Śrīmad Bhāgavatam |Canto 1 Chapter 18
Mahārāja Parīkṣit Cursed by a Brāhmaṇa Boy
yo vai drauṇy-astra-vipluṣṭo
na mātur udare mṛtaḥ
sūtaḥ uvāca — Śrī Sūta Gosvāmī said; yaḥ — one who; vai — certainly; drauṇi-astra — by the weapon of the son of Droṇa; vipluṣṭaḥ — burned by; na — never; mātuḥ — of the mother; udare — in the womb; mṛtaḥ — met his death; anugrahāt — by the mercy; bhagavataḥ — of the Personality of Godhead; kṛṣṇasya — Kṛṣṇa; adbhuta-karmaṇaḥ — who acts wonderfully.
Śrī Sūta Gosvāmī said: Due to the mercy of the Personality of Godhead, Śrī Kṛṣṇa, who acts wonderfully, Mahārāja Parīkṣit, though struck by the weapon of the son of Droṇa in his mother’s womb, could not be burned.
brahma-kopotthitād yas tu
brahma-kopa — fury of a brāhmaṇa; utthitāt — caused by; yaḥ — what was; tu — but; takṣakāt — by the snake-bird; prāṇa-viplavāt — from dissolution of life; na — never; sammumoha — was overwhelmed; uru-bhayāt — great fear; bhagavati — unto the Personality of Godhead; arpita — surrendered; āśayaḥ — consciousness.
Furthermore, Mahārāja Parīkṣit was always consciously surrendered to the Personality of Godhead, and therefore he was neither afraid nor overwhelmed by fear due to a snake-bird which was to bite him because of the fury of a brāhmaṇa boy.
utsṛjya sarvataḥ saṅgaṁ
vaiyāsaker jahau śiṣyo
gaṅgāyāṁ svaṁ kalevaram
utsṛjya — after leaving aside; sarvataḥ — all around; saṅgam — association; vijñāta — being understood; ajita — one who is never conquered (the Personality of Godhead); saṁsthitiḥ — actual position; vaiyāsakeḥ — unto the son of Vyāsa; jahau — gave up; śiṣyaḥ — as a disciple; gaṅgāyām — on the bank of the Ganges; svam — his own; kalevaram — material body.
Furthermore, after leaving all his associates, the King surrendered himself as a disciple to the son of Vyāsa [Śukadeva Gosvāmī], and thus he was able to understand the actual position of the Personality of Godhead, and at last gave up his material body on the bank of the Ganges.
syāt sambhramo ’nta-kāle ’pi
na — never; uttama-śloka — the Personality of Godhead, of whom the Vedic hymns sing; vārtānām — of those who live on them; juṣatām — of those who are engaged in; tat — His; kathā-amṛtam — transcendental topics about Him; syāt — it so happens; sambhramaḥ — misconception; anta — at the end; kāle — in time; api — also; smaratām — remembering; tat — His; pada-ambujam — lotus feet.
This was so because those who have dedicated their lives to the transcendental topics of the Personality of Godhead, of whom the Vedic hymns sing, and who are constantly engaged in remembering the lotus feet of the Lord, do not run the risk of having misconceptions even at the last moment of their lives.
tāvat kalir na prabhavet
praviṣṭo ’pīha sarvataḥ
yāvad īśo mahān urvyām
tāvat — so long; kaliḥ — the personality of Kali; na — cannot; prabhavet — flourish; praviṣṭaḥ — entered in; api — even though; iha — here; sarvataḥ — everywhere; yāvat — as long as; īśaḥ — the lord; mahān — great; urvyām — powerful; ābhimanyavaḥ — the son of Abhimanyu; eka-rāṭ — the one emperor.
As long as the great, powerful son of Abhimanyu remains the Emperor of the world, there is no chance that the personality of Kali will flourish.
yasminn ahani yarhy eva
bhagavān utsasarja gām
yasmin — on that; ahani — very day; yarhi eva — in the very moment; bhagavān — the Personality of Godhead; utsasarja — left aside; gām — the earth; tadā — at that time; eva — certainly; iha — in this world; anuvṛttaḥ — followed; asau — he; adharma — irreligion; prabhavaḥ — accelerating; kaliḥ — the personality of quarrel.
The very day and moment the Personality of Godhead, Lord Śrī Kṛṣṇa, left this earth, the personality of Kali, who promotes all kinds of irreligious activities, came into this world.
nānudveṣṭi kaliṁ samrāṭ
sāraṅga iva sāra-bhuk
kuśalāny āśu siddhyanti
netarāṇi kṛtāni yat
na — never; anudveṣṭi — envious; kalim — unto the personality of Kali; samrāṭ — the Emperor; sāram-ga — realist, like the bees; iva — like; sāra-bhuk — one who accepts the substance; kuśalāni — auspicious objects; āśu — immediately; siddhyanti — become successful; na — never; itarāṇi — which are inauspicious; kṛtāni — being performed; yat — as much as.
