> > S'rîmad Bhâgavatam - Canto 1
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > ******

> > Canto 1: 'Creation

> > ******

> > Chapter Eighteen: Mahârâja Parîkshit Cursed by a Brahmana Boy

> > ******

> > TEXT 1

> > sûta uvâca

> > yo vai drauny-astra-viplushtho

> > na mâtur udare mritah

> > anugrahâd bhagavatah

> > krishnasyâdbhuta-karmanah

> > sûtah uvâca&emdash;S'rî Sûta Gosvâmî said; yah--one who; vai--certainly; drauni-astra--by the weapon of the son of Drona; viplushthah--burned by; na--never; mâtuh--of the mother; udare--in the womb; mritah--met his death; anugrahât--by the mercy; bhagavatah--of the Personality of Godhead; krishnasya--Krishna; adbhuta-karmanah--who acts wonderfully.

> > TRANSLATION

> > S'rî Sûta Gosvâmî said: Due to the mercy of the Personality of Godhead, S'rî Krishna, who acts wonderfully, Mahârâja Parîkshit, though struck by the weapon of the son of Drona in his mother's womb, could not be burned.

> > ******

> > TEXT 2

> > brahma-kopotthitâd yas tu

> > takshakât prâna-viplavât

> > na sammumohorubhayâd

> > bhagavaty arpitâs'ayah

> > brahma-kopa--fury of a brâhmana; utthitât--caused by; yah--what was; tu--but; takshakât--by the snake-bird; prâna-viplavât--from dissolution of life; na--never; sammumoha--was overwhelmed; urubhayât--great fear; bhagavati--unto the Personality of Godhead; arpita--surrendered; âs'ayah--consciousness.

> > TRANSLATION

> > Furthermore, Mahârâja Parîksit 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 brahmana boy.

> > ******

> > TEXT 3

> > utsrijya sarvatah sangam

> > vijn'âtâjita-samsthitih

> > vaiyâsaker jahau s'ishyo

> > gangâyâm svam kalevaram

> > utsrijya--after leaving aside; sarvatah--all around; sangam--association; vijn'âta--being understood; ajita--one who is never conquered (the Personality of Godhead); samsthitih--actual position; vaiyâsakeh--unto the son of Vyâsa; jahau--gave up; s'ishyah--as a disciple; gangâyâm--on the bank of the Ganges; svam--his own; kalevaram--material body.

> > TRANSLATION

> > Furthermore, after leaving all his associates, the King surrendered himself as a disciple to the son of Vyâsa [S'ukadeva Gosvâmî], and thus he was able to understand the actual position of the Personality of Godhead.

> > ******

> > TEXT 4

> > Nottamas'loka-vârtânâm

> > jushatâm tat-kathâmritam

> > syât sambhramo 'nta-kâle 'pi

> > smaratâm tat-padâmbujam

> > na--never; uttama-s'loka--the Personality of Godhead, of whom the Vedic hymns sing; vârtânâm--of those who live on them; jushatâm--of those who are engaged in; tat--His; kathâ-amritam--transcendental topics about Him; syât--it so happens; sambhramah--misconception; anta--at the end; kâle--in time; api--also; smaratâm--remembering; tat--His; pada-ambujam--lotus feet.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 5

> > tâvat kalir na prabhavet

> > pravishtho 'pîha samatah

> > yâvad îs'o mahân urvyâm

> > âbhimanyava eka-râth

> > tâvat--so long; kalih--the personality of Kali; na--cannot; prabhavet--flourish; pravishthah--entered in; api--even though; iha--here; sarvatah--everywhere; yâvat--as long as; îs'ah--the lord; mahân--great; urvyâm--powerful; âbhimanyavah--the son of Abhimanyu; eka-rât--the one emperor.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 6

> > yasminn ahani yarhy eva

> > bhagavân utsasarja gâm

> > tadaivehânuvrtto 'sâv

> > adharma-prabhavah kalih

> > yasmin--on that; ahani--very day; yarhi eva--in the very moment; bhagavân--the Personality of Godhead; utsasarja--left aside; gâm--the earth; tadâ--at that time; eva--certainly; iha--in this world; anuvrittah--followed; asau--he; adharma--irreligion; prabhavah--accelerating; kalih--the personality of quarrel.

> > TRANSLATION

> > The very day and moment the Personality of Godhead, Lord S'rî Krishna, left this earth, the personality of Kali, who promotes all kinds of irreligious activities, came into this world.

