Chapter 17 · Class prep
A printable handout for teaching this chapter. For each verse with Personal Guidance, you'll see Prabhupāda's translation, the essence, two or three practical applications, and a discussion prompt. Press ⌘P / Ctrl P to print as a handout.
BG 17.1
Sūta Gosvāmī said: After reaching that place, Mahārāja Parīkṣit observed that a lower-caste śūdra, dressed like a king, was beating a cow and a bull with a club, as if they had no owner.
Essence. Parīkṣit saw a śūdra dressed like a king beating a cow and bull as if they had no owner. False dressing exposes itself in cruelty. Costume cannot hide character forever.
BG 17.2
The bull was as white as a white lotus flower. He was terrified of the śūdra who was beating him, and he was so afraid that he was standing on one leg, trembling and urinating.
Essence. The bull was white as a lotus, terrified, standing on one leg, trembling, urinating. Animal terror is sacred information. The body of the helpless tells the story.
BG 17.3
Although the cow is beneficial because one can draw religious principles from her, she was now rendered poor and calfless. Her legs were being beaten by a śūdra. There were tears in her eyes, and she was distressed and weak. She was hankering after some grass in the field.
Essence. The cow is beneficial — religious principles flow from her — but she was rendered poor and calfless, beaten, in tears. The source of dharma being attacked is a serious sign. Defend the sources.
BG 17.4
Mahārāja Parīkṣit, well equipped with arrows and bow and seated on a gold-embossed chariot, spoke to him [the śūdra] with a deep voice sounding like thunder.
Essence. Parīkṣit, equipped with bow and arrows on a gold-embossed chariot, spoke with a deep voice like thunder. Authority is in posture and voice, not just title. The right tone stops cruelty.
BG 17.5
Oh, who are you? You appear to be strong and yet you dare kill, within my protection, those who are helpless! By your dress you pose yourself to be a godly man [king], but by your deeds you are opposing the principles of the twice-born kṣatriyas.
Essence. Who are you? You appear strong yet kill the helpless within my protection. By dress a king, by deed against kṣatriya principles. Posing and acting must align. The discrepancy itself is the crime.
BG 17.6
You rogue, do you dare beat an innocent cow because Lord Kṛṣṇa and Arjuna, the carrier of the Gāṇḍīva bow, are out of sight? Since you are beating the innocent in a secluded place, you are considered a culprit and therefore deserve to be killed.
Essence. You rogue, do you dare beat an innocent cow because Kṛṣṇa and Arjuna are out of sight? You deserve to be killed. Some cruelty is opportunistic — done because the protectors look away. Vigilance even in their absence.
BG 17.7
Then he [Mahārāja Parīkṣit] asked the bull: Oh, who are you? Are you a bull as white as a white lotus, or are you a demigod? You have lost three of your legs and are moving on only one. Are you some demigod causing us grief in the form of a bull?
Essence. He asked the bull: are you a bull as white as a lotus, or are you a demigod? Three legs gone, moving on one. Some sufferers are more than they appear; ask before you assume. Identity inquiry is itself respect.
BG 17.8
Now for the first time in a kingdom well protected by the arms of the kings of the Kuru dynasty, I see you grieving with tears in your eyes. Up till now no one on earth has ever shed tears because of royal negligence.
Essence. For the first time in a kingdom protected by Kuru kings, I see you grieving. Up till now no one shed tears because of royal negligence. The leader takes the tears as personal indictment.
BG 17.9
O son of Surabhi, you need lament no longer now. There is no need to fear this low-class śūdra. And, O mother cow, as long as I am living as the ruler and subduer of all envious men, there is no cause for you to cry. Everything will be good for you.
Essence. Son of Surabhi, lament no longer. Don't fear this śūdra. As long as I am the ruler subduing the envious, there is no cause for tears. Everything will be good for you. Authority is reassurance offered tangibly.
BG 17.10-11
O chaste one, the king’s good name, duration of life and good rebirth vanish when all kinds of living beings are terrified by miscreants in his kingdom. It is certainly the prime duty of the king to subdue first the sufferings of those who suffer. Therefore I must kill this most wretched man because he is violent against other living beings.
