ittham-bhutanubhavo 'yam
abhimanyu-suto nrpah
yasya palayatah ksaunim
yuyam satraya diksitah
ittham-bhuta—being thus; anubhavah—experience; ayam—of this; abhimanyu-sutah—son of Abhimanyu; nrpah—the king; yasya—whose; palayatah—on account of his ruling; ksaunim—on the earth; yuyam—you all; satraya—in performing sacrifices; diksitah—initiated.
Maharaja Pariksit, 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 brahmanas and the sannyasis are expert in the spiritual advancement of society, whereas the ksatriyas 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. Maharaja Pariksit 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 Maharaja Pariksit made this favorable condition possible. Thus the rsis of Naimisaranya 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 brahmanas and the ksatriyas for this common good. Even up to Maharaja Asoka, the same spirit was prevailing. Lord Buddha was sufficiently supported by King Asoka, 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 Srimad-Bhagavatam, entitled "Punishment and Reward of Kali."

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