ŠB 1.18.5-8
The malicious age of Kali cannot make headway here, though it has invaded from all sides, as long as the great king remains unshaken, sole ruler of the earth. [5]
The very day and moment the Personality of Godhead, Lord Śrī
Kṛṣṇa, left this earth, the personality of Kali, who promotes all kinds
of irreligious activities, came into this world. [6]
The emperor does not despise Kali, just as a real hunter does not despise a decoy deer, since virtuous acts quickly bear fruit through him, but not wicked deeds. [7]
What can the impudent Kali, daring but really timid, do against prudent men who remain ever valiant and watchful amidst the negligent, just as a tiger roams among men? [8]
Commentary by Sridhara Swami called Bhavarthadipika
Expressing the idea that given such a king, it is not at all surprising, he says "tavat" (as long as). The son of the Pandavas, the sole emperor, as long as he remains unshaken. [5]
But then, one may argue, let Kali not enter at all; why say "though entered, cannot make headway"? To this he says: "on the very day when" - on that very moment when the earth was created, the source of unrighteousness Kali also entered simultaneously. [6]
But then, why did he not destroy Kali altogether, being the cause of unrighteousness? To this he says: "The emperor does not despise" - just as a hunter does not despise a decoy deer. He explains "since" - through him, virtuous deeds quickly bear fruit merely by his intention, but not wicked deeds. He only allows the fructification of deeds already performed, not merely intended. [7]
But then, given Kali's preponderance of faults, hatred towards him seems justifiable. To this he says "what can..." - what can Kali, who is daring among the imprudent but timid, do to those who remain ever prudent and valiant like a tiger among men? [8]
Sanskrit commentary Bhavarthadipika Prakasha by Vamsidhara, without adding or skipping any words:
His intention is that Kali should not prevail in my kingdom. It is not the absence of Kali's entry, but the absence of manifestation of Kali's prowess. Moreover, wondering about the state of the suppressed Kali after that, he says "tavat" (as long as). "Ekarāṭ" means the sole emperor ruling over five hundred kings, as stated in the Brahma Vaivarta Purana..."One who rules over the area of four yojanas is called a king. One hundred times greater than him is a Mandaleshvara. Ten times greater than him is called a Rajadhiraja. And one who rules over five hundred Rajadhirajas is the Chakravarti." "Na prabhavat" means he cannot make headway, because even the places granted by him cannot arise without his prowess. [5-6]
Here an objection is raised - "But then..." "Kushalani" means all auspicious acts like singing the glories of the Lord certainly bear fruit, in accordance with statements like "The virtuous are ever engaged in good deeds," "The noble ones befriend Kali," "The tales of Krishna destroy Kali's sins," "When listened to, recited or meditated upon," "It immediately captures the heart through earnest service," and "Simply by hearing which..." However, wicked deeds do not bear fruit, even if performed, as stated in the Brahma Vaivarta: "Hence, in Kali age, religious acts like penance, yoga, Vedic study, sacrifice etc. do not bear full fruit even for the virtuous embodied beings." Therefore, his intention is that while greatly fruitful acts like glorifying the Lord may bear fruit, other insignificant acts may certainly not bear fruit. [7]
Another objection is raised - "But then...". "Dhireshu" means among the discriminating, as the Medini states: "One is called sober among the three types of learned." "Vṛka iva" implies a metaphor of a tiger. [8-9]
Commentary Deepani Vyakhya by Shri Radharamana Das Goswami
vṛkaḥ ghoṅgha iti khyātaḥ | vatsādana iti rājanighaṇṭuḥ || 8-9
The tiger is well-known as 'ghongha'. The Rajanighantu (dictionary of regal words) gives 'vatsadana' as its name.