Mahārāja Parīkṣit was a realist, like the bees who only accept the essence [of a flower]. He knew perfectly well that in this Age of Kali, auspicious things produce good effects immediately, whereas inauspicious acts must be actually performed [to render effects]. So he was never envious of the personality of Kali.
kiṁ nu bāleṣu śūreṇa
yo vṛko nṛṣu vartate
kim — what; nu — may be; bāleṣu — among the less intelligent persons; śūreṇa — by the powerful; kalinā — by the personality of Kali; dhīra — self-controlled; bhīruṇā — by one who is afraid of; apramattaḥ — one who is careful; pramatteṣu — among the careless; yaḥ — one who; vṛkaḥ — tiger; nṛṣu — among men; vartate — exists.
Mahārāja Parīkṣit considered that less intelligent men might find the personality of Kali to be very powerful, but that those who are self-controlled would have nothing to fear. The King was powerful like a tiger and took care for the foolish, careless persons.
upavarṇitam etad vaḥ
puṇyaṁ pārīkṣitaṁ mayā
ākhyānaṁ yad apṛcchata
upavarṇitam — almost everything described; etat — all these; vaḥ — unto you; puṇyam — pious; pārīkṣitam — about Mahārāja Parīkṣit; mayā — by me; vāsudeva — of Lord Kṛṣṇa; kathā — narrations; upetam — in connection with; ākhyānam — statements; yat — what; apṛcchata — you asked from me.
O sages, as you did ask me, now I have described almost everything regarding the narrations about Lord Kṛṣṇa in connection with the history of the pious Mahārāja Parīkṣit.
yā yāḥ kathā bhagavataḥ
saṁsevyās tā bubhūṣubhiḥ
yāḥ — whatever; yāḥ — and whatsoever; kathāḥ — topics; bhagavataḥ — about the Personality of Godhead; kathanīya — were to be spoken by me; uru-karmaṇaḥ — of Him who acts wonderfully; guṇa — transcendental qualities; karma — uncommon deeds; āśrayāḥ — involving; pumbhiḥ — by persons; saṁsevyāḥ — ought to be heard; tāḥ — all of them; bubhūṣubhiḥ — by those who want their own welfare.
Those who are desirous of achieving complete perfection in life must submissively hear all topics that are connected with the transcendental activities and qualities of the Personality of Godhead, who acts wonderfully.
sūta jīva samāḥ saumya
śāśvatīr viśadaṁ yaśaḥ
yas tvaṁ śaṁsasi kṛṣṇasya
martyānām amṛtaṁ hi naḥ
ṛṣayaḥ ūcuḥ — the good sages said; sūta — O Sūta Gosvāmī; jīva — we wish you life for; samāḥ — many years; saumya — grave; śāśvatīḥ — eternal; viśadam — particularly; yaśaḥ — in fame; yaḥ tvam — because you; śaṁsasi — speaking nicely; kṛṣṇasya — of Lord Śrī Kṛṣṇa; martyānām — of those who die; amṛtam — eternity of life; hi — certainly; naḥ — our.
The good sages said: O grave Sūta Gosvāmī! May you live many years and have eternal fame, for you are speaking very nicely about the activities of Lord Kṛṣṇa, the Personality of Godhead. This is just like nectar for mortal beings like us.
karmaṇy asminn anāśvāse
karmaṇi — performance of; asmin — in this; anāśvāse — without certainty; dhūma — smoke; dhūmra-ātmanām — tinged body and mind; bhavān — your good self; āpāyayati — very much pleasing; govinda — the Personality of Godhead; pāda — feet; padma-āsavam — nectar of the lotus flower; madhu — honey.
We have just begun the performance of this fruitive activity, a sacrificial fire, without certainty of its result due to the many imperfections in our action. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing.
na svargaṁ nāpunar-bhavam
martyānāṁ kim utāśiṣaḥ
tulayāma — to be balanced with; lavena — by a moment; api — even; na — never; svargam — heavenly planets; na — nor; apunaḥ-bhavam — liberation from matter; bhagavat-saṅgi — devotee of the Lord; saṅgasya — of the association; martyānām — those who are meant for death; kim — what is there; uta — to speak of; āśiṣaḥ — worldly benediction.