Essence. O chaste one, the king's name, life, and rebirth vanish when beings are terrified in his kingdom. It is the prime duty of the king to subdue first the sufferings of the harmless. The leader's first work is comfort of the harmed.
BG 17.12
He [Mahārāja Parīkṣit] repeatedly addressed and questioned the bull thus: O son of Surabhi, who has cut off your three legs? In the state of the kings who are obedient to the laws of the Supreme Personality of Godhead, Kṛṣṇa, there is no one as unhappy as you.
Essence. Son of Surabhi, who cut off your three legs? In the state of kings obedient to Kṛṣṇa, there is no one unhappy. The wise leader treats unhappiness as a system failure, not just an individual problem.
BG 17.13
O bull, you are offenseless and thoroughly honest; therefore I wish all good to you. Please tell me of the perpetrator of these mutilations, which blacken the reputation of the sons of Pṛthā.
Essence. O bull, you are offenseless and thoroughly honest; I wish you all good. Please tell me of the perpetrator who blackens the Pāṇḍava reputation. Identifying the perpetrator is part of healing. Justice needs naming.
BG 17.14
Whoever causes offenseless living beings to suffer must fear me anywhere and everywhere in the world. By curbing dishonest miscreants, one automatically benefits the offenseless.
Essence. Whoever causes offenseless beings to suffer must fear me anywhere. By curbing miscreants, one automatically benefits the offenseless. Direct action against wrongdoers is direct help to the harmed.
BG 17.15
An upstart living being who commits offenses by torturing those who are offenseless shall be directly uprooted by me, even though he be a denizen of heaven with armor and decorations.
Essence. An upstart who tortures the offenseless will be uprooted by me, even if he is a denizen of heaven. Status doesn't shield from accountability. The high are not above consequence.
BG 17.16
The supreme duty of the ruling king is to give all protection to law-abiding persons and to chastise those who stray from the ordinances of the scriptures in ordinary times, when there is no emergency.
Essence. The supreme duty of the ruling king is to give all protection to law-abiding persons and chastise the straying. Twin work: protection and chastisement. Both belong to authority.
BG 17.17
The personality of religion said: These words just spoken by you befit a person of the Pāṇḍava dynasty. Captivated by the devotional qualities of the Pāṇḍavas, even Lord Kṛṣṇa, the Personality of Godhead, performed duties as a messenger.
Essence. Dharma said: these words befit a Pāṇḍava. Captivated by their devotional qualities, even Kṛṣṇa performed duties as a messenger. Devotional excellence draws even God into humble service.
BG 17.18
O greatest among human beings, it is very difficult to ascertain the particular miscreant who has caused our sufferings, because we are bewildered by all the different opinions of theoretical philosophers.
Essence. It is very difficult to ascertain the particular miscreant who caused our sufferings because of the different opinions of theoretical philosophers. Bewilderment of theory leaves us paralyzed. Multiple explanations can obscure action.
BG 17.19
Some of the philosophers, who deny all sorts of duality, declare that one’s own self is responsible for his personal happiness and distress. Others say that superhuman powers are responsible, while yet others say that activity is responsible, and the gross materialists maintain that nature is the ultimate cause.
Essence. Some say self is responsible; others say superhuman powers; others say activity; others say nature. The philosophers offer competing causes. The wise hold them as partial truths and still act.
BG 17.20
There are also some thinkers who believe that no one can ascertain the cause of distress by argumentation, nor know it by imagination, nor express it by words. O sage amongst kings, judge for yourself by thinking over all this with your own intelligence.
Essence. Some thinkers believe no one can ascertain the cause by argument, imagination, or words. O sage among kings, judge for yourself by thinking. There comes a point where personal judgment must complete what theory cannot.
BG 17.21
Sūta Gosvāmī said: O best among the brāhmaṇas, the Emperor Parīkṣit, thus hearing the personality of religion speak, was fully satisfied, and without mistake or regret he gave his reply.
Essence. Parīkṣit, hearing the personality of religion speak, was fully satisfied and replied without mistake or regret. Listening well shapes the quality of one's response. Without good listening, no good answer.
