apāpeṣu sva-bhṛtyeṣu
bālenāpakva-buddhinā
pāpaḿ kṛtaḿ tad bhagavān
sarvātmā kṣantum arhati
SYNONYMS
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.
TRANSLATION
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.
PURPORT
Everyone is responsible for his own action, either pious or sinful. Ṛṣi Śamīka could foresee that his son had committed a great sin by cursing Mahārāja Parīkṣit, who deserved to be protected by the brāhmaṇas, for he was a pious ruler and completely free from all sins because of his being a first-class devotee of the Lord. When an offense is done unto the devotee of the Lord, it is very difficult to overcome the reaction. The brāhmaṇas, being at the head of the social orders, are meant to give protection to their subordinates and not to curse them. There are occasions when a brāhmaṇa may furiously curse a subordinate kṣatriya or vaiśya, etc., but in the case of Mahārāja Parīkṣit there were no grounds, as already explained. The foolish boy had done it out of sheer vanity in being a brāhmaṇa's son, and thus he became liable to be punished by the law of God. The Lord never forgives a person who condemns His pure devotee. Therefore, by cursing a king the foolish Śṛńgi had committed not only a sin but also the greatest offense. Therefore the ṛṣi could foresee that only the Supreme Personality of Godhead could save his boy from his sinful act. He therefore directly prayed for pardon from the Supreme Lord, who alone can undo a thing which is impossible to change. The appeal was made in the name of a foolish boy who had developed no intelligence at all.
A question may be raised herein that since it was the desire of the Lord that Parīkṣit Mahārāja be put into that awkward position so that he might be delivered from material existence, then why was a brāhmaṇa's son made responsible for this offensive act? The answer is that the offensive act was performed by a child only so that he could be excused very easily, and thus the prayer of the father was accepted. But if the question is raised why the brāhmaṇa community as a whole was made responsible for allowing Kali into the world affairs, the answer is given in the Varāha Purāṇa that the demons who acted inimically toward the Personality of Godhead but were not killed by the Lord were allowed to take birth in the families of brāhmaṇas to take advantage of the age of Kali. The all-merciful Lord gave them a chance to have their births in the families of pious brāhmaṇas so that they could progress toward salvation. But the demons, instead of utilizing the good opportunity, misused the brahminical culture due to being puffed up by vanity in becoming brāhmaṇas. The typical example is the son of Śamīka Ṛṣi, and all the foolish sons of brāhmaṇas are warned hereby not to become as foolish as Śṛńgi and be always on guard against the demoniac qualities which they had in their previous births. The foolish boy was, of course, excused by the Lord, but others, who may not have a father like Śamīka Ṛṣi, will be put into great difficulty if they misuse the advantages obtained by birth in a brāhmaṇa family.
Tuesday, September 28, 2010
Śrīmad Bhāgavatam 1.18.46
dharma-pālo nara-patiḥ
sa tu samrāḍ bṛhac-chravāḥ
sākṣān mahā-bhāgavato
rājarṣir haya-medhayāṭ
kṣut-tṛṭ-śrama-yuto dīno
naivāsmac chāpam arhati
SYNONYMS
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.
TRANSLATION
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.
PURPORT
After explaining the general codes relating to the royal position and asserting that the king can do no wrong and therefore is never to be condemned, the sage Śamīka wanted to say something about Emperor Parīkṣit specifically. The specific qualification of Mahārāja Parīkṣit is summarized herein. The King, even calculated as a king only, was most celebrated as a ruler who administered the religious principles of the royal order. In the śāstras the duties of all castes and orders of society are prescribed. All the qualities of a kṣatriya mentioned in the Bhagavad-gītā (18.43) were present in the person of the Emperor. He was also a great devotee of the Lord and a self-realized soul. Cursing such a king, when he was tired and fatigued with hunger and thirst, was not at all proper. Śamīka Ṛṣi thus admitted from all sides that Mahārāja Parīkṣit was cursed most unjustly. Although all the brāhmaṇas were aloof from the incident, still for the childish action of a brāhmaṇa boy the whole world situation was changed. Thus Ṛṣi Śamīka, a brāhmaṇa, took responsibility for all deterioration of the good orders of the world.
sa tu samrāḍ bṛhac-chravāḥ
sākṣān mahā-bhāgavato
rājarṣir haya-medhayāṭ
kṣut-tṛṭ-śrama-yuto dīno
naivāsmac chāpam arhati
SYNONYMS
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.
TRANSLATION
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.