> > ******

> > TEXT 7

> > nânudveshthi kalim samrât

> > sâranga iva sâra-bhuk

> > kus'alâny âs'u siddhyanti

> > netarâni kritâni yat

> > na--never; anudveshthi--envious; kalim--unto the personality of Kali; samrât--the Emperor; sâram-ga--realist, like the bees; iva--like; sâra-bhuk--one who accepts the substance; kus'alâni--auspicious objects; âs'u--immediately; siddhyanti--become successful; na--never; itarâni--which are inauspicious; kritâni--being performed; yat--as much as.

> > TRANSLATION

> > Mahârâja Parîkshit 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.

> > ******

> > TEXT 8

> > kim nu bâleshu s'ûrena

> > kalinâ dhîra-bhîrunâ

> > apramattah pramatteshu

> > yo vriko nrishu vartate

> > kim--what; nu--may be; bâleshu--among the less intelligent persons; s'ûrena--by the powerful; kalinâ--by the personality of Kali; dhîra--self-controlled; bhîrunâ--by one who is afraid of; apramattah--one who is careful; pramatteshu--among the careless; yah--one who; vrikah--tiger; nrishu--among men; vartate--exists.

> > TRANSLATION

> > Mahârâja Parîkshit 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.

> > ******

> > TEXT 9

> > upavarnitam etad vah

> > punyam pârîkshitam mayâ

> > vâsudeva-kathopetam

> > âkhyânam yad apricchata

> > upavarnitam--almost everything described; etat--all these; vah--unto you; punyam--pious; pârîkshitam--about Mahârâja Parîkshit; mayâ--by me; vâsudeva--of Lord Krishna; kathâ--narrations; upetam--in connection with; âkhyânam--statements; yat--what; apricchata--you asked from me.

> > TRANSLATION

> > O sages, as you did ask me, now I have described almost everything regarding the narrations about Lord Krishna in connection with the history of the pious Mahârâja Parîkshit.

> > ******

> > TEXT 10

> > yâ yâh kathâ bhagavatah

> > kathanîyoru-karmanah

> > guna-karmâs'rayâh pumbhih

> > samsevyâs tâ bubhûsubhih

> > yâh--whatever; yâh--and whatsoever; kathâh--topics; bhagavatah--about the Personality of Godhead; kathanîya--were to be spoken by me; uru-karmanah--of Him who acts wonderfully; guna--transcendental qualities; karma--uncommon deeds; âs'rayâh--involving; pumbhih--by persons; samsevyâh--ought to be heard; tâh--all of them; bubhûshubhih--by those who want their own welfare.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 11

> > rishaya ûcuh

> > sûta jîva samâh saumya

> > s'âs'vatîr vis'adam yas'ah

> > yas tvam s'amsasi krishnasya

> > martyânâm amritam hi nah

> > rishayah ûcuh--the good sages said; sûta--O Sûta Gosvâmî; jîva--we wish you life for; samâh--many years; saumya--grave; s'âs'vatîh--eternal; vis'adam--particularly; yas'ah--in fame; yah tvam--because you; s'amsasi--speaking nicely; krishnasya--of Lord S'rî Krishna; martyânâm--of those who die; amrtam--eternity of life; hi--certainly; nah--our.

> > TRANSLATION

> > The good sages said: O grave Sûta Gosvâmî! May you live many years and have eternal fame, for you are speaking very nicely about the activities of Lord Krishna, the Personality of Godhead. This is just like nectar for mortal beings like us.

> > ******

> > TEXT 12

> > karmany asminn anâs'vâse

> > dhûma-dhûmrâtmanâm bhavân

> > âpâyayati govinda-

> > pâda-padmâsavam madhu

> > karmani--performance of; asmin--in this; anâs'vâse--without certainty; dhûma--smoke; dhûmra-âtmanâm--tinged body and mind; bhavân--your good self; âpâyayati--very much pleasing; govinda--the Personality of Godhead; pâda--feet; padma-âsavam--nectar of the lotus flower; madhu--honey.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 13

> > tulayâma lavenâpi

> > na svargam nâpunar-bhavam

> > bhagavat-sangi-sangasya

> > martyânâm kim utâs'ishah

> > tulayâma--to be balanced with; lavena--by a moment; api--even; na--never; svargam--heavenly planets; na--nor; apunah-bhavam--liberation from matter; bhagavat-sangi--devotee of the Lord; sangasya--of the association; martyânâm--those who are meant for death; kim--what is there; uta--to speak of; âs'ishah--worldly benediction.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 14

