Shloka 1
Parīkṣit Confronts Kali; Dharma and Bhūmi Lament Kṛṣṇa’s Departure
सूत उवाच तत: परीक्षिद् द्विजवर्यशिक्षया महीं महाभागवत: शशास ह । यथा हि सूत्यामभिजातकोविदा: समादिशन् विप्र महद्गुणस्तथा ॥ १ ॥
sūta uvāca tataḥ parīkṣid dvija-varya-śikṣayā mahīṁ mahā-bhāgavataḥ śaśāsa ha yathā hi sūtyām abhijāta-kovidāḥ samādiśan vipra mahad-guṇas tathā
สูตะกล่าวว่า—โอ้พราหมณ์ผู้ทรงปัญญา ต่อจากนั้นมหาราชปริกษิต ผู้เป็นมหาภาควตะ ได้ปกครองแผ่นดินภายใต้คำสั่งสอนของพราหมณ์ทวิชผู้ประเสริฐ และทรงครองราชย์ตามคุณธรรมอันยิ่งใหญ่ที่นักโหราศาสตร์ผู้ชำนาญได้พยากรณ์ไว้ตั้งแต่ประสูติ
At the time of Mahārāja Parīkṣit’s birth, the expert astrologer- brāhmaṇas foretold some of his qualities. Mahārāja Parīkṣit developed all those qualities, being a great devotee of the Lord. The real qualification is to become a devotee of the Lord, and gradually all the good qualities worthy of possession develop. Mahārāja Parīkṣit was a mahā-bhāgavata, or a first-class devotee, who was not only well versed in the science of devotion but also able to convert others to become devotees by his transcendental instructions. Mahārāja Parīkṣit was, therefore, a devotee of the first order, and thus he used to consult great sages and learned brāhmaṇas, who could advise him by the śāstras how to execute the state administration. Such great kings were more responsible than modern elected executive heads because they obliged the great authorities by following their instructions left in Vedic literatures. There was no need for impractical fools to enact daily a new legislative bill and to conveniently alter it again and again to serve some purpose. The rules and regulations were already set forth by great sages like Manu, Yājñavalkya, Parāśara and other liberated sages, and the enactments were all suitable for all ages in all places. Therefore the rules and regulations were standard and without flaw or defect. Kings like Mahārāja Parīkṣit had their council of advisers, and all the members of that council were either great sages or brāhmaṇas of the first order. They did not accept any salary, nor had they any necessity for such salaries. The state would get the best advice without expenditure. They were themselves sama-darśī, equal to everyone, both man and animal. They would not advise the king to give protection to man and instruct him to kill the poor animals. Such council members were not fools or representatives to compose a fool’s paradise. They were all self-realized souls, and they knew perfectly well how all living beings in the state would be happy, both in this life and in the next. They were not concerned with the hedonistic philosophy of eat, drink, be merry and enjoy. They were philosophers in the real sense, and they knew well what is the mission of human life. Under all these obligations, the advisory council of the king would give correct directions, and the king or executive head, being himself a qualified devotee of the Lord, would scrutinizingly follow them for the welfare of the state. The state in the days of Mahārāja Yudhiṣṭhira or Mahārāja Parīkṣit was a welfare state in the real sense of the term because no one was unhappy in that state, be he man or animal. Mahārāja Parīkṣit was an ideal king for a welfare state of the world.
FAQs
This verse states that Parīkṣit, though a powerful ruler, governed the earth under the instruction of the best brāhmaṇas—showing that righteous leadership is strengthened by saintly counsel.
The comparison emphasizes careful, qualified guidance—just as a newborn is protected and directed by experienced caretakers, Parīkṣit was guided by learned brāhmaṇas to ensure dharmic rule.
Seek mentorship from spiritually grounded, principled advisors and make decisions aligned with dharma rather than ego—especially when holding responsibility over others.