Adhyaya 18

Verse 1

सूत उवाच यो वै द्रौण्यस्त्रविप्लुष्टो न मातुरुदरे मृत: । अनुग्रहाद् भगवत: कृष्णस्याद्भुतकर्मण: ॥ १ ॥

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.

Verse 2

ब्रह्मकोपोत्थिताद् यस्तु तक्षकात्प्राणविप्लवात् । न सम्मुमोहोरुभयाद् भगवत्यर्पिताशय: ॥ २ ॥

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.

Verse 3

उत्सृज्य सर्वत: सङ्गं विज्ञाताजितसंस्थिति: । वैयासकेर्जहौ शिष्यो गङ्गायां स्वं कलेवरम् ॥ ३ ॥

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.

Verse 4

नोत्तमश्लोकवार्तानां जुषतां तत्कथामृतम् । स्यात्सम्भ्रमोऽन्तकालेऽपि स्मरतां तत्पदाम्बुजम् ॥ ४ ॥

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.

Verse 5

तावत्कलिर्न प्रभवेत् प्रविष्टोऽपीह सर्वत: । यावदीशो महानुर्व्यामाभिमन्यव एकराट् ॥ ५ ॥

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.

Verse 6

यस्मिन्नहनि यर्ह्येव भगवानुत्ससर्ज गाम् । तदैवेहानुवृत्तोऽसावधर्मप्रभव: कलि: ॥ ६ ॥

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.

Verse 7

नानुद्वेष्टि कलिं सम्राट् सारङ्ग इव सारभुक् । कुशलान्याशु सिद्ध्यन्ति नेतराणि कृतानि यत् ॥ ७ ॥

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.

Verse 8

किं नु बालेषु शूरेण कलिना धीरभीरुणा । अप्रमत्त: प्रमत्तेषु यो वृको नृषु वर्तते ॥ ८ ॥

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.

Verse 9

उपवर्णितमेतद्व: पुण्यं पारीक्षितं मया । वासुदेवकथोपेतमाख्यानं यदपृच्छत ॥ ९ ॥

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.

Verse 10

या या: कथा भगवत: कथनीयोरुकर्मण: । गुणकर्माश्रया: पुम्भि: संसेव्यास्ता बुभूषुभि: ॥ १० ॥

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.

Verse 11

ऋषय ऊचु: सूत जीव समा: सौम्य शाश्वतीर्विशदं यश: । यस्त्वं शंससि कृष्णस्य मर्त्यानाममृतं हि न: ॥ ११ ॥

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.

Verse 12

कर्मण्यस्मिन्ननाश्वासे धूमधूम्रात्मनां भवान् । आपाययति गोविन्दपादपद्मासवं मधु ॥ १२ ॥

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.

Verse 13

तुलयाम लवेनापि न स्वर्गं नापुनर्भवम् । भगवत्सङ्गिसङ्गस्य मर्त्यानां किमुताशिष: ॥ १३ ॥

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.

Verse 14

को नाम तृप्येद् रसवित्कथायां महत्तमैकान्तपरायणस्य । नान्तं गुणानामगुणस्य जग्मु- र्योगेश्वरा ये भवपाद्ममुख्या: ॥ १४ ॥

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?

Verse 15

तन्नो भवान् वै भगवत्प्रधानो महत्तमैकान्तपरायणस्य । हरेरुदारं चरितं विशुद्धं शुश्रूषतां नो वितनोतु विद्वन् ॥ १५ ॥

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.

Verse 16

स वै महाभागवत: परीक्षिद् येनापवर्गाख्यमदभ्रबुद्धि: । ज्ञानेन वैयासकिशब्दितेन भेजे खगेन्द्रध्वजपादमूलम् ॥ १६ ॥

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].

Verse 17

तन्न: परं पुण्यमसंवृतार्थ- माख्यानमत्यद्भुतयोगनिष्ठम् । आख्याह्यनन्ताचरितोपपन्नं पारीक्षितं भागवताभिरामम् ॥ १७ ॥

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.

Verse 18

सूत उवाच अहो वयं जन्मभृतोऽद्य हास्म वृद्धानुवृत्त्यापि विलोमजाता: । दौष्कुल्यमाधिं विधुनोति शीघ्रं महत्तमानामभिधानयोग: ॥ १८ ॥

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.