> > ko nâma tripyed rasavit kathâyâm

> > mahattamaikânta-parâyanasya

> > nântam gunânâm agunasya jagmur

> > yoges'varâ ye bhava-pâdma-mukhyâh

> > kah--who is he; nâma--specifically; tripyet--get full satisfaction; rasa-vit--expert in relishing mellow nectar; kathâyâm--in the topics of; mahat-tama--the greatest amongst the living beings; ekânta--exclusively; parâyanasya--of one who is the shelter of; na--never; antam--end; gunânâm--of attributes; agunasya--of the Transcendence; jagmuh--could ascertain; yoga-îs'varâh--the lords of mystic power; ye--all they; bhava--Lord S'iva; pâdma--Lord Brahmâ; mukhyâh--heads.

> > TRANSLATION

> > The Personality of Godhead, Lord Krishna [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 S'iva and Lord Brahmâ. Can anyone who is expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him?

> > ******

> > TEXT 15

> > tan no bhavân vai bhagavat-pradhâno

> > mahattamaikânta-parâyanasya

> > harer udâram caritam vis'uddham

> > s'us'rûshatâm no vitanotu vidvan

> > tat--therefore; nah--of us; bhavân--your good self; vai--certainly; bhagavat--in relation with the Personality of Godhead; pradhânah--chiefly; mahat-tama--the greatest of all greats; ekânta--exclusively; parâyanasya--of the shelter; hareh--of the Lord; udâram--impartial; caritam--activities; vis'uddham--transcendental; s'us'rûshatâm--those who are receptive; nah--ourselves; vitanotu--kindly describe; vidvan--O learned one.

> > TRANSLATION

> > O Sûta Gosvâmî, 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.

> > ******

> > TEXT 16

> > sa vai mahâ-bhâgavatah parîkshid

> > yenâpavargâkhyam adabhra-buddhih

> > jn'ânena vaiyâsaki-s'abditena

> > bheje khagendra-dhvaja-pâda-mûlam

> > sah--he; vai--certainly; mahâ-bhâgavatah--first-class devotee; parîkshit--the King; yena--by which; apavarga-âkhyam--by the name of liberation; adabhra--fixed; buddhih--intelligence; jn'ânena--by knowledge; vaiyâsaki--the son of Vyâsa; s'abditena--vibrated by; bheje--taken to; khaga-indra--Garuda, the king of the birds; dhvaja--flag; pâda-mûlam--soles of the feet.

> > TRANSLATION

> > O Sûta Gosvâmî, please describe those topics of the Lord by which Mahârâja Parîkshit, whose intelligence was fixed on liberation, attained the lotus feet of the Lord, who is the shelter of Garuda, the king of birds. Those topics were vibrated by the son of Vyâsa [S'rîla S'ukadeva].

> > ******

> > TEXT 17

> > tan nah parum punyam asamvritârtham

> > âkhyânam atyadbhuta-yoga-nishthham

> > âkhyâhy anantâcaritopapannam

> > pârîkshitam bhâgavatâbhirâmam

> > tat--therefore; nah--unto us; param--supreme; punyam--purifying; asamvrita-artham--as it is; âkhyânam--narration; ati--very; adbhuta--wonderful; yoga-nishthham--compact in bhakti-yoga; âkhyâhi--describe; ananta--the Unlimited; âcarita--activities; upapannam--full of; pârîkshitam--spoken to Mahârâja Parîkshit; bhâgavata--of the pure devotees; abhirâmam--particularly very dear.

> > TRANSLATION

> > Thus please narrate to us the narrations of the Unlimited, for they are purifying and supreme. They were spoken to Mahârâja Parîkshit, and they are very dear to the pure devotees, being full of bhakti-yoga.

> > ******

> > TEXT 18

> > sûta uvâca

> > aho vayam janma-bhrito 'dya hâsma

> > vriddhânuvrittyâpi viloma jâtâh

> > daushkulyam âdhim vidhunoti s'îghram

> > mahattamânâm abhidhâna-yogah

> > sûtah uvâca--Sûta Gosvâmî said; aho--how; vayam--we; janma-bhritah--promoted in birth; adya--today; ha--clearly; âsma--have become; vriddha-anuvrittyâ--by serving those who are advanced in knowledge; api--although; viloma-jâtâh--born in a mixed caste; daushkulyam--disqualification of birth; âdhim--sufferings; vidhunoti--purifies; s'îghram--very soon; mahat-tamânâm--of those who are great; abhidhâna--conversation; yogah--connection.