BG 17.22
The King said: O you, who are in the form of a bull! You know the truth of religion, and you are speaking according to the principle that the destination intended for the perpetrator of irreligious acts is also intended for one who identifies the perpetrator. You are no other than the personality of religion.
Essence. You, in the form of a bull, know the truth of religion and speak according to the principle that the destination of irreligion's perpetrator is also for one who identifies the perpetrator. Even identifying wrongdoers must be done dharmically.
BG 17.23
Thus it is concluded that the Lord’s energies are inconceivable. No one can estimate them by mental speculation or by word jugglery.
Essence. It is concluded that the Lord's energies are inconceivable. No one can estimate them by mental speculation or word-jugglery. Accepting incomprehensibility is itself wisdom. Don't argue what you cannot encompass.
BG 17.24
In the age of Satya [truthfulness] your four legs were established by the four principles of austerity, cleanliness, mercy and truthfulness. But it appears that three of your legs are broken due to rampant irreligion in the form of pride, lust for women, and intoxication.
Essence. In Satya-yuga your four legs were austerity, cleanliness, mercy, truthfulness. Three legs are broken by rampant irreligion — pride, lust, intoxication. The diagnosis of the era is precise.
BG 17.25
You are now standing on one leg only, which is your truthfulness, and you are somehow or other hobbling along. But quarrel personified [Kali], flourishing by deceit, is also trying to destroy that leg.
Essence. You are standing on one leg — truthfulness — and somehow hobbling. Kali, by deceit, is trying to destroy that. Truthfulness is the last leg; deceit is its specific enemy. Truth-telling is now most needed.
BG 17.26
The burden of the earth was certainly diminished by the Personality of Godhead and by others as well. When He was present as an incarnation, all good was performed because of His auspicious footprints.
Essence. The burden of earth was diminished by the Lord and others. When He was present as an incarnation, all good was performed because of His auspicious footprints. Presence of the Lord is itself the public good.
BG 17.27
Now she, the chaste one, being unfortunately forsaken by the Personality of Godhead, laments her future with tears in her eyes, for now she is being ruled and enjoyed by lower-class men who pose as rulers.
Essence. Forsaken by the Lord, the chaste earth laments her future with tears, as lower-class men who pose as rulers exploit her. Loss of holy presence opens the way for the false to pose as true.
BG 17.28
Mahārāja Parīkṣit, who could fight one thousand enemies single-handedly, thus pacified the personality of religion and the earth. Then he took up his sharp sword to kill the personality of Kali, who is the cause of all irreligion.
Essence. Parīkṣit, who could fight a thousand single-handedly, pacified Dharma and Earth, then took up his sharp sword to kill the personality of Kali. Reassuring the victim and confronting the cause are paired moves.
BG 17.29
When the personality of Kali understood that the King was willing to kill him, he at once abandoned the dress of a king and, under pressure of fear, completely surrendered to him, bowing his head.
Essence. Kali understood the King would kill him, abandoned his royal dress, and completely surrendered, bowing his head. Even the wicked surrender before resolute force. Resolve speaks louder than threat.
BG 17.30
Mahārāja Parīkṣit, who was qualified to accept surrender and worthy of being sung in history, did not kill the poor surrendered and fallen Kali, but smiled compassionately, for he was kind to the poor.
Essence. Parīkṣit, qualified to accept surrender and worthy of being sung in history, did not kill the poor surrendered, but smiled compassionately. Mercy after surrender is the king's mark. We can smile at the defeated.
BG 17.31
The King thus said: We have inherited the fame of Arjuna; therefore since you have surrendered yourself with folded hands you need not fear for your life. But you cannot remain in my kingdom, for you are the friend of irreligion.
Essence. We have inherited the fame of Arjuna; since you have surrendered, you need not fear for your life. But you cannot remain in my kingdom, for you are the friend of irreligion. Mercy with banishment.
BG 17.32
If the personality of Kali, irreligion, is allowed to act as a man-god or an executive head, certainly irreligious principles like greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity will abound.
Essence. If Kali is allowed to act as ruler, irreligious principles — greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel, vanity — will abound. The list of consequences is concrete.