commentary Shrimad Veeraraghava Vyakhya
Intending to explain the meaning of the phrase "one whose glance protects the earth" through the analogy of a lion's glance, he says "tavat" (as long as). Even though Kali has invaded everywhere in this world, as long as the sole emperor Abhimanyu's son, without any rival kings equal to him, remained the ruler, or as long as his command prevailed, Kali could not make headway. [5]
When did Kali enter? To this he says, "on the very day when" - at that very moment when Lord Krishna left the earth, at that very instant the source of unrighteousness, Kali, also set forth and entered. [6]
But then, why did he not slay Kali? To this he says "na" (does not). The sovereign emperor Parikshit did not despise or bear hatred towards Kali until his death - this is the meaning of the present tense "na anudveshti". Why? Just as a hunter does not despise or destroy the substance (essence) in a prey like a deer, in the same way, since he could grasp the essence present in Kali, he did not slay him. What is that essence in Kali which he wished to grasp, owing to which he did not despise him? To this he says "kushalani" - because in the Kali age, virtuous deeds like chanting the Lord's names quickly bear fruit leading to attainment of the Lord, while other wicked deeds do not bear fruit quickly. He did not despise the one who is the grasper of that essence. By this, it is indicated that in Krita and other yugas, virtuous deeds bore fruit after a long time, while wicked deeds bore fruit quickly. [7]
But then, one may argue that people overpowered by Kali do not even perform virtuous deeds that would bear quick fruit. To this he says "kim nu" - what indeed can the timid Kali, who is daring only among the ignorant engrossed in sensual pursuits, do to the prudent? This is the meaning. Illustrating this with an example, he embellishes - that Kali roams among those very prudent people, like a tiger. [8]
The Padaratnāvalī composed by Sri Vijaydhvaja Tirtha:
His intention was that Kali should not prevail in his kingdom, not that it should not enter at all. Expressing this, he says "tāvaditi". Abhimanyava means the son of Abhimanyu, i.e. Parikshit, the sole emperor. As long as he, who was the great lord and ruler of the earth consisting of seven continents, not just a provincial king, remained on this earth, though Kali had entered, it could not overpower or manifest its influence. (5)
About when exactly Kali entered, he says "yasminniti". (6)
Like the bee, an essence-drinker, the emperor did not hate Kali. Why? This is explained by "kuśalānīti" - because virtuous deeds quickly bear fruit, while evil deeds do not bear fruit quickly. (7)
He further elaborates with "kimviti". Vrka means one who accepts or rejects. For the self-composed souls, Kali is timid, while for the ignorant children, it is brave. So what purpose does it serve? (8)
The Sārārthadarśinī composed by Sri Visvanatha Cakravarti:
Regarding the situation after the king restrained Kali, the query is raised as to what happened next by saying "tāvaditi" (so long). (5)
He states the time of Kali's entry by "yasminniti" - on the day when the Lord departed from this earth, Prithvi (the earth). (6)
The doubt arises as to the king's disposition after restraining Kali. This is answered by - he was an essence-drinker like the bee. He states the essence - that in Kali age, virtuous deeds bear fruit quickly by mere intention, while evil deeds do not bear fruit quickly. Only performed evil deeds bear fruit, not the unperformed ones. From this, it is understood that even unperformed virtuous deeds bear fruit. Here, 'unperformed' is explained as 'merely intended'. (7)
He mentions another intention of the king by saying - "What can the timid Kali do to the discriminating devotees, being brave only towards the ignorant children? For it is timid towards the self-composed devotees." (8-9)
The Siddhāntapradīpa composed by Sri Shukadeva:
Though Kali had entered everywhere in this world, as long as the son of Abhimanyu, the sole sovereign ruler devoid of any other king, remained the controller of the subjects, Kali could not overpower or manifest its influence. (5)
He states the time when Kali entered - On the very day, at that very moment, when the Lord departed from this earth, at that very time the source of immorality, Kali, entered and became prevalent. (6)
The doubt may arise - why did He not destroy Kali, the cause of such misery, while still living? To this, it is said "No" - The emperor did not hate Kali, rather he favored it by giving the five places. This is expressed in the present tense. Why? Because like the bee, he grasped only the essence - that in Kali age, virtuous deeds bear fruit quickly, even by mere intention, but evil deeds do not bear fruit quickly by mere intention, rather only when physically performed. (7)
Moreover, what can the timid Kali, like a wolf, do to the self-composed great souls fixed in meditation on the Supreme, who are brave towards the ignorant children? It cannot do anything. This is illustrated - Kali moves about like a wolf, remaining vigilant only among the negligent people. (8)
The Subodhinī Prakāśa composed by Sri Gosvami Sri Purusottama Acharya:
On the statement "tāvaditi" (so long) - If Kali was restrained by the king, then there should have been an increase in the counting of time without Kali's predominance. To refute this, they say "ādhidaiviketi" etc. Kali was restrained in its supernatural aspect, so it had no sovereignty. But its natural aspect continued, hence there was no increase in time counting.