The value of a moment’s association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death.
ko nāma tṛpyed rasavit kathāyāṁ
nāntaṁ guṇānām aguṇasya jagmur
yogeśvarā ye bhava-pādma-mukhyāḥ
kaḥ — who is he; nāma — specifically; tṛpyet — get full satisfaction; rasa-vit — expert in relishing mellow nectar; kathāyām — in the topics of; mahat-tama — the greatest amongst the living beings; ekānta — exclusively; parāyaṇasya — of one who is the shelter of; na — never; antam — end; guṇānām — of attributes; aguṇasya — of the Transcendence; jagmuḥ — could ascertain; yoga-īśvarāḥ — the lords of mystic power; ye — all they; bhava — Lord Śiva; pādma — Lord Brahmā; mukhyāḥ — heads.
The Personality of Godhead, Lord Kṛṣṇa [Govinda], is the exclusive shelter for all great living beings, and His transcendental attributes cannot even be measured by such masters of mystic powers as Lord Śiva and Lord Brahmā. Can anyone who is expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him?
tan no bhavān vai bhagavat-pradhāno
harer udāraṁ caritaṁ viśuddhaṁ
śuśrūṣatāṁ no vitanotu vidvan
tat — therefore; naḥ — of us; bhavān — your good self; vai — certainly; bhagavat — in relation with the Personality of Godhead; pradhānaḥ — chiefly; mahat-tama — the greatest of all greats; ekānta — exclusively; parāyaṇasya — of the shelter; hareḥ — of the Lord; udāram — impartial; caritam — activities; viśuddham — transcendental; śuśrūṣatām — those who are receptive; naḥ — ourselves; vitanotu — kindly describe; vidvan — O learned one.
O Sūta Gosvāmī, you are a learned and pure devotee of the Lord because the Personality of Godhead is your chief object of service. Therefore please describe to us the pastimes of the Lord, which are above all material conception, for we are anxious to receive such messages.
sa vai mahā-bhāgavataḥ parīkṣid
saḥ — he; vai — certainly; mahā-bhāgavataḥ — first-class devotee; parīkṣit — the King; yena — by which; apavarga-ākhyam — by the name of liberation; adabhra — fixed; buddhiḥ — intelligence; jñānena — by knowledge; vaiyāsaki — the son of Vyāsa; śabditena — vibrated by; bheje — taken to; khaga-indra — Garuḍa, the king of the birds; dhvaja — flag; pāda-mūlam — soles of the feet.
O Sūta Gosvāmī, please describe those topics of the Lord by which Mahārāja Parīkṣit, whose intelligence was fixed on liberation, attained the lotus feet of the Lord, who is the shelter of Garuḍa, the king of birds. Those topics were vibrated by the son of Vyāsa [Śrīla Śukadeva].
tan naḥ paraṁ puṇyam asaṁvṛtārtham
tat — therefore; naḥ — unto us; param — supreme; puṇyam — purifying; asaṁvṛta-artham — as it is; ākhyānam — narration; ati — very; adbhuta — wonderful; yoga-niṣṭham — compact in bhakti-yoga; ākhyāhi — describe; ananta — the Unlimited; ācarita — activities; upapannam — full of; pārīkṣitam — spoken to Mahārāja Parīkṣit; bhāgavata — of the pure devotees; abhirāmam — particularly very dear.
Thus please narrate to us the narrations of the Unlimited, for they are purifying and supreme. They were spoken to Mahārāja Parīkṣit, and they are very dear to the pure devotees, being full of bhakti-yoga.
aho vayaṁ janma-bhṛto ’dya hāsma
dauṣkulyam ādhiṁ vidhunoti śīghraṁ
sūtaḥ uvāca — Sūta Gosvāmī said; aho — how; vayam — we; janma-bhṛtaḥ — promoted in birth; adya — today; ha — clearly; āsma — have become; vṛddha-anuvṛttyā — by serving those who are advanced in knowledge; api — although; viloma-jātāḥ — born in a mixed caste; dauṣkulyam — disqualification of birth; ādhim — sufferings; vidhunoti — purifies; śīghram — very soon; mahat-tamānām — of those who are great; abhidhāna — conversation; yogaḥ — connection.
Śrī Sūta Gosvāmī said: O God, although we are born in a mixed caste, we are still promoted in birthright simply by serving and following the great who are advanced in knowledge. Even by conversing with such great souls, one can without delay cleanse oneself of all disqualifications resulting from lower births.
kutaḥ punar gṛṇato nāma tasya
yo ’nanta-śaktir bhagavān ananto
mahad-guṇatvād yam anantam āhuḥ
kutaḥ — what to say; punaḥ — again; gṛṇataḥ — one who chants; nāma — holy name; tasya — His; mahat-tama — great devotees; ekānta — exclusive; parāyaṇasya — of one who takes shelter of; yaḥ — He who; ananta — is the Unlimited; śaktiḥ — potency; bhagavān — the Personality of Godhead; anantaḥ — immeasurable; mahat — great; guṇatvāt — on account of such attributes; yam — whom; anantam — by the name Ananta; āhuḥ — is called.