BG 17.33
Therefore, O friend of irreligion, you do not deserve to remain in a place where experts perform sacrifices according to truth and religious principles for the satisfaction of the Supreme Personality of Godhead.
Essence. Therefore, friend of irreligion, you do not deserve to remain where experts perform sacrifices for the Supreme Lord. Some places must be kept clean. Dirty energies have no place near pure work.
BG 17.34
In all sacrificial ceremonies, although sometimes a demigod is worshiped, the Supreme Lord Personality of Godhead is worshiped because He is the Supersoul of everyone, and exists both inside and outside like the air. Thus it is He only who awards all welfare to the worshiper.
Essence. In all sacrificial ceremonies the Supreme Lord, the Supersoul of everyone, is worshiped — He exists inside and outside like air. Sacrifices reach Him directly because He is everywhere.
BG 17.35
Śrī Sūta Gosvāmī said: The personality of Kali, thus being ordered by Mahārāja Parīkṣit, began to tremble in fear. Seeing the King before him like Yamarāja, ready to kill him, Kali spoke to the King as follows.
Essence. Kali began to tremble in fear, seeing the King before him like Yamarāja ready to kill. The wicked recognize when the just are serious. Fear is the right response to honest force.
BG 17.36
O Your Majesty, though I may live anywhere and everywhere under your order, I shall but see you with bow and arrows wherever I look.
Essence. O Your Majesty, though I may live anywhere under your order, I shall but see you with bow and arrows wherever I look. The vigilance of the just one even reaches the exiled. Authority radiates beyond presence.
BG 17.37
Therefore, O chief amongst the protectors of religion, please fix some place for me where I can live permanently under the protection of your government.
Essence. Please fix some place for me where I can live permanently under the protection of your government. Even unwanted energies seek a home. Naming their place is part of containing them.
BG 17.38
Sūta Gosvāmī said: Mahārāja Parīkṣit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution and animal slaughter were performed.
Essence. Parīkṣit allowed Kali to reside in places where gambling, drinking, prostitution, and animal slaughter were performed. Vice has its own zones. Don't pretend it doesn't exist; mark its boundaries.
BG 17.39
The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold because wherever there is gold there is also falsity, intoxication, lust, envy and enmity.
Essence. Kali asked for more; the King allowed him to live where there is gold, because gold brings falsity, intoxication, lust, envy, enmity. Wealth itself can be the fifth zone. Mind the entry point.
BG 17.40
Thus the personality of Kali, by the directions of Mahārāja Parīkṣit, the son of Uttarā, was allowed to live in those five places.
Essence. Kali, by the King's directions, was allowed to live in those five places. The five-place containment is named. Knowing the zones lets us choose deliberately.
BG 17.41
Therefore, whoever desires progressive well-being, especially kings, religionists, public leaders, brāhmaṇas and sannyāsīs, should never come in contact with the four above-mentioned irreligious principles.
Essence. Whoever desires well-being — especially kings, religionists, public leaders, brāhmaṇas, and sannyāsīs — should never come in contact with these four irreligious principles. Role-bearers should be most careful.
BG 17.42
Thereafter the King reestablished the lost legs of the personality of religion [the bull], and by encouraging activities he sufficiently improved the condition of the earth.
Essence. The King reestablished the lost legs of dharma and by encouraging activities improved the earth's condition. Restoration follows containment. After expelling Kali, we rebuild.
BG 17.43-44
The most fortunate emperor Mahārāja Parīkṣit, who was entrusted with the kingdom of Hastināpura by Mahārāja Yudhiṣṭhira when he desired to retire to the forest, is now ruling the world with great success due to his being glorified by the deeds of the kings of the Kuru dynasty.
Essence. The most fortunate Parīkṣit, entrusted with the kingdom by Yudhiṣṭhira, is now ruling the world with great success due to being glorified by Bhīṣma and others' deeds. Standing on others' deeds is its own gift.
BG 17.45
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.
Essence. Parīkṣit, son of Abhimanyu, is so experienced that by his expert administration and patronage, you have been able to perform a sacrifice such as this. Good leadership enables others' good work.