, now let us see. So, Kali speaks now. He says, you are saying that you cannot stay in my kingdom, but then where can I stay? Your kingdom actually pervades the whole world.
Where will I stay? Because, exactly, Oh, you are the emperor. So, the word Sarvabhauma, Bhumi refers to earth. So, Sarvabhauma refers to one who has conquered all Bhumi or all of the earth is under such a person.
It is all under your control. Your order is what exists everywhere. Therefore, wherever I go, what I will see is, Tvam aate shu sharasanam, I will see you ready with my bow and arrow.
So, it is interesting. The previous verse said that Parikshit Maharaj had a sword raised up and now he is saying, I will see you wherever I go with your bow and arrow. So, normally, sword is used to fight at close quarters, whereas bow and arrow are used to fight from a distance.
So, the idea is, right now, Parikshit Maharaj, at his feet, Kali has surrendered. So, then Parikshit Maharaj is ready with a sword. That is the appropriate weapon for fighting at close quarters.
But in case Kali tries to flee, he goes far away. He says that you will be pursuing me with your bow and arrow. So, in that sense, this conveys that Parikshit Maharaj was expert at various weapons.
Whatever was required at whatever range, he could fight. And thus, Kali is expressing his apprehension that how will I be able to live because wherever I go, your rule exists over there. So, that means that I will have no place to live.
Now, you are saying that you may live, but not in my kingdom. But this is itself like a self-contradictory statement because everywhere is your kingdom. So, where can I live? So, now, the implication is, Vishwanatha Pitapur says that, therefore, you can kill me right now.
Actually, you are not showing any mercy to me. You are actually killing me because outside your kingdom, there is no other place. So, if you are going to kill me, then just kill me right now.
Everything is under your control. So, please punish me and kill me. In this way, Kali will expertly, can say finagle out of space for himself.
He will expertly, intelligently, we could say deviously, normally we use the word intelligent in a positive sense. When somebody is doing something good, we say it is intelligent. When somebody is doing something with the intelligence which is used for a vicious purpose, that is often the word used is cunning or wily or devious.
So, Kali has a devious intelligence. And with this devious intelligence, how he will argue and get people on his side, that will be explained in the next verses.