> > TRANSLATION

> > S'rî Sûta Gosvâmî 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.

> > ******

> > TEXT 19

> > kutah punar grinato nâma tasya

> > mahattamaikânta-parâyanasya

> > yo 'nanta-s'aktir bhagavân ananto

> > mahad-gunatvâd yam anantam âhuh

> > kutah--what to say; punah--again; grinatah--one who chants; nâma--holy name; tasya--His; mahat-tama--great devotees; ekânta--exclusive; parâyanasya--of one who takes shelter of; yah--He who; ananta--is the Unlimited; s'aktih--potency; bhagavân--the Personality of Godhead; anantah--immeasurable; mahat--great; gunatvât--on account of such attributes; yam--whom; anantam--by the name ananta; âhuh--is called.

> > TRANSLATION

> > 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 the ananta [Unlimited].

> > ******

> > TEXT 20

> > etâvatâlam nanu sûcitena

> > gunair asâmyânatis'âyanasya

> > hitvetarân prârthayato vibhûtir

> > yasyânghri-renum jushate 'nabhîpsoh

> > etâvatâ--so far; alam--unnecessary; nanu--if at all; sûcitena--by description; gunaih--by attributes; asâmya--immeasurable; anatis'âyanasya--of one who is unexcelled; hitvâ--leaving aside; itarân--others; prârthayatah--of those who ask for; vibhûtih--favor of the goddess of fortune; yasya--one whose; anghri--feet; renum--dust; jushate--serves; anabhîpsoh--of one who is unwilling.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 21

> > athâpi yat-pâda-nakhâvasrishtham

> > jagad virin'copahritârhanâmbhah

> > ses'am punâty anyatamo mukundât

> > ko nâma loke bhagavat-padârthah

> > atha--therefore; api--certainly; yat--whose; pâda-nakha--nails of the feet; avasrishtham--emanating; jagat--the whole universe; virin'ca--Brahmâjî; upahrita--collected; arhana--worship; ambhah--water; sa--along with; îs'am--Lord S'iva; punâti--purifies; anyatamah--who else; mukundât--besides the Personality of Godhead S'rî Krishna; kah--who; nâma--name; loke--within the world; bhagavat--Supreme Lord; pada--position; arthah--worth.

> > TRANSLATION

> > Who can be worthy of the name of the Supreme Lord but the Personality of Godhead S'rî Krishna? Brahmâjî collected the water emanating from the nails of His feet in order to award it to Lord S'iva as a worshipful welcome. This very water [the Ganges] is purifying the whole universe, including Lord S'iva.

> > ******

> > TEXT 22

> > yatrânuraktâh sahasaiva dhîrâ

> > vyapohya dehâdishu sangam ûdham

> > vrajanti tat pârama-hamsyam antyam

> > yasminn ahimsopas'amah sva-dharmah

> > yatra--unto whom; anuraktâh--firmly attached; sahasâ--all of a sudden; eva--certainly; dhîrâh--self-controlled; vyapohya--leaving aside; deha--the gross body and subtle mind; âdishu--relating to; sangam--attachment; ûdham--taken to; vrajanti--go away; tat--that; pârama-hamsyam--the highest stage of perfection; antyam--and beyond that; yasmin--in which; ahimsâ--nonviolence; upas'amah--and renunciation; sva-dharmah--consequential occupation.

> > TRANSLATION

> > Self-controlled persons who are attached to the Supreme Lord S'rî Krishna 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.

> > ******

> > TEXT 23

> > aham hi prishtho 'ryamano bhavadbhir

> > âcaksha âtmâvagamo 'tra yâvân

> > nabhah patanty âtma-samam patattrinas

> > tathâ samam vishnu-gatim vipas'citah

> > aham--my humble self; hi--certainly; prishthah--asked by you; aryamanah--as powerful as the sun; bhavadbhih--by you; âcakshe--may describe; âtma-avagamah--as far as my knowledge is concerned; atra--herein; yâvân--so far; nabhah--sky; patanti--fly; âtma-samam--as far as it can; patattrinah--the birds; tathâ--thus; samam--similarly; vishnu-gatim--knowledge of Vishnu; vipas'citah--even though learned.

