[KALKI]

(1) Sûta said: "Oh learned ones, thereafter Parîkchit, the great devotee, instructed by the twice-born ruled over the earth with all the qualities the astrologers, who predicted the future at the time of his birth, had thought he would have. (2) He married with Irâvatî, the daughter of King Uttara, and begot four sons in her with Janamejaya as the first. (3) At the Ganges he performed three horse sacrifices with proper rewards for Kripâcârya, whom he selected for his spiritual master, and the God-conscious who came into view with it. (4) Once on a chastising campaign he, the valiant hero, by dint of his prowess managed to rebuke the master of Kali-yuga who was disguised as a king but lower than a s'ûdra was hurting the legs of a cow and a bull."

(5) S'aunaka inquired: "Why did he during his campaign reprimand the master of Kali who was dressed up as a king but as someone lower than a śūdra was striking the legs of a cow? Please oh fortunate one describe all this to us, viz. as far as it relates to the topics of Krishna. (6) Because for what reason would the ones of liberation who relish the honey at His lotus feet, waste their lives with endless illusory discussions? (7) Oh Sûta, in this world of mortal human beings whose lifespan is but short, for the salvation of those among them who desire eternal life is called for the presence of the Lord of Death, Yamârâja who rules over the propitiatory sacrifice [of animal flesh]. (8) No one will die [so one is convinced] as long as he who rules over death has his place here. For that reason he as the [representative of the] great lord has been invited by the sages. Let [therefore] the ones who fall under his grip drink from the nectar of the narrations about the divine pastimes of the Lord. (9) Is it not so that those who are lazy, of a trivial interest and short-lived, pass their days and nights with aimless activities and sleeping?"

(10) Sûta said: "When Parîkchit, residing in the Kuru capital, heard that the signs of Kali-yuga had entered the domain of his jurisdiction, he thought the news was not very palatable and therefore took, in his responsibility of maintaining authority by military means, up his bow and arrows. (11) Well decorated under the protection of the lion in his flag and with black horses pulling his chariot, he left the capital accompanied by charioteers, cavalry, elephants and infantry troops to assure himself of a victory. (12) Bhadrâs'va, Ketumâla, Bhârata, the northern countries of Kuru and Kimpurusha behind the Himalayas were the lands on earth he conquered, maintaining his authority by exacting tribute. (13-15) Everywhere he went he continuously heard what great souls his forefathers were and found also indications of the glorious acts of Lord Krishna among the people he met. He heard both about his own deliverance from the powerful rays of the weapon of As'vatthâmâ and about the devotion for Lord Kes'ava [Krishna as the killer of the demon Kes'î, the mad horse] among the descendants of Vrishni and Parthâ. Extremely pleased he with eyes wide open of joy, rewarded the people magnanimously with clothes, necklaces and other riches. (16) Serving as a chariot driver, presiding in assemblies, acting as a servant, being a friend and a messenger and keeping the watch at night He who is of Vishnu and Himself obeyed by everyone [Krishna], had acted with prayers and obeisances in relation to the God-fearing sons of Pāndu. This filled the king with devotion for His lotus feet.

(17) Thus absorbed in thoughts about the good qualities of his forefathers he in his everyday activities kept himself close to their example. Now hear from me about a most peculiar incident that took place not far away from where he was. (18) The personality of religion who stood on one leg only [the so-called 'bull' of dharma whose legs stand for the four fundamental human values] wandering around met with the aggrieved cow [mother Earth] who had tears in her eyes like a mother who has lost her child. (19) Dharma said: 'Madam, are you hale and hearty? Looking aggrieved with a gloomy face you appear to be affected by a disease or to be preoccupied with a relative far away from you, oh mother. (20) Are you lamenting about the diminishing of three of my legs as I am standing on one leg only, or is it because the meat-eaters want to exploit your body? Or is it because the enlightened ones and such are bereft of their share of the sacrifice due to a lack of ceremonies or because the living beings increasingly suffer from scarcity, famine and drought? (21) Are you grieving about the unhappy women and children on earth who miss the protection of their husbands and fathers or are you sorry about the way one in the families of the learned speaks against the principles of the goddess [of learning]? Or do you lament the fact that most of them act against the brahminical culture in taking shelter of the ruling class? (22) Is it because the descendants of the noble class under the influence of Kali-yuga appear to have lost their minds and left and right have messed up the affairs of the state? Or is it because of the wonts that have developed in society to take one's food and drink and how one sleeps, bathes and has intercourse? (23) Could it be, oh mother Earth, that you are thinking of the salvation brought by the activities of the incarnation of the Lord who diminished your heavy load but is now out of sight? (24) Please inform me, oh reservoir of all riches, about the reason of your sadness that reduced you to such a weakness. Or has oh mother, powerful Time stolen away from you the good fortune that was even extolled by the enlightened souls?'



