yatra dharma-suto raja
gada-panir vrkodarah
krsno 'stri gandivam capam
suhrt krsnas tato vipat
yatra—where there is; dharma-sutah—the son of Dharmaraja; raja—the King; gada-panih—with his mighty club in hand; vrkodarahBhima; krsnahArjuna; astri—carrier of the weapon; gandivamGandiva; capam—bow; suhrt—well-wisher; krsnah—Lord Krsna, the Personality of Godhead; tatah—thereof; vipat—reverse.
O how wonderful is the influence of inevitable time. It is irreversible-otherwise, how can there be reverses in the presence of King Yudhisthira, the son of the demigod controlling religion; Bhima, the great fighter with a club; the great bowman Arjuna with his mighty weapon Gandiva; and above all, the Lord, the direct well-wisher of the Pandavas?
As far as the material or spiritual resources were required, there was no scarcity in the case of the Pandavas. Materially they were well equipped because two great warriors, namely Bhima and Arjuna, were there. Spiritually the King himself was the symbol of religion, and above all of them the Personality of Godhead, Lord Sri Krsna, was personally concerned with their affairs as the well-wisher. And yet there were so many reverses on the side of the Pandavas. Despite the power of pious acts, the power of personalities, the power of expert management and the power of weapons under the direct supervision of Lord Krsna, the Pandavas suffered so many practical reverses, which can only be explained as due to the influence of kala, inevitable time. Kala is identical with the Lord Himself, and therefore the influence of kala indicates the inexplicable wish of the Lord Himself. There is nothing to be lamented when a matter is beyond the control of any human being.

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