> > TRANSLATION

> > O rishis, who are as powerfully pure as the sun, I shall try to describe to you the transcendental pastimes of Vishnu 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.

> > ******

> > TEXT 24-25

> > ekadâ dhanur udyamya

> > vicaran mrigayâm vane

> > mrigân anugatah s'rântah

> > kshudhitas trishito bhris'am

> > jalâs'ayam acaks'ânah

> > pravives'a tam âs'ramam

> > dadars'a munim âsînam

> > s'ântam mîlita-locanam

> > ekadâ--once upon a time; dhanuh--arrows and bow; udyamya--taking firmly; vicaran--following; mrigayâm--hunting excursion; vane--in the forest; mrigân--stags; anugatah--while following; s'rântah--fatigued; kshudhitah--hungry; trishitah--being thirsty; bhris'am--extremely; jala-âs'ayam--reservoir of water; acakshânah--while searching for; pravives'a--entered into; tam--that famous; âs'ramam--hermitage of S'amîka Rishi; dadars'a--saw; munim--the sage; âsînam--seated; s'ântam--all silent; mîlita--closed; locanam--eyes.

> > TRANSLATION

> > Once upon a time Mahârâja Parîkshit, 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 S'amîka Rishi and saw the sage sitting silently with closed eyes.

> > ******

> > TEXT 26

> > pratiruddhendriya-prâna-

> > mano-buddhim upâratam

> > sthâna-trayât param prâptam

> > brahma-bhûtam avikriyam

> > pratiruddha--restrained; indriya--the sense organs; prâna--air of respiration; manah--the mind; buddhim--intelligence; upâratam--inactive; sthâna--places; trayât--from the three; param--transcendental; prâptam--achieved; brahma-bhûtam--qualitatively equal with the Supreme Absolute; avikriyam--unaffected.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 27

> > viprakîrna jatâcchannam

> > rauravenâjinena ca

> > vis'ushyat-tâlur udakam

> > tathâ-bhûtam ayâcata

> > viprakîrna--all scattered; jata-âcchannam--covered with compressed, long hair; rauravena--by the skin of a stag; ajinena--by the skin; ca--also; vis'usyat--dried up; tâluh--palate; udakam--water; tathâ-bhûtam--in that state; ayâcata--asked for.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 28

> > alabdha-trina-bhûmy-âdir

> > asamprâptârghya-sûnritah

> > avajn'âtam ivâtmânam

> > manyamânas' cukopa ha

> > alabdha--having not received; trina--seat of straw; bhûmi--place; âdih--and so on; asamprâpta--not properly received; arghya--water for reception; sûnritah--sweet words; avajn'âtam--thus being neglected; iva--like that; âtmânam--personally; manyamânah--thinking like that; cukopa--became angry; ha--in that way.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 29

> > abhûta-pûrvah sahasâ

> > kshut-tridbhyâm arditâtmanah

> > brâhmanam praty abhûd brahman

> > matsaro manyur eva ca

> > abhûta-pûrvah--unprecedented; sahasâ--circumstantially; kshut--hunger; tridbhyâm--as well as by thirst; ardita--being distressed; âtmanah--of his self; brâhmanam--unto a brâhmana; prati--against; abhût--became; brahman--O brâhmanas; matsarah--envious; manyuh--angry; eva--thus; ca--and.

> > TRANSLATION

> > O brâhmanas, the King's anger and envy, directed toward the brahmana sage, were unprecedented, being that circumstances had made him hungry and thirsty.

> > ******

> > TEXT 30

> > sa tu brahma-risher amse

> > gatâsum uragam rusâ

> > vinirgacchan dhanush-kothyâ

> > nidhâya puram âgatah

> > sah--the King; tu--however; brahma-risheh--of the brahmana sage; amse--on the shoulder; gatâsum--lifeless; uragam--snake; rushâ--in anger; vinirgacchan--while leaving; dhanuh-kothyâ--with the front of the bow; nidhâya--by placing it; puram--palace; âgatah--returned.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 31

> > esha kim nibhritâs'esha-

> > karano mîlitekshanah

> > mrishâ-samâdhir âhosvit

> > kim nu syât kshatra-bandhubhih

> > eshah--this; kim--whether; nibhrita-as'esa--meditative mood; karanah--senses; mîlita--closed; îkshanah--eyes; mrishâ--false; samâdhih--trance; âho--remains; svit--if it is so; kim--either; nu--but; syât--may be; kshatra-bandhubhih--by the lower kshatriya.