(25) Mother Earth replied: 'Oh Dharma, I will do my best to answer all the questions you asked me, for you are with your four legs [the vidhi] present in all the worlds to bring happiness. (26-30) Truthfulness, cleanliness, compassion, self-control, magnanimity, contentment, straightforwardness, concentration, sense-control, responsibility, equality, tolerance, equanimity and loyalty. And certainly also knowledge, detachment, leadership, chivalry, influence, power, dutifulness, independence, dexterity, beauty, serenity and kindheartedness, as also ingenuity, gentility, mannerliness, determination, knowledgeability, propriety, pleasantness, joyfulness, immovability, faithfulness, fame and dignity - all these and many others are the everlasting qualities of the Supreme Lord, the never diminishing higher nature which can be attained by those who are worthy of that greatness. Thanks to Him I myself am, just as the Goddess of Fortune, such a reservoir of qualities, but in the absence of Him who is the pivot, Kali, the source of all sins, is seen in all worlds. (31) I am lamenting for me and also for you, for the best of the enlightened, the gods and the ancestors in heaven, the sages and the devotees, and for all people in their status orientations in society. (32-33) Lakshmî [the Goddess of Fortune] whose grace was sought by demigods like Lord Brahmâ and for whom the gods so often were doing penance in surrender to the Lord, has for the sake of worship forsaken her own abode in the forest of lotus flowers out of attachment to the all-blissful feet. As a consequence of what He did I, who on my skin experienced the impressions of the footprints of the Supreme Lord, the proprietor of all opulence, succeeded magnanimously to be victorious in all the worlds, decorated as I was with the special powers of the lotus flower, thunderbolt, flag and driving rod that I myself had obtained. But in the end, just when I was feeling so fortunate, He has left me. (34) He who relieved me of the burden of the hundreds of military divisions of atheist kings, incarnated also for you in the Yadu family, and that He did because you lacking in strength had difficulty to keep standing. (35) Who, I ask you, can tolerate it to be separated from the love, glances, smiles and hearty appeal of the Supreme Original Person who conquered the passionate wrath and gravity of women like Satyabhâmâ and made my hair [my grasses] stand on end out of the pleasure of being imprinted by His feet?'

(36) While the earth and the personality of religion were thus conversing, Parîkchit, who was renown for being the saint among the kings, arrived at the Sarasvatî river that was flowing to the east."


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Text 1

Sûta said: "O learned ones, thereafter Parîkchit, the great devotee, instructed by the twice-born ruled over the earth with all the qualities the astrologers, who predicted the future at the time of his birth, had thought he would have.

Sûta said: "o learned ones, thereafter Parîkchit, the great devotee, ruled over the earth under the instructions of the twice-born, with the qualities the astrologers, predicting the future at the time of his birth, had thought he would have. (Vedabase)


Text 2

He married with Irâvatî, the daughter of King Uttara, and begot four sons in her with Janamejaya as the first.

He married Irâvatî, the daughter of King Uttara, and begot four sons in her with Janamejaya as the first. (Vedabase)


Text 3

At the Ganges he performed three horse sacrifices with proper rewards for Kripâcârya, whom he selected for his spiritual master, and the God-conscious who came into view with it.

At the Ganges he performed three horse-sacrifices with proper rewards for Kripâcârya, whom he selected for his spiritual master, and the godly that came into view with it. (Vedabase)


Text 4

Once on a chastising campaign he, the valiant hero, by dint of his prowess managed to rebuke the master of Kali-yuga who was disguised as a king but lower than a s'ûdra was hurting the legs of a cow and a bull."

Once on a chastising campaign he, the valiant hero, by his prowess managed to punish the master of Kali-yuga who, disguised as a king, lower than a s'ûdra was hurting the legs of a cow and bull." (Vedabase)


Text 5

S'aunaka inquired: "Why did he during his campaign reprimand the master of Kali who was dressed up as a king but as someone lower than a śūdra was striking the legs of a cow? ? Please o fortunate one describe all this to us, viz. as far as it relates to the topics of Krishna.