Verse 19

कुत: पुनर्गृणतो नाम तस्य महत्तमैकान्तपरायणस्य । योऽनन्तशक्तिर्भगवाननन्तो महद्गुणत्वाद् यमनन्तमाहु: ॥ १९ ॥

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].

Verse 20

एतावतालं ननु सूचितेन गुणैरसाम्यानतिशायनस्य । हित्वेतरान् प्रार्थयतो विभूति- र्यस्याङ्‌घ्रिरेणुं जुषतेऽनभीप्सो: ॥ २० ॥

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.

Verse 21

अथापि यत्पादनखावसृष्टं जगद्विरिञ्चोपहृतार्हणाम्भ: । सेशं पुनात्यन्यतमो मुकुन्दात् को नाम लोके भगवत्पदार्थ: ॥ २१ ॥

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.

Verse 22

यत्रानुरक्ता: सहसैव धीरा व्यपोह्य देहादिषु सङ्गमूढम् । व्रजन्ति तत्पारमहंस्यमन्त्यं यस्मिन्नहिंसोपशम: स्वधर्म: ॥ २२ ॥

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.

Verse 23

अहं हि पृष्टोऽर्यमणो भवद्भ‍ि- राचक्ष आत्मावगमोऽत्र यावान् । नभ: पतन्त्यात्मसमं पतत्‍त्रिण- स्तथा समं विष्णुगतिं विपश्चित: ॥ २३ ॥

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.

Verse 24

एकदा धनुरुद्यम्य विचरन् मृगयां वने । मृगाननुगत: श्रान्त: क्षुधितस्तृषितो भृशम् ॥ २४ ॥ जलाशयमचक्षाण: प्रविवेश तमाश्रमम् । ददर्श मुनिमासीनं शान्तं मीलितलोचनम् ॥ २५ ॥

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.

Verse 25

एकदा धनुरुद्यम्य विचरन् मृगयां वने । मृगाननुगत: श्रान्त: क्षुधितस्तृषितो भृशम् ॥ २४ ॥ जलाशयमचक्षाण: प्रविवेश तमाश्रमम् । ददर्श मुनिमासीनं शान्तं मीलितलोचनम् ॥ २५ ॥

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.

Verse 26

प्रतिरुद्धेन्द्रियप्राणमनोबुद्धिमुपारतम् । स्थानत्रयात्परं प्राप्तं ब्रह्मभूतमविक्रियम् ॥ २६ ॥

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.

Verse 27

विप्रकीर्णजटाच्छन्नं रौरवेणाजिनेन च । विशुष्यत्तालुरुदकं तथाभूतमयाचत ॥ २७ ॥

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.

Verse 28

अलब्धतृणभूम्यादिरसम्प्राप्तार्घ्यसूनृत: । अवज्ञातमिवात्मानं मन्यमानश्चुकोप ह ॥ २८ ॥

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.

Verse 29

अभूतपूर्व: सहसा क्षुत्तृड्भ्यामर्दितात्मन: । ब्राह्मणं प्रत्यभूद् ब्रह्मन् मत्सरो मन्युरेव च ॥ २९ ॥

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.

Verse 30

स तु ब्रह्मऋषेरंसे गतासुमुरगं रुषा । विनिर्गच्छन्धनुष्कोट्या निधाय पुरमागत: ॥ ३० ॥

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.

Verse 31

एष किं निभृताशेषकरणो मीलितेक्षण: । मृषासमाधिराहोस्वित्किं नु स्यात्क्षत्रबन्धुभि: ॥ ३१ ॥

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.

Verse 32

तस्य पुत्रोऽतितेजस्वी विहरन् बालकोऽर्भकै: । राज्ञाघं प्रापितं तातं श्रुत्वा तत्रेदमब्रवीत् ॥ ३२ ॥

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.

Verse 33

अहो अधर्म: पालानां पीव्‍नां बलिभुजामिव । स्वामिन्यघं यद् दासानां द्वारपानां शुनामिव ॥ ३३ ॥

[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.

Verse 34

ब्राह्मणै: क्षत्रबन्धुर्हि गृहपालो निरूपित: । स कथं तद्गृहे द्वा:स्थ: सभाण्डं भोक्तुमर्हति ॥ ३४ ॥

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?