And what to speak of those who are under the direction of the great devotees, chanting the holy name of the Unlimited, who has unlimited potency? The Personality of Godhead, unlimited in potency and transcendental by attributes, is called Ananta [Unlimited].
etāvatālaṁ nanu sūcitena
hitvetarān prārthayato vibhūtir
yasyāṅghri-reṇuṁ juṣate ’nabhīpsoḥ
etāvatā — so far; alam — unnecessary; nanu — if at all; sūcitena — by description; guṇaiḥ — by attributes; asāmya — immeasurable; anati-śāyanasya — of one who is unexcelled; hitvā — leaving aside; itarān — others; prārthayataḥ — of those who ask for; vibhūtiḥ — favor of the goddess of fortune; yasya — one whose; aṅghri — feet; reṇum — dust; juṣate — serves; anabhīpsoḥ — of one who is unwilling.
It is now ascertained that He [the Personality of Godhead] is unlimited and there is none equal to Him. Consequently no one can speak of Him adequately. Great demigods cannot obtain the favor of the goddess of fortune even by prayers, but this very goddess renders service unto the Lord, although He is unwilling to have such service.
seśaṁ punāty anyatamo mukundāt
ko nāma loke bhagavat-padārthaḥ
atha — therefore; api — certainly; yat — whose; pāda-nakha — nails of the feet; avasṛṣṭam — emanating; jagat — the whole universe; viriñca — Brahmājī; upahṛta — collected; arhaṇa — worship; ambhaḥ — water; sa — along with; īśam — Lord Śiva; punāti — purifies; anyatamaḥ — who else; mukundāt — besides the Personality of Godhead, Śrī Kṛṣṇa; kaḥ — who; nāma — name; loke — within the world; bhagavat — Supreme Lord; pada — position; arthaḥ — worth.
Who can be worthy of the name of the Supreme Lord but the Personality of Godhead, Śrī Kṛṣṇa? Brahmājī collected the water emanating from the nails of His feet in order to award it to Lord Śiva as a worshipful welcome. This very water [the Ganges] is purifying the whole universe, including Lord Śiva.
yatrānuraktāḥ sahasaiva dhīrā
vyapohya dehādiṣu saṅgam ūḍham
vrajanti tat pārama-haṁsyam antyaṁ
yasminn ahiṁsopaśamaḥ sva-dharmaḥ
yatra — unto whom; anuraktāḥ — firmly attached; sahasā — all of a sudden; eva — certainly; dhīrāḥ — self-controlled; vyapohya — leaving aside; deha — the gross body and subtle mind; ādiṣu — relating to; saṅgam — attachment; ūḍham — taken to; vrajanti — go away; tat — that; pārama-haṁsyam — the highest stage of perfection; antyam — and beyond that; yasmin — in which; ahiṁsā — nonviolence; upaśamaḥ — and renunciation; sva-dharmaḥ — consequential occupation.
Self-controlled persons who are attached to the Supreme Lord Śrī Kṛṣṇa can all of a sudden give up the world of material attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order of life, by which nonviolence and renunciation are consequential.
ahaṁ hi pṛṣṭo ’ryamaṇo bhavadbhir
ācakṣa ātmāvagamo ’tra yāvān
nabhaḥ patanty ātma-samaṁ patattriṇas
tathā samaṁ viṣṇu-gatiṁ vipaścitaḥ
aham — my humble self; hi — certainly; pṛṣṭaḥ — asked by you; aryamaṇaḥ — as powerful as the sun; bhavadbhiḥ — by you; ācakṣe — may describe; ātma-avagamaḥ — as far as my knowledge is concerned; atra — herein; yāvān — so far; nabhaḥ — sky; patanti — fly; ātma-samam — as far as it can; patattriṇaḥ — the birds; tathā — thus; samam — similarly; viṣṇu-gatim — knowledge of Viṣṇu; vipaścitaḥ — even though learned.
O ṛṣis, who are as powerfully pure as the sun, I shall try to describe to you the transcendental pastimes of Viṣṇu as far as my knowledge is concerned. As the birds fly in the sky as far as their capacity allows, so do the learned devotees describe the Lord as far as their realization allows.
ekadā dhanur udyamya
vicaran mṛgayāṁ vane
mṛgān anugataḥ śrāntaḥ
kṣudhitas tṛṣito bhṛśam
praviveśa tam āśramam
dadarśa munim āsīnaṁ
ekadā — once upon a time; dhanuḥ — arrows and bow; udyamya — taking firmly; vicaran — following; mṛgayām — hunting excursion; vane — in the forest; mṛgān — stags; anugataḥ — while following; śrāntaḥ — fatigued; kṣudhitaḥ — hungry; tṛṣitaḥ — being thirsty; bhṛśam — extremely; jala-āśayam — reservoir of water; acakṣāṇaḥ — while searching for; praviveśa — entered into; tam — that famous; āśramam — hermitage of Śamīka Ṛṣi; dadarśa — saw; munim — the sage; āsīnam — seated; śāntam — all silent; mīlita — closed; locanam — eyes.