S'aunaka inquired: "Why did he only punish the master of Kali during his campaign - he was dressed up like a king, but as the lowest of the s'ûdras striking the legs of a cow. Please describe, o fortunate one, all that to us as far as it relates to the discourse about Krishna. (Vedabase)


Text 6

Because for what reason would the ones of liberation who relish the honey at His lotus feet, waste their lives with endless illusory discussions?


What would otherwise, for the liberated ones who relish the honey at His lotusfeet, be the use to listen lifelong to the discussing of illusory topics with which one only wastes one's valuable life. (Vedabase)


Text 7

O Sûta, in this world of mortal human beings whose lifespan is but short, for the salvation of those among them who desire eternal life is called for the presence of the Lord of Death, Yamârâja who rules over the propitiatory sacrifice [of animal flesh].

O Sûta, only short is the life of the human beings who are sure to meet death. The eternal is of those who desire herein to call for the representative of the Lord, Yamârâja, the controller of death, to limit the performances. (Vedabase)


Text 8

No one will die [so one is convinced] as long as he who rules over death has his place here. For that reason he as the [representative of the] great lord has been invited by the sages. Let [therefore] the ones who fall under his grip drink from the nectar of the narrations about the divine pastimes of the Lord.

No one will die as long as the one who causes death is present in this life, for the reason of which the representative has been invited by the sages - let the ones under his grip drink of the nectar of the narrations about His pastimes. (Vedabase)


Text 9

Is it not so that those who are lazy, of a trivial interest and short-lived, pass their days and nights with aimless activities and sleeping?"

Those who are lazy, of trivial interest and short-lived pass their days the way they sleep at night in activities without a purpose." (Vedabase)


Text 10

Sûta said: "When Parîkchit, residing in the Kuru capital, heard that the signs of Kali-yuga had entered the domain of his jurisdiction, he thought the news was not very palatable and therefore took, in his responsibility of maintaining authority by military means, up his bow and arrows.

Sûta said: "When Parîkchit, residing in the Kuru capital, heard that the symptoms of Kali-yuga had entered the domain of his jurisdiction, he thought the news not very palatable and took up his arrows and bow seeing his chance for military action. (Vedabase)


Text 11

Well decorated under the protection of the lion in his flag and with black horses pulling his chariot, he left the capital accompanied by charioteers, cavalry, elephants and infantry troops to assure himself of a victory.

Well decorated under the protection of the lion in his flag and with black horses pulling his chariot, he left the capital accompanied by charioteers, cavalry, elephants and infantry troops for the purpose of conquering. (Vedabase)


Text 12

Bhadrâs'va, Ketumâla, Bhârata, the northern countries of Kuru and Kimpurusha behind the Himalayas were the lands on earth he conquered, maintaining his authority by exacting tribute.

Bhadrâs'va, Ketumâla, Bhârata, the northern countries of Kuru and Kimpurus'a behind the Himalaya's were the parts of the planet he conquered keeping strength exacting tribute. (Vedabase)


Text 13-15

Everywhere he went he continuously heard what great souls his forefathers were and found also indications of the glorious acts of Lord Krishna among the people he met. He heard both about his own deliverance from the powerful rays of the weapon of As'vatthâmâ and about the devotion for Lord Kes'ava [Krishna as the killer of the demon Kes'î, the mad horse] among the descendants of Vrishni and Parthâ. Extremely pleased he with eyes wide open of joy, rewarded the people magnanimously with clothes, necklaces and other riches.

Everywhere he went he continuously heard what great souls his forefathers were and he had also indications of the glorious acts of Lord Krishna from the people he saw. He as well heard of his own deliverance from the powerful rays of the weapon of As'watthâmâ and of the devotion amongst the descendants of Vrishni and Parthâ for Lord Kes'ava [Krishna as the killer of the demon Kes'î, the mad horse]. Extremely pleased of having gained in his outlook he opened his eyes to those people and gave them generously necklaces and other riches. (Vedabase)


Text 16

Serving as a chariot driver, presiding in assemblies, acting as a servant, being a friend and a messenger and keeping the watch at night He who is of Visnu and Himself obeyed by everyone [Krisha], had acted with prayers and obeisances in relation to the God-fearing sons of Pāndu. This filled the king with devotion for His lotus feet.