"Guṇānāṃ guṇyapekṣayā" - The virtues (guṇa) in relation to their possessor (guṇī), i.e., the king's virtues in relation to the Lord. "Guṇānām" refers to the qualities of Kali mentioned in statements like "the noble ones make Kali auspicious", as well as the king's virtues. (5)
On "yasminniti" (on which day) - This is in accordance with the previous statement, meaning that just as the time divided by the sun's movement is possible to be stated, similarly here too, it is possible to state the time divided by the movement of the Supreme Lord. They explain with "sūryeti" how Kali did not manifest in the sun's divided time - Just as in the sun's absence there is absence of its dividing time, similarly here, in the Lord's absence there was absence of Kali's manifestation. "Utkarṣa" means elevation. "Tadāyuṣeti" - By the king's lifespan divided by the Lord's movement.
Anticipating the doubt "If he had the capability, why did he not accomplish it?", they first mention the cause of his capability with "tatreti". "Utkṛṣṭaiveti" - He was highly elevated, as indicated by the statement that even in the sun's division, though virtues and faults are inevitable, it is said "The earth, though scorched by time, showers all desired objects by the power of touching the lotus feet", indicating negation of faults. Similarly here too, he certainly had the capability.
They explain the objection of non-accomplishment with "atheti". "Asya svasamānabalatvenābhāvāt" - Because he did not have power equal to his own, i.e. the king, though having a distinguished lifespan, did not transgress his limits, and lacking the power to elevate the course of the age's descent in the absence of the Lord's movement. "Tadapekṣayeti" - In consideration of the Lord's departure. (6)
The Vālaprabodhinī composed by Śrīgiridhari
Regarding the situation after the king restrained Kali, the query is raised as to what happened next by saying "tāvaditi" (so long). As long as Abhimanyu's son, who was the lord of the earth, remained the ruler, Kali, though having entered the entire Bharata-varsha (India), could not manifest its influence of evils like hypocrisy and untruth. (5)
Anticipating the question of how the king had such power, it is said "mahāniti" (he was great) because compared to Kali, he was greatly elevated by the grace of the Lord. This is further explained by "ekarāḍiti" - Kali prevails only in Bharata-varsha as will be stated in the fifth canto that in other regions, a period equivalent to Treta Yuga exists. But since the king ruled the entire Jambudvipa, he was greater in that regard. (5)
But when did Kali enter? This doubt is raised by "yasminniti" - On the very day and at the very moment when the Lord Sri Krishna departed from this earth, at that very time the source of immorality, Kali, entered here. (6)
Then why did he not slay Kali, the cause of immorality? This question is answered by "neti" - The emperor Parikshit did not hate Kali till his death. Why? Because he was an essence-drinker like the bee, as said "sāraṅga iva". Just as the bee takes the honey from the lotus without destroying its faults like thorns, he accepted Kali's essence without destroying its faults. (7)
What was that essence he accepted without destroying Kali? This is explained by "kuśalānīti" - In the Kali age, virtuous deeds like chanting the Lord's names quickly bear fruit, while evil deeds do not bear fruit quickly. This implies that in other yugas, virtues bear fruit after a long time while evil acts quickly. (7)
Then how can those overpowered by Kali perform virtuous deeds that quickly bear fruit? This doubt is removed by "kimiti" - What can the timid Kali age do to the self-composed devotees of the Lord, who are brave towards the ignorant children (immature souls)? Nothing at all! This is illustrated - "The Kali moves about like a wolf, being vigilant only among the negligent people, but moves about undisturbed among the swans (wise)." (8)
Hindī anuvāda
As long as King Parikshit, the son of Abhimanyu, remained the emperor on earth, despite the Kali age being prevalent all around, it had no influence at all. (5)
However, on the very day and at the very moment when Lord Krishna departed from this earth, at that very time the root cause of immorality, the Kali age, arrived on the earth. (6)
Like a bee drinking the essence, Emperor Parikshit did not harbor any hatred towards the Kali age, because it has this great virtue - pious deeds bear fruit merely by being willed, whereas sinful actions yield results only when physically performed, not merely by intention. (7)
This age is very fearful towards brave and self-composed persons, like a wolf towards young children. It remains ever alert only to bring the negligent people under its control. (8)