Once upon a time Mahārāja Parīkṣit, while engaged in hunting in the forest with bow and arrows, became extremely fatigued, hungry and thirsty while following the stags. While searching for a reservoir of water, he entered the hermitage of the well-known Śamīka Ṛṣi and saw the sage sitting silently with closed eyes.
sthāna-trayāt paraṁ prāptaṁ
pratiruddha — restrained; indriya — the sense organs; prāṇa — air of respiration; manaḥ — the mind; buddhim — intelligence; upāratam — inactive; sthāna — places; trayāt — from the three; param — transcendental; prāptam — achieved; brahma-bhūtam — qualitatively equal with the Supreme Absolute; avikriyam — unaffected.
The muni’s sense organs, breath, mind and intelligence were all restrained from material activities, and he was situated in a trance apart from the three [wakefulness, dream and unconsciousness], having achieved a transcendental position qualitatively equal with the Supreme Absolute.
viprakīrṇa — all scattered; jaṭa-ācchannam — covered with compressed, long hair; rauraveṇa — by the skin of a stag; ajinena — by the skin; ca — also; viśuṣyat — dried up; tāluḥ — palate; udakam — water; tathā-bhūtam — in that state; ayācata — asked for.
The sage, in meditation, was covered by the skin of a stag, and long, compressed hair was scattered all over him. The King, whose palate was dry from thirst, asked him for water.
manyamānaś cukopa ha
alabdha — having not received; tṛṇa — seat of straw; bhūmi — place; ādiḥ — and so on; asamprāpta — not properly received; arghya — water for reception; sūnṛtaḥ — sweet words; avajñātam — thus being neglected; iva — like that; ātmānam — personally; manyamānaḥ — thinking like that; cukopa — became angry; ha — in that way.
The King, not received by any formal welcome by means of being offered a seat, place, water and sweet addresses, considered himself neglected, and so thinking he became angry.
brāhmaṇaṁ praty abhūd brahman
matsaro manyur eva ca
abhūta-pūrvaḥ — unprecedented; sahasā — circumstantially; kṣut — hunger; tṛḍbhyām — as well as by thirst; ardita — being distressed; ātmanaḥ — of his self; brāhmaṇam — unto a brāhmaṇa; prati — against; abhūt — became; brahman — O brāhmaṇas; matsaraḥ — envious; manyuḥ — angry; eva — thus; ca — and.
O brāhmaṇas, the circumstances having distressed him with extreme hunger and thirst, the King directed toward the sage his anger and envy, which he had never before directed toward a brāhmaṇa.
sa tu brahma-ṛṣer aṁse
gatāsum uragaṁ ruṣā
nidhāya puram āgataḥ
saḥ — the King; tu — however; brahma-ṛṣeḥ — of the brāhmaṇa sage; aṁse — on the shoulder; gata-asum — lifeless; uragam — snake; ruṣā — in anger; vinirgacchan — while leaving; dhanuḥ-koṭyā — with the front of the bow; nidhāya — by placing it; puram — palace; āgataḥ — returned.
While leaving, the King, being so insulted, picked up a lifeless snake with his bow and angrily placed it on the shoulder of the sage. Then he returned to his palace.
eṣa kiṁ nibhṛtāśeṣa-
kiṁ nu syāt kṣatra-bandhubhiḥ
eṣaḥ — this; kim — whether; nibhṛta-aśeṣa — meditative mood; karaṇaḥ — senses; mīlita — closed; īkṣaṇaḥ — eyes; mṛṣā — false; samādhiḥ — trance; āho — remains; svit — if it is so; kim — either; nu — but; syāt — may be; kṣatra-bandhubhiḥ — by the lower kṣatriya.
Upon returning, he began to contemplate and argue within himself whether the sage had actually been in meditation, with senses concentrated and eyes closed, or whether he had just been feigning trance just to avoid receiving a lower kṣatriya.
tasya putro ’titejasvī
viharan bālako ’rbhakaiḥ
rājñāghaṁ prāpitaṁ tātaṁ
śrutvā tatredam abravīt
tasya — his (the sage’s); putraḥ — son; ati — extremely; tejasvī — powerful; viharan — while playing; bālakaḥ — with boys; arbhakaiḥ — who were all childish; rājñā — by the King; agham — distress; prāpitam — made to have; tātam — the father; śrutvā — by hearing; tatra — then and there; idam — this; abravīt — spoke.