Figuring as a chariot driver, presiding in assemblies, acting as a servant, being a friend and keeping the watch at night, the one of Vishnu who was universally obeyed Himself [Krishna], had acted with prayers and obeisances relating to the godfearing sons of Pându. This filled the king with devotion unto His lotus feet." (Vedabase)


Text 17

Thus absorbed in thoughts about the good qualities of his forefathers he in his everyday activities kept himself close to their example. Now hear from me about a most peculiar incident that took place not far away from where he was.


"Now you may know from me about how astonishingly he, day after day, kept himself close in being absorbed in such thoughts about the good of the forefathers. (Vedabase)


Text 18

The personality of religion who stood on one leg only [the so-called 'bull' of dharma whose legs stand for the four fundamental human values] wandering around met with the aggrieved cow [mother Earth] who had tears in her eyes like a mother who has lost her child.

The wandering personality of the religion, that stood on one leg only [the so called'bull'of dharma who's legs stand for the four fundamental human values], met with the aggrieved cow [mother Earth] who had tears in her eyes like a mother that has lost her child. (Vedabase)


Text 19

Dharma said: 'Madam, are you hale and hearty? Looking aggrieved with a gloomy face you appear to be affected by a disease or to be preoccupied with a relative far away from you, o mother.

He said: 'Madam, are you hale and hearty? Looking aggrieved with a somewhat darkened face you appear to be affected by a disease or to be thinking of a friend far away, o mother. (Vedabase)


Text 20

Are you lamenting about the diminishing of three of my legs as I am standing on one leg only, or is it because the meat-eaters want to exploit your body? Or is it because the enlightened ones and such are bereft of their share of the sacrifice due to a lack of ceremonies or because the living beings increasingly suffer from scarcity, famine and drought?

Are you lamenting about the diminishing of my legs as I stand on one only, or is it because the offensive meat-eaters are to exploit you? Or is it because the theists are bereft of their share due to a lack of sacrifices or because the living beings increasingly suffer from scarcity, famine and drought? (Vedabase)


Text 21

Are you grieving about the unhappy women and children on earth who miss the protection of their husbands and fathers or are you sorry about the way one in the families of the learned speaks against the principles of the goddess [of learning]? Or do you lament the fact that most of them act against the brahminical culture in taking shelter of the ruling class?

Are you in compassion with the unhappy women and children on earth who are without the protection of their men or the way one speaks in the families of the learned against the principles of the goddess? Or do you lament about the way most of them act against the culture of learning taking shelter with the ruling class? (Vedabase)


Text 22

Is it because the descendants of the noble class under the influence of Kali-yuga appear to have lost their minds and left and right have messed up the affairs of the state? Or is it because of the wonts that have developed in society to take one's food and drink and how one sleeps, bathes and has intercourse?

Is it because the unworthy administrators are bewildered under the influence of Kali-yuga and have put the affairs of the state here and there in disorder? Or is it because of the way society is inclined to take its food and drink and how one sleeps, bathes and has intercourse? (Vedabase)

Text 23

Could it be, o mother Earth, that you are thinking of the salvation brought by the activities of the incarnation of the Lord who diminished your heavy load but is now out of sight?

Could it be, o mother Earth, that you are thinking of the salvation brought by the activities of the incarnation of the Lord who decreased your heavy load but is now out of sight? (Vedabase)



Text 24

Please inform me, o reservoir of all riches, about the reason of your sadness that reduced you to such a weakness. Or has o mother, powerful Time stolen away from you the good fortune that was even extolled by the enlightened souls?'

Please inform me, o reservoir of all riches, about the reason of your tribulations that reduced you to such weakness. Is it mother, that your good fortune that was even adored by the godly, was forcibly taken away by the very powerful influence of time? (Vedabase)


Text 25

Mother Earth replied: 'O Dharma, I will do my best to answer all the questions you asked me, for you are with your four legs [the vidhi] present in all the worlds to bring happiness.

