#SB 1.17.45
यस्य पालयत: क्षौणीं यूयं सत्राय दीक्षिता: ॥ ४५ ॥
abhimanyu-suto nṛpaḥ
yasya pālayataḥ kṣauṇīṁ
yūyaṁ satrāya dīkṣitāḥ
ittham–bhūta — being thus; anubhāvaḥ — experience; ayam — of this; abhimanyu–sutaḥ — son of Abhimanyu; nṛpaḥ — the king; yasya — whose; pālayataḥ — on account of his ruling; kṣauṇīm — on the earth; yūyam — you all; satrāya — in performing sacrifices; dīkṣitāḥ — initiated.
Mahārāja Parīkṣit, the son of Abhimanyu,
is so experienced that by dint of his expert administration and patronage,
it has been possible for you to perform a sacrifice such as this.
The brāhmaṇas and the sannyāsīs are expert in the spiritual advancement of society, whereas the kṣatriyas or the administrators are expert in the material peace and prosperity of human society. Both of them are the pillars of all happiness, and therefore they are meant for full cooperation for common welfare. Mahārāja Parīkṣit was experienced enough to drive away Kali from his field of activities and thereby make the state receptive to spiritual enlightenment. If the common people are not receptive, it is very difficult to impress upon them the necessity of spiritual enlightenment. Austerity, cleanliness, mercy and truthfulness, the basic principles of religion, prepare the ground for the reception of advancement in spiritual knowledge, and Mahārāja Parīkṣit made this favorable condition possible. Thus the ṛṣis of Naimiṣāraṇya were able to perform the sacrifices for a thousand years. In other words, without state support, no doctrines of philosophy or religious principles can progressively advance. There should be complete cooperation between the brāhmaṇas and the kṣatriyas for this common good. Even up to Mahārāja Aśoka, the same spirit was prevailing. Lord Buddha was sufficiently supported by King Aśoka, and thus his particular cult of knowledge was spread all over the world.
Thus end the Bhaktivedanta purports of the First Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled “Punishment and Reward of Kali.”
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