The sage had a son who was very powerful, being a brāhmaṇa’s son. While he was playing with inexperienced boys, he heard of his father’s distress, which was occasioned by the King. Then and there the boy spoke as follows.
aho adharmaḥ pālānāṁ
pīvnāṁ bali-bhujām iva
svāminy aghaṁ yad dāsānāṁ
dvāra-pānāṁ śunām iva
aho — just look at; adharmaḥ — irreligion; pālānām — of the rulers; pīvnām — of one who is brought up; bali-bhujām — like the crows; iva — like; svāmini — unto the master; agham — sin; yat — what is; dāsānām — of the servants; dvāra-pānām — keeping watch at the door; śunām — of the dogs; iva — like.
[The brāhmaṇa’s son, Śṛṅgi, said:] O just look at the sins of the rulers who, like crows and watchdogs at the door, perpetrate sins against their masters, contrary to the principles governing servants.
brāhmaṇaiḥ kṣatra-bandhur hi
sa kathaṁ tad-gṛhe dvāḥ-sthaḥ
sabhāṇḍaṁ bhoktum arhati
brāhmaṇaiḥ — by the brahminical order; kṣatra-bandhuḥ — the sons of the kṣatriyas; hi — certainly; gṛha-pālaḥ — the watchdog; nirūpitaḥ — designated; saḥ — he; katham — on what grounds; tat-gṛhe — in the home of him (the master); dvāḥ-sthaḥ — keeping at the door; sa-bhāṇḍam — in the same pot; bhoktum — to eat; arhati — deserves.
The descendants of the kingly orders are definitely designated as watchdogs, and they must keep themselves at the door. On what grounds can dogs enter the house and claim to dine with the master on the same plate?
kṛṣṇe gate bhagavati
tad bhinna-setūn adyāhaṁ
śāsmi paśyata me balam
kṛṣṇe — Lord Kṛṣṇa; gate — having departed from this world; bhagavati — the Personality of Godhead; śāstari — the supreme ruler; utpatha-gāminām — of those who are upstarts; tat bhinna — being separated; setūn — the protector; adya — today; aham — myself; śāsmi — shall punish; paśyata — just see; me — my; balam — prowess.
After the departure of Lord Śrī Kṛṣṇa, the Personality of Godhead and supreme ruler of everyone, these upstarts have flourished, our protector being gone. Therefore I myself shall take up this matter and punish them. Just witness my power.
ity uktvā roṣa-tāmrākṣo
vāg-vajraṁ visasarja ha
iti — thus; uktvā — saying; roṣa-tāmra-akṣaḥ — with red-hot eyes due to being angry; vayasyān — unto the playmates; ṛṣi-bālakaḥ — the son of a ṛṣi; kauśikī — the River Kauśikā; āpaḥ — water; upaspṛśya — by touching; vāk — words; vajram — thunderbolt; visasarja — threw; ha — in the past.
The son of the ṛṣi, his eyes red-hot with anger, touched the water of the River Kauśika while speaking to his playmates and discharged the following thunderbolt of words.
takṣakaḥ saptame ’hani
daṅkṣyati sma kulāṅgāraṁ
codito me tata-druham
iti — thus; laṅghita — surpassing; maryādam — etiquette; takṣakaḥ — snake-bird; saptame — on the seventh; ahani — day; daṅkṣyati — will bite; sma — certainly; kula-aṅgāram — the wretched of the dynasty; coditaḥ — having done; me — my; tata-druham — enmity towards the father.
The brāhmaṇa’s son cursed the King thus: On the seventh day from today a snake-bird will bite the most wretched one of that dynasty [Mahārāja Parīkṣit] because of his having broken the laws of etiquette by insulting my father.
tato ’bhyetyāśramaṁ bālo
pitaraṁ vīkṣya duḥkhārto
mukta-kaṇṭho ruroda ha
tataḥ — thereafter; abhyetya — after entering into; āśramam — the hermitage; bālaḥ — boy; gale sarpa — the snake on the shoulder; kalevaram — body; pitaram — unto the father; vīkṣya — having seen; duḥkha-ārtaḥ — in a sorry plight; mukta-kaṇṭhaḥ — loudly; ruroda — cried; ha — in the past.
Thereafter, when the boy returned to the hermitage, he saw a snake on his father’s shoulder, and out of his grief he cried very loudly.
sa vā āṅgiraso brahman
unmīlya śanakair netre
dṛṣṭvā cāṁse mṛtoragam
saḥ — he; vai — also; āṅgirasaḥ — the ṛṣi born in the family of Aṅgirā; brahman — O Śaunaka; śrutvā — on hearing; suta — his son; vilāpanam — crying in distress; unmīlya — opening; śanakaiḥ — gradually; netre — by the eyes; dṛṣṭvā — by seeing; ca — also; aṁse — on the shoulder; mṛta — dead; uragam — snake.