Mother Earth replied: 'O personality of religion ['Dharma'], I will certainly reply to all that you, from your good self, have asked me, one after another, as by your four legs you exist in all the worlds to bring happiness. (Vedabase)


Text 26-30

Truthfulness, cleanliness, compassion, self-control, magnanimity, contentment, straightforwardness, concentration, sense-control, responsibility, equality, tolerance, equanimity and loyalty. And certainly also knowledge, detachment, leadership, chivalry, influence, power, dutifulness, independence, dexterity, beauty, serenity and kindheartedness, as also ingenuity, gentility, mannerliness, determination, knowledgeability, propriety, pleasantness, joyfulness, immovability, faithfulness, fame and dignity - all these and many others are the everlasting qualities of the Supreme Lord, the never diminishing higher nature which can be attained by those who are worthy of that greatness. Thanks to Him I myself am, just as the Goddess of Fortune, such a reservoir of qualities, but in the absence of Him who is the pivot, Kali, the source of all sins, is seen in all worlds.


Truthfulness, cleanliness, compassion, self-control, magnanimity, contentment, straightforwardness, concentration, sense-control, responS'ibility, equality, tolerance, equanimity and loyalty. And certainly also knowledge, detachment, leadership, chivalry, influence, power, dutifulness, independence, dexterity, beauty, serenity and kindheartedness, as well as ingenuity, gentility, mannerliness, determination, knowledgeability, propriety, pleasantness, joyfulness, immovability, faithfulness, fame and dignity - all these and many others are the everlasting qualities of the Supreme Lord, the never diminishing higher nature which can be attained by those worthy of that greatness. By Him I am myself, as the goddess of fortune, such a reservoir of qualities, but in the absence of Him as the resting place, Kali, the store of all sins, is seen in all the worlds. (Vedabase)


Text 31

I am lamenting for me and also for you, for the best of the enlightened, the gods and the ancestors in heaven, the sages and the devotees, and for all people in their status orientations in society.

I am also lamenting for you as well as for the best of the godly, the gods and the ancestors in heaven, the sages and the devotees, as well as for all in their status orientations of society. (Vedabase)


Text 32-33

Lakshmî [the Goddess of Fortune] whose grace was sought by demigods like Lord Brahmâ and for whom the gods so often were doing penance in surrender to the Lord, has for the sake of worship forsaken her own abode in the forest of lotus flowers out of attachment to the all-blissful feet. As a consequence of what He did I, who on my skin experienced the impressions of the footprints of the Supreme Lord, the proprietor of all opulence, succeeded magnanimously to be victorious in all the worlds, decorated as I was with the special powers of the lotus flower, thunderbolt, flag and driving rod that I myself had obtained. But in the end, just when I was feeling so fortunate, He has left me.

Lakshmî [the goddess of fortune] who's grace was sought by demigods like Brahmâ, who for many days were doing penance in surrender to the Lord, has for the sake of worship forsaken her own abode in the forest of lotus flowers out of attachment to the all-blissful feet. From Him, having myself obtained the special powers of the lotusflower, thunderbolt, flag and driving rod, I could, being under the impression of the marks of the feet of the Supreme Lord, the owner of all opulence, being decorated that way beautifully supersede the three worlds - but at the end when I was feeling so fortunate, He has left me. (Vedabase)


Text 34

He who relieved me of the burden of the hundreds of military divisions of atheïst kings, incarnated also for you in the Yadu family, and that He did because you lacking in strength had difficulty to keep standing.

He who certainly relieved me of the burden of the hundreds of military divisions of atheist kings, incarnated also for you in the Yadu-family, as you were in difficulty lacking in strength to keep yourselves standing. (Vedabase)


Text 35

Who, I ask you, can tolerate it to be separated from the love, glances, smiles and hearty appeal of the Supreme Original Person who conquered the passionate wrath and gravity of women like Satyabhâmâ and made my hair [my grasses] stand on end out of the pleasure of being imprinted by His feet?

Who therefore can tolerate it to be separated from the love, glances, smiles and hearty appeal of the Supreme Original Person that conquered the passionate wrath and gravity of women like Sathyabhâmâ and made my hair [grass] stand on end out of pleasure under the imprint of His feet.' (Vedabase)


Text 36

While the earth and the personality of religion were thus conversing, Parîkchit, who was renown for being the saint among the kings, arrived at the Sarasvatî river that was flowing to the east."

While the earth and the personality of religion were thus conversing, arrived Parîkchit, who had the name to be the saint among the kings, at the Sarasvatî river flowing to the east." (Vedabase)