> > TRANSLATION

> > 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 kshatriya.

> > ******

> > TEXT 32

> > tasya putro 'titejasvî

> > viharan bâlako 'rbhakaih

> > râjn'âgham prâpitam tâtam

> > s'rutvâ tatredam abravît

> > tasya--his (the sage's); putrah--son; ati--extremely; tejasvî--powerful; viharan--while playing; bâlakah--with boys; arbhakaih--who were all childish; râjn'â--by the King; agham--distress; prâpitam--made to have; tâtam--the father; s'rutvâ--by hearing; tatra--then and there; idam--this; abravît--spoke.

> > TRANSLATION

> > The sage had a son who was very powerful, being a brahmana'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.

> > ******

> > TEXT 33

> > aho adharmah pâlânâm

> > pîvnâm bali-bhujâm iva

> > svâminy agham yad dâsânâm

> > dvâra-pânâm s'unâm iva

> > aho--just look at; adharmah--irreligion; pâlânâm--of the rulers; pîvnâm--of one who is brought up; bali-bhujâm--like the crows; iva--like; svâmini--unto the master; agham--sin; yat--what is; dâsânâm--of the servants; dvâra-pânâm--keeping watch at the door; s'unâm--of the dogs; iva--like.

> > TRANSLATION

> > [The brahmana's son, S'ringi, 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.

> > ******

> > TEXT 34

> > brâhmanaih kshatra-bandhur hi

> > griha-pâlo nirûpitah

> > sa katham tad-grihe dvâh-sthah

> > sabhândam bhoktum arhati

> > brâhmanaih--by the brahminical order; kshatra-bandhuh--the sons of the kshatriyas; hi--certainly; griha-pâlah--the watchdog; nirûpitah--designated; sah--he; katham--on what grounds; tat-grihe--in the home of him (the master); dvâh-sthah--keeping at the door; sa-bhândam--in the same pot; bhoktum--to eat; arhati--deserves.

> > TRANSLATION

> > 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?

> > ******

> > TEXT 35

> > krsne gate bhagavati

> > s'âstary utpatha-gâminâm

> > tad bhinna-setûn adyâham

> > s'âsmi pas'yata me balam

> > krishne--Lord Krishna; gate--having departed from this world; bhagavati--the Personality of Godhead; s'âstari--the supreme ruler; utpatha-gâminâm--of those who are upstarts; tat bhinna--being separated; setûn--the protector; adya--today; aham--myself; s'âsmi--shall punish; pas'yata--just see; me--my; balam--prowess.

> > TRANSLATION

> > After the departure of Lord S'rî Krishna, 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.

> > ******

> > TEXT 36

> > ity uktvâ rosha-tâmrâksho

> > vayasyân rishi-bâlakah

> > kaus'iky-âpa upaspris'ya

> > vâg-vajram visasarja ha

> > iti--thus; uktvâ--saying; rosha-tâmra-akshah--with red-hot eyes due to being angry; vayasyân--unto the playmates; rishi-bâlakah--the son of a rishi; kaus'ikî--the River Kaus'ika; âpah--water; upaspris'ya--by touching; vâk--words; vajram--thunderbolt; visasarja--threw; ha--in the past.

> > TRANSLATION

> > The son of the rishi, his eyes red-hot with anger, touched the water of the River Kaus'ika while speaking to his playmates and discharged the following thunderbolt of words.

> > ******

> > TEXT 37

> > iti langhita-maryâdam

> > takshakah saptame 'hani

> > dankshyati sma kulângâram

> > codito me tata-druham

> > iti--thus; langhita--surpassing; maryâdam--etiquette; takshakah--snake-bird; saptame--on the seventh; ahani--day; dankshyati--will bite; sma--certainly; kula-angâram--the wretched of the dynasty; coditah--having done; me--my; tata-druham--enmity towards the father.

> > TRANSLATION

> > The brahmana's son cursed the King thus: On the seventh day from today a snake-bird will bite the most wretched one of that dynasty [Mahârâja Parîkshit] because of his having broken the laws of etiquette by insulting my father.