Verse 35

कृष्णे गते भगवति शास्तर्युत्पथगामिनाम् । तद्भ‍िन्नसेतूनद्याहं शास्मि पश्यत मे बलम् ॥ ३५ ॥

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.

Verse 36

इत्युक्त्वा रोषताम्राक्षो वयस्यानृषिबालक: । कौशिक्याप उपस्पृश्य वाग्वज्रं विससर्ज ह ॥ ३६ ॥

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.

Verse 37

इति लङ्घितमर्यादं तक्षक: सप्तमेऽहनि । दङ्‍क्ष्यति स्म कुलाङ्गारं चोदितो मे ततद्रुहम् ॥ ३७ ॥

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.

Verse 38

ततोऽभ्येत्याश्रमं बालो गले सर्पकलेवरम् । पितरं वीक्ष्य दु:खार्तो मुक्तकण्ठो रुरोद ह ॥ ३८ ॥

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.

Verse 39

स वा आङ्गिरसो ब्रह्मन् श्रुत्वा सुतविलापनम् । उन्मील्य शनकैर्नेत्रे द‍ृष्ट्वा चांसे मृतोरगम् ॥ ३९ ॥

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.

Verse 40

विसृज्य तं च पप्रच्छ वत्स कस्माद्धि रोदिषि । केन वा तेऽपकृतमित्युक्त: स न्यवेदयत् ॥ ४० ॥

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.

Verse 41

निशम्य शप्तमतदर्हं नरेन्द्रं स ब्राह्मणो नात्मजमभ्यनन्दत् । अहो बतांहो महदद्य ते कृत- मल्पीयसि द्रोह उरुर्दमो धृत: ॥ ४१ ॥

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.

Verse 42

न वै नृभिर्नरदेवं पराख्यं सम्मातुमर्हस्यविपक्‍वबुद्धे । यत्तेजसा दुर्विषहेण गुप्ता विन्दन्ति भद्राण्यकुतोभया: प्रजा: ॥ ४२ ॥

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.

Verse 43

अलक्ष्यमाणे नरदेवनाम्नि रथाङ्गपाणावयमङ्ग लोक: । तदा हि चौरप्रचुरो विनङ्‍क्ष्य- त्यरक्ष्यमाणोऽविवरूथवत् क्षणात् ॥ ४३ ॥

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.

Verse 44

तदद्य न: पापमुपैत्यनन्वयं यन्नष्टनाथस्य वसोर्विलुम्पकात् । परस्परं घ्नन्ति शपन्ति वृञ्जते पशून् स्त्रियोऽर्थान् पुरुदस्यवो जना: ॥ ४४ ॥

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.

Verse 45

तदार्यधर्म: प्रविलीयते नृणां वर्णाश्रमाचारयुतस्त्रयीमय: । ततोऽर्थकामाभिनिवेशितात्मनां शुनां कपीनामिव वर्णसङ्कर: ॥ ४५ ॥

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.

Verse 46

धर्मपालो नरपति: स तु सम्राड् बृहच्छ्रवा: । साक्षान्महाभागवतो राजर्षिर्हयमेधयाट् । क्षुत्तृट्‍श्रमयुतो दीनो नैवास्मच्छापमर्हति ॥ ४६ ॥

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.

Verse 47

अपापेषु स्वभृत्येषु बालेनापक्‍वबुद्धिना । पापं कृतं तद्भगवान् सर्वात्मा क्षन्तुमर्हति ॥ ४७ ॥

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.

Verse 48

तिरस्कृता विप्रलब्धा: शप्ता: क्षिप्ता हता अपि । नास्य तत् प्रतिकुर्वन्ति तद्भक्ता: प्रभवोऽपि हि ॥ ४८ ॥

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.

Verse 49

इति पुत्रकृताघेन सोऽनुतप्तो महामुनि: । स्वयं विप्रकृतो राज्ञा नैवाघं तदचिन्तयत् ॥ ४९ ॥

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

Verse 50

प्रायश: साधवो लोके परैर्द्वन्द्वेषु योजिता: । न व्यथन्ति न हृष्यन्ति यत आत्माऽगुणाश्रय: ॥ ५० ॥

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.