O brāhmaṇas, the ṛṣi, who was born in the family of Aṅgirā Muni, hearing his son crying, gradually opened his eyes and saw the dead snake around his neck.
visṛjya taṁ ca papraccha
vatsa kasmād dhi rodiṣi
kena vā te ’pakṛtam
ity uktaḥ sa nyavedayat
visṛjya — throwing aside; tam — that; ca — also; papraccha — asked; vatsa — my dear son; kasmāt — what for; hi — certainly; rodiṣi — crying; kena — by whom; vā — otherwise; te — they; apakṛtam — misbehaved; iti — thus; uktaḥ — being asked; saḥ — the boy; nyavedayat — informed of everything.
He threw the dead snake aside and asked his son why he was crying, whether anyone had done him harm. On hearing this, the son explained to him what had happened.
niśamya śaptam atad-arhaṁ narendraṁ
sa brāhmaṇo nātmajam abhyanandat
aho batāṁho mahad adya te kṛtam
alpīyasi droha urur damo dhṛtaḥ
niśamya — after hearing; śaptam — cursed; atat-arham — never to be condemned; nara-indram — unto the King, best of humankind; saḥ — that; brāhmaṇaḥ — brāhmaṇa-ṛṣi; na — not; ātma-jam — his own son; abhyanandat — congratulated; aho — alas; bata — distressing; aṁhaḥ — sins; mahat — great; adya — today; te — yourself; kṛtam — performed; alpīyasi — insignificant; drohe — offense; uruḥ — very great; damaḥ — punishment; dhṛtaḥ — awarded.
The father heard from his son that the King had been cursed, although he should never have been condemned, for he was the best amongst all human beings. The ṛṣi did not congratulate his son, but, on the contrary, began to repent, saying: Alas! What a great sinful act was performed by my son. He has awarded heavy punishment for an insignificant offense.
na vai nṛbhir nara-devaṁ parākhyaṁ
sammātum arhasy avipakva-buddhe
yat-tejasā durviṣaheṇa guptā
vindanti bhadrāṇy akutobhayāḥ prajāḥ
na — never; vai — as a matter of fact; nṛbhiḥ — by any man; nara-devam — unto a man-god; para-ākhyam — who is transcendental; sammātum — place on equal footing; arhasi — by the prowess; avipakva — unripe or immature; buddhe — intelligence; yat — of whom; tejasā — by the prowess; durviṣaheṇa — unsurpassable; guptāḥ — protected; vindanti — enjoys; bhadrāṇi — all prosperity; akutaḥ-bhayāḥ — completely defended; prajāḥ — the subjects.
O my boy, your intelligence is immature, and therefore you have no knowledge that the king, who is the best amongst human beings, is as good as the Personality of Godhead. He is never to be placed on an equal footing with common men. The citizens of the state live in prosperity, being protected by his unsurpassable prowess.
rathāṅga-pāṇāv ayam aṅga lokaḥ
tadā hi caura-pracuro vinaṅkṣyaty
arakṣyamāṇo ’vivarūthavat kṣaṇāt
alakṣyamāṇe — being abolished; nara-deva — monarchical; nāmni — of the name; ratha-aṅga-pāṇau — the representative of the Lord; ayam — this; aṅga — O my boy; lokaḥ — this world; tadā hi — at once; caura — thieves; pracuraḥ — too much; vinaṅkṣyati — vanquishes; arakṣyamāṇaḥ — being not protected; avivarūtha-vat — like lambs; kṣaṇāt — at once.
My dear boy, the Lord, who carries the wheel of a chariot, is represented by the monarchical regime, and when this regime is abolished the whole world becomes filled with thieves, who then at once vanquish the unprotected subjects like scattered lambs.
tad adya naḥ pāpam upaity ananvayaṁ
yan naṣṭa-nāthasya vasor vilumpakāt
parasparaṁ ghnanti śapanti vṛñjate
paśūn striyo ’rthān puru-dasyavo janāḥ
tat — for this reason; adya — from this day; naḥ — upon us; pāpam — reaction of sin; upaiti — will overtake; ananvayam — disruption; yat — because; naṣṭa — abolished; nāthasya — of the monarch; vasoḥ — of wealth; vilumpakāt — being plundered; parasparam — between one another; ghnanti — will kill; śapanti — will do harm; vṛñjate — will steal; paśūn — animals; striyaḥ — women; arthān — riches; puru — greatly; dasyavaḥ — thieves; janāḥ — the mass of people.