> > ******

> > TEXT 38

> > tato 'bhyetyâs'ramam bâlo

> > gale sarpa-kalevaram

> > pitaram vîkshya duhkhârto

> > mukta-kantho ruroda ha

> > tatah--thereafter; abhyetya--after entering into; âs'ramam--the hermitage; bâlah--boy; gale sarpa--the snake on the shoulder; kalevaram--body; pitaram--unto the father; vîksya--having seen; duhkha-ârtah--in a sorry plight; mukta-kanthah--loudly; ruroda--cried; ha--in the past.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 39

> > sa vâ ângiraso brahman

> > s'rutvâ suta-vilâpanam

> > unmîlya s'anakair netre

> > drishthvâ câmse mritoragam

> > sah--he; vai--also; ângirasah--the rishi born in the family of Angirâ; brahman--O S'aunaka; s'rutvâ--on hearing; suta--his son; vilâpanam--crying in distress; unmîlya--opening; s'anakaih--gradually; netre--by the eyes; drishthvâ--by seeing; ca--also; amse--on the shoulder; mrita--dead; uragam--snake.

> > TRANSLATION

> > O brâhmanas, the rishi, who was born in the family of Angirâ Muni, hearing his son crying, gradually opened his eyes and saw the dead snake around his neck.

> > ******

> > TEXT 40

> > visrijya tam ca papraccha

> > vatsa kasmâd dhi rodishi

> > kena vâ te 'pakritam

> > ity uktah sa nyavedayat

> > visrijya--throwing aside; tam--that; ca--also; papraccha--asked; vatsa--my dear son; kasmât--what for; hi--certainly; rodishi--crying; kena--by whom; vâ--otherwise; te--they; apakritam--misbehaved; iti--thus; uktah--being asked; sah--the boy; nyavedayat--informed of everything.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 41

> > nis'amya s'aptam atad-arham narendram

> > sa brâhmano nâtmajam abhyanandat

> > aho batâmho mahad adya te kritam

> > alpîyasi droha urur damo dhritah

> > nis'amya--after hearing; s'aptam--cursed; atat-arham--never to be condemned; nara-indram--unto the King, best of humankind; sah--that; brahmanah--brâhmana-rishi; na--not; âtma-jam--his own son; abhyanandat--congratulated; aho--alas; bata--distressing; amhah--sins; mahat--great; adya--today; te--yourself; kritam--performed; alpîyasi--insignificant; drohe--offense; uruh--very great; damah--punishment; dhritah--awarded.

> > TRANSLATION

> > 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 rishi 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.

> > ******

> > TEXT 42

> > na vai nribhir nara-devam parâkhyam

> > sammâtum arhasy avipakva-buddhe

> > yat-tejasâ durvishahena guptâ

> > vindanti bhadrâny akutobhayâh prajâh

> > na--never; vai--as a matter of fact; nribhih--by any man; nara-devam--unto a man-god; para-âkhyam--who is transcendental; sammâtum--place on equal footing; arhasi--by the prowess; avipakva--unripe or immature; buddhe--intelligence; yat--of whom; tejasâ--by the prowess; durvishahena--unsurpassable; guptâh--protected; vindanti--enjoys; bhadrâni--all prosperity; akutah-bhayâh--completely defended; prajâh--the subjects.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 43

> > alakshyamâne nara-deva-nâmni

> > rathânga-pânâv ayam anga lokah

> > tadâ hi caura-pracuro vinankshyaty

> > arakshyamâno 'vivarûthavat kshanât

> > alakshyamâne--being abolished; nara-deva--monarchical; nâmni--of the name; ratha-anga-pânau--the representative of the Lord; ayam--this; anga--O my boy; lokah--this world; tadâ hi--at once; caura--thieves; pracurah--too much; vinankshyati--vanquishes; arakshyamânah--being not protected; avivarûtha-vat--like lambs; kshanât--at once.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 44

> > tad adya nah pâpam upaity ananvayam

> > yan nashtha-nâthasya vasor vilumpakât

> > parasparam ghnanti s'apanti vrin'jate

> > pas'ûn striyo 'rthân puru-dasyavo janâh

> > tat--for this reason; adya--from this day; nah--upon us; pâpam--reaction of sin; upaiti--will overtake; ananvayam--disruption; yat--because; nashtha--abolished; nâthasya--of the monarch; vasoh--of wealth; vilumpakât--being plundered; parasparam--between one another; ghnanti--will kill; s'apanti--will do harm; vrin'jate--will steal; pas'ûn--animals; s'triyah--women; arthân--riches; puru--greatly; dasyavah--thieves; janâh--the mass of people.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 45

