Vamana Purana — Kali's Complaint to Brahma (Part 1), Shloka 41

Kali’s Complaint to Brahma and the Arrival of Śrī (Jayaśrī) in Bali’s Court

Devanagari script

तस्माद् यथैते निवसन्ति पुत्र राज्यस्थितस्येह कुलोद्गताद्याः तथा यत्स्वामलसत्त्वचेष्ट यथा यशस्वी भवितासि लोके

Transliteration

tasmād yathaite nivasanti putra rājyasthitasyeha kulodgatādyāḥ tathā yatsvāmalasattvaceṣṭa yathā yaśasvī bhavitāsi loke

Translation

Therefore, O son, while you are established in sovereignty here, act so that these—beginning with those sprung from your lineage—may dwell (securely and properly); and conduct yourself with your own stainless disposition and actions, so that you may become renowned in the world.

Speakers

• Unspecified in input; didactic teacher/elder addressing a ruler as ‘putra’

Key Themes

• Rajadharma
• Welfare of kin and dependents
• Personal purity of conduct (amala-sattva)
• Fame as fruit of righteous governance

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "vira", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

Who are ‘kulodgatādyāḥ’ in practical terms?

Primarily the king’s lineage-members and household dependents, but by extension all those whose livelihood and security are tied to the throne—retainers, servants, allied families, and protected communities. The phrase ‘ādyāḥ’ signals an expanding circle of responsibility.

What does ‘amala-sattva-ceṣṭā’ emphasize—inner purity or outer policy?

Both. ‘Sattva’ points to inner moral clarity and intention; ‘ceṣṭā’ to visible conduct and administrative action. Purāṇic rajadharma insists that policy must arise from a purified disposition, not merely expediency.

Why is fame (yaśas) treated as a governance goal?

In this literature, fame is not vanity but a social indicator of dharmic rule. A king’s yaśas reflects public trust, stability, and the perceived alignment of power with righteousness.