Due to the termination of the monarchical regimes and the plundering of the people’s wealth by rogues and thieves, there will be great social disruptions. People will be killed and injured, and animals and women will be stolen. And for all these sins we shall be responsible.
tadārya-dharmaḥ pravilīyate nṛṇāṁ
śunāṁ kapīnām iva varṇa-saṅkaraḥ
tadā — at that time; ārya — progressive civilization; dharmaḥ — engagement; pravilīyate — is systematically vanquished; nṛṇām — of humankind; varṇa — caste; āśrama — orders of society; ācāra-yutaḥ — composed in a good manner; trayī-mayaḥ — in terms of the Vedic injunction; tataḥ — thereafter; artha — economic development; kāma-abhiniveśita — fully absorbed in sense gratification; ātmanām — of men; śunām — like dogs; kapīnām — like monkeys; iva — thus; varṇa-saṅkaraḥ — unwanted population.
At that time the people in general will fall systematically from the path of a progressive civilization in respect to the qualitative engagements of the castes and the orders of society and the Vedic injunctions. Thus they will be more attracted to economic development for sense gratification, and as a result there will be an unwanted population on the level of dogs and monkeys.
sa tu samrāḍ bṛhac-chravāḥ
naivāsmac chāpam arhati
dharma-pālaḥ — the protector of religion; nara-patiḥ — the King; saḥ — he; tu — but; samrāṭ — Emperor; bṛhat — highly; śravāḥ — celebrated; sākṣāt — directly; mahā-bhāgavataḥ — the first-class devotee of the Lord; rāja-ṛṣiḥ — saint amongst the royal order; haya-medhayāṭ — great performer of horse sacrifices; kṣut — hunger; tṛṭ — thirst; śrama-yutaḥ — tired and fatigued; dīnaḥ — stricken; na — never; eva — thus; asmat — by us; śāpam — curse; arhati — deserves.
The Emperor Parīkṣit is a pious king. He is highly celebrated and is a first-class devotee of the Personality of Godhead. He is a saint amongst royalty, and he has performed many horse sacrifices. When such a king is tired and fatigued, being stricken with hunger and thirst, he does not at all deserve to be cursed.
pāpaṁ kṛtaṁ tad bhagavān
sarvātmā kṣantum arhati
apāpeṣu — unto one who is completely free from all sins; sva-bhṛtyeṣu — unto one who is subordinate and deserves to be protected; bālena — by a child; apakva — who is immature; buddhinā — by intelligence; pāpam — sinful act; kṛtam — has been done; tat bhagavān — therefore the Personality of Godhead; sarva-ātmā — who is all-pervading; kṣantum — just to pardon; arhati — deserve.
Then the ṛṣi prayed to the all-pervading Personality of Godhead to pardon his immature boy, who had no intelligence and who committed the great sin of cursing a person who was completely free from all sins, who was subordinate and who deserved to be protected.
śaptāḥ kṣiptā hatā api
nāsya tat pratikurvanti
tad-bhaktāḥ prabhavo ’pi hi
tiraḥ-kṛtāḥ — being defamed; vipralabdhāḥ — being cheated; śaptāḥ — being cursed; kṣiptāḥ — disturbed by negligence; hatāḥ — or even being killed; api — also; na — never; asya — for all these acts; tat — them; pratikurvanti — counteract; tat — the Lord’s; bhaktāḥ — devotees; prabhavaḥ — powerful; api — although; hi — certainly.
The devotees of the Lord are so forbearing that even though they are defamed, cheated, cursed, disturbed, neglected or even killed, they are never inclined to avenge themselves.
so ’nutapto mahā-muniḥ
svayaṁ viprakṛto rājñā
naivāghaṁ tad acintayat
iti — thus; putra — son; kṛta — done by; aghena — by the sin; saḥ — he (the muni); anutaptaḥ — regretting; mahā-muniḥ — the sage; svayam — personally; viprakṛtaḥ — being so insulted; rājñā — by the King; na — not; eva — certainly; agham — the sin; tat — that; acintayat — thought of it.
The sage thus regretted the sin committed by his own son. He did not take the insult paid by the King very seriously.
prāyaśaḥ sādhavo loke
parair dvandveṣu yojitāḥ
na vyathanti na hṛṣyanti
yata ātmā ’guṇāśrayaḥ
prāyaśaḥ — generally; sādhavaḥ — saints; loke — in this world; paraiḥ — by others; dvandveṣu — in duality; yojitāḥ — being engaged; na — never; vyathanti — distressed; na — nor; hṛṣyanti — takes pleasure; yataḥ — because; ātmā — self; aguṇa-āśrayaḥ — transcendental.
Generally the transcendentalists, even though engaged by others in the dualities of the material world, are not distressed. Nor do they take pleasure [in worldly things], for they are transcendentally engaged.