> > tadârya-dharmah pravilîyate nrinâm

> > varnâs'ramâcâra-yutas trayîmayah

> > tato 'rtha-kâmâbhinives'itâtmanâm

> > s'unâm kapînâm iva varna-sankarah

> > tadâ--at that time; ârya--progressive civilization; dharmah--engagement; pravilîyate--is systematically vanquished; nrinâm--of humankind; varna--caste; âs'rama--orders of society; âcâra-yutah--composed in a good manner; trayî-mayah--in terms of the Vedic injunction; tatah--thereafter; artha--economic development; kâma-abhinives'ita--fully absorbed in sense gratification; âtmanâm--of men; s'unâm--like dogs; kapînâm--like monkeys; iva--thus; varna-sankarah--unwanted population.

> > TRANSLATION

> > 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.

> > ******

> > TEXT 46

> > dharma-pâlo nara-patih

> > sa tu samrâd brihac-chravâh

> > sâkshân mahâ-bhâgavato

> > râjarshir haya-medhayât

> > kshut-trit-s'rama-yuto dîno

> > naivâsmac châpam arhati

> > dharma-pâlah--the protector of religion; nara-patih--the King; sah--he; tu--but; samrât--Emperor; brihat--highly; s'ravâh--celebrated; sâkshât--directly; mahâ-bhâgavatah--the first-class devotee of the Lord; râja-rishih--saint amongst the royal order; haya-medhayât--great performer of horse sacrifices; kshut--hunger; trit--thirst; s'rama-yutah--tired and fatigued; dînah--stricken; na--never; eva--thus; asmat--by us; s'âpam--curse; arhati--deserves.

> > TRANSLATION

> > The Emperor Parîkshit 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.

> > ******

> > TEXT 47

> > apâpeshu sva-bhrityesu

> > bâlenâpakva-buddhinâ

> > pâpam kritam tad bhagavân

> > sarvâtmâ kshantum arhati

> > apâpesu--unto one who is completely free from all sins; sva-bhrityeshu--unto one who is subordinate and deserves to be protected; bâlena--by a child; apakva--who is immature; buddhinâ--by intelligence; pâpam--sinful act; kritam--has been done; tat bhagavân--therefore the Personality of Godhead; sarva-âtmâ--who is all-pervading; kshantum--just to pardon; arhati--deserve.

> > TRANSLATION

> > Then the rishi 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.

> > ******

> > TEXT 48

> > tiraskritâ vipralabdhâh

> > s'aptâh kshiptâ hatâ api

> > nâsya tat pratikurvanti

> > tad-bhaktâh prabhavo 'pi hi

> > tirah-kritâh--being defamed; vipralabdhâh--being cheated; s'aptâh--being cursed; kshiptâh--disturbed by negligence; hatâh--or even being killed; api--also; na--never; asya--for all these acts; tat--them; pratikurvanti--counteract; tat--the Lord's; bhaktâh--devotees; prabhavah--powerful; api--although; hi--certainly.

> > TRANSLATION

> > The devotees of the Lord are so forbearng that even though they are defamed, cheated, cursed, disturbed, neglected or even killed, they are never inclined to avenge themselves.

> > ******

> > TEXT 49

> > iti putra-kritâghena

> > so 'nutapto mahâ-munih

> > svayam viprakrito râjn'â

> > naivâgham tad acintayat

> > iti--thus; putra--son; krita--done by; aghena--by the sin; sah--he (the muni); anutaptah--regretting; mahâ-munih--the sage; svayam--personally; viprakritah--being so insulted; râjn'â--by the King; na--not; eva--certainly; agham--the sin; tat--that; acintayat--thought of it.

> > TRANSLATION

> > The sage thus regretted the sin committed by his own son. He did not take the insult paid by the King very seriously.

> > ******

> > TEXT 50

> > prâyas'ah sâdhavo loke

> > parair dvandveshu yojitâh

> > na vyathanti na hrishyanti

> > yata âtmâ 'gunâs'rayah

> > prâyas'ah--generally; sâdhavah--saints; loke--in this world; paraih--by others; dvandveshu--in duality; yojitâh--being engaged; na--never; vyathanti--distressed; na--nor; hrishyanti--takes pleasure; yatah--because; âtmâ--self; aguna-âs'rayah--transcendental.

> > TRANSLATION

> > 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.

> Back to the running text