कुलं कदर्थीकृत्योत्पथेन स्वैरं विहरतां हिंसाविहाराणां कर्मातिदारुणं यद्ब्रह्म
भूतस्य साक्षाद्ब्रह्मर्षिसुतस्य निर्वैरस्य सर्वभूतसुहृदः सूनायामप्यननुमतमालम्भनं
तदुपलभ्य ब्रह्मतेजसातिदुर्विषहेण दन्दह्यमानेन वपुषा सहसोच्चचाट सैव
देवी भद्रकाली ॥१७॥
iti teá¹£Äá¹ vṛṣalÄnÄá¹ rajas-tamaḥ-praká¹›tÄ«nÄá¹ dhana-mada-raja-utsikta-manasÄá¹ bhagavat-kalÄ-vÄ«ra-kulaá¹ kadarthÄ«-ká¹›tyotpathena svairaá¹ viharatÄá¹ hiá¹sÄ-vihÄrÄṇÄá¹ karmÄti-dÄruṇaá¹ yad brahma-bhÅ«tasya sÄká¹£Äd brahmará¹£i-sutasya nirvairasya sarva-bhÅ«ta-suhá¹›daḥ sÅ«nÄyÄm apy ananumatam Älambhanaá¹ tad upalabhya brahma-tejasÄti-durviá¹£aheṇa dandahyamÄnena vapuá¹£Ä sahasoccacÄá¹a saiva devÄ« bhadra-kÄlÄ«
iti - thus; teá¹£Äm - of them; vṛṣalÄnÄm - the śūdras, by whom all religious principles are destroyed; rajaḥ - in passion; tamaḥ - in ignorance; praká¹›tÄ«nÄm - having natures; dhana-mada - in the form of infatuation by material wealth; rajaḥ - by passion; utsikta - puffed up; manasÄm - whose minds; bhagavat-kalÄ - an expansion of the plenary expansion of the Supreme Personality of Godhead; vÄ«ra-kulam - the group of elevated personalities (the brÄhmaṇas); kat-arthÄ«-ká¹›tya - disrespecting; utpathena - by a wrong path; svairam - independently; viharatÄm - who are proceeding; hiá¹sÄ-vihÄrÄṇÄm - whose business is to commit violence against others; karma - the activity; ati-dÄruṇam - very fearful; yat - that which; brahma-bhÅ«tasya - of a self-realized person born in a brÄhmaṇa family; sÄká¹£Ät - directly; brahma-ṛṣi-sutasya - of the son born of a brÄhmaṇa exalted in spiritual consciousness; nirvairasya - who had no enemies; sarva-bhÅ«ta-suhá¹›daḥ - a well-wisher to all others; sÅ«nÄyÄm - at the last moment; api - even though; ananumatam - not being sanctioned by law; Älambhanam - against the desire of the Lord; tat - that; upalabhya - perceiving; brahma-tejasÄ - with the effulgence of spiritual bliss; ati-durviá¹£aheṇa - being too bright and unbearable; dandahyamÄnena - burning; vapuá¹£Ä - with a physical body; sahasÄ - suddenly; uccacÄá¹a - fractured (the deity); sÄ - she; eva - indeed; devÄ« - the goddess; bhadra-kÄlÄ« - Bhadra KÄlÄ«.
All the rogues and thieves who had made arrangements for the worship of Goddess KÄlÄ« were low minded and bound to the modes of passion and ignorance. They were overpowered by the desire to become very rich; therefore they had the audacity to disobey the injunctions of the Vedas, so much so that they were prepared to kill Jaá¸a Bharata, a self-realized soul born in a brÄhmaṇa family. Due to their envy, these dacoits brought him before the goddess KÄlÄ« for sacrifice. Such people are always addicted to envious activities, and therefore they dared to try to kill Jaá¸a Bharata. Jaá¸a Bharata was the best friend of all living entities. He was no one’s enemy, and he was always absorbed in meditation on the Supreme Personality of Godhead. He was born of a good brÄhmaṇa father, and killing him was forbidden, even though he might have been an enemy or aggressive person. In any case, there was no reason to kill Jaá¸a Bharata, and the goddess KÄlÄ« could not bear this. She could immediately understand that these sinful dacoits were about to kill a great devotee of the Lord. Suddenly the deity’s body burst asunder, and the goddess KÄlÄ« personally emerged from it in a body burning with an intense and intolerable effulgence.
According to the Vedic injunctions, only an aggressor can be killed. If a person comes with an intent to kill, one can immediately take action and kill in self-defense. It is also stated that one can be killed if he comes to set fire to the home or to pollute or kidnap one’s wife. Lord RÄmacandra killed the entire family of RÄvaṇa because RÄvaṇa kidnapped His wife, SÄ«tÄdevÄ«. However, killing is not sanctioned in the Å›Ästras for other purposes. The killing of animals in sacrifice to the demigods, who are expansions of the Supreme Personality of Godhead, is sanctioned for those who eat meat. This is a kind of restriction for meat-eating. In other words, the slaughter of animals is also restricted by certain rules and regulations in the Vedas. Considering these points, there was no reason to kill Jaá¸a Bharata, who was born in a respectable, highly exalted brÄhmaṇa family. He was a God-realized soul and a well-wisher to all living entities. The Vedas did not at all sanction the killing of Jaá¸a Bharata by rogues and thieves. Consequently the goddess Bhadra KÄlÄ« emerged from the deity to give protection to the Lord’s devotee. ÅšrÄ«la ViÅ›vanÄtha CakravartÄ« ṬhÄkura explains that due to the Brahman effulgence of such a devotee as Jaá¸a Bharata, the deity was fractured. Only thieves and rogues in the modes of passion and ignorance and maddened by material opulence offer a man in sacrifice before the goddess KÄlÄ«. This is not sanctioned by the Vedic instructions. Presently there are many hundreds and thousands of slaughterhouses throughout the world that are maintained by a puffed-up population mad for material opulence. Such activities are never supported by the BhÄgavata school.