PURPORT
After explaining the general codes relating to the royal position and asserting that the king can do no wrong and therefore is never to be condemned, the sage Śamīka wanted to say something about Emperor Parīkṣit specifically. The specific qualification of Mahārāja Parīkṣit is summarized herein. The King, even calculated as a king only, was most celebrated as a ruler who administered the religious principles of the royal order. In the śāstras the duties of all castes and orders of society are prescribed. All the qualities of a kṣatriya mentioned in the Bhagavad-gītā (18.43) were present in the person of the Emperor. He was also a great devotee of the Lord and a self-realized soul. Cursing such a king, when he was tired and fatigued with hunger and thirst, was not at all proper. Śamīka Ṛṣi thus admitted from all sides that Mahārāja Parīkṣit was cursed most unjustly. Although all the brāhmaṇas were aloof from the incident, still for the childish action of a brāhmaṇa boy the whole world situation was changed. Thus Ṛṣi Śamīka, a brāhmaṇa, took responsibility for all deterioration of the good orders of the world.
Śrīmad Bhāgavatam 1.18.45
tadārya-dharmaḥ pravilīyate nṛṇāḿ
varṇāśramācāra-yutas trayīmayaḥ
tato 'rtha-kāmābhiniveśitātmanāḿ
śunāḿ kapīnām iva varṇa-sańkaraḥ
SYNONYMS
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-sańkaraḥ — 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.
PURPORT
It is foretold herein that in the absence of a monarchical regime, the general mass of people will be an unwanted population like dogs and monkeys. As the monkeys are too sexually inclined and dogs are shameless in sexual intercourse, the general mass of population born of illegitimate connection will systematically go astray from the Vedic way of good manners and qualitative engagements in the castes and orders of life.
The Vedic way of life is the progressive march of the civilization of the Āryans. The Āryans are progressive in Vedic civilization. The Vedic civilization's destination is to go back to Godhead, back home, where there is no birth, no death, no old age and no disease. The Vedas direct everyone not to remain in the darkness of the material world but to go towards the light of the spiritual kingdom far beyond the material sky. The qualitative caste system and the orders of life are scientifically planned by the Lord and His representatives, the great ṛṣis. The perfect way of life gives all sorts of instruction in things both material and spiritual. The Vedic way of life does not allow any man to be like the monkeys and dogs. A degraded civilization of sense gratification and economic development is the by-product of a godless or kingless government of the people, by the people, and for the people. The people should not, therefore, begrudge the poor administrations they themselves elect.
varṇāśramācāra-yutas trayīmayaḥ
tato 'rtha-kāmābhiniveśitātmanāḿ
śunāḿ kapīnām iva varṇa-sańkaraḥ
SYNONYMS
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-sańkaraḥ — 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.
PURPORT
It is foretold herein that in the absence of a monarchical regime, the general mass of people will be an unwanted population like dogs and monkeys. As the monkeys are too sexually inclined and dogs are shameless in sexual intercourse, the general mass of population born of illegitimate connection will systematically go astray from the Vedic way of good manners and qualitative engagements in the castes and orders of life.
The Vedic way of life is the progressive march of the civilization of the Āryans. The Āryans are progressive in Vedic civilization. The Vedic civilization's destination is to go back to Godhead, back home, where there is no birth, no death, no old age and no disease. The Vedas direct everyone not to remain in the darkness of the material world but to go towards the light of the spiritual kingdom far beyond the material sky. The qualitative caste system and the orders of life are scientifically planned by the Lord and His representatives, the great ṛṣis. The perfect way of life gives all sorts of instruction in things both material and spiritual. The Vedic way of life does not allow any man to be like the monkeys and dogs. A degraded civilization of sense gratification and economic development is the by-product of a godless or kingless government of the people, by the people, and for the people. The people should not, therefore, begrudge the poor administrations they themselves elect.
Śrīmad Bhāgavatam 1.18.44
tad adya naḥ pāpam upaity ananvayaḿ
yan naṣṭa-nāthasya vasor vilumpakāt
parasparaḿ ghnanti śapanti vṛñjate
paśūn striyo 'rthān puru-dasyavo janāḥ
SYNONYMS
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.
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.
PURPORT
The word naḥ (we) is very significant in this verse. The sage rightly takes the responsibility of the brāhmaṇas as a community for killing monarchical government and thus giving an opportunity to the so-called democrats, who are generally plunderers of the wealth of the state subjects. The so-called democrats capture the administrative machine without assuming responsibility for the prosperous condition of the citizens. Everyone captures the post for personal gratification, and thus instead of one king, a number of irresponsible kings grow up to tax the citizens. It is foretold herein that in the absence of good monarchical government, everyone will be the cause of disturbance for others by plundering riches, animals, women, etc.
yan naṣṭa-nāthasya vasor vilumpakāt
parasparaḿ ghnanti śapanti vṛñjate
paśūn striyo 'rthān puru-dasyavo janāḥ
SYNONYMS
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.
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.
PURPORT
The word naḥ (we) is very significant in this verse. The sage rightly takes the responsibility of the brāhmaṇas as a community for killing monarchical government and thus giving an opportunity to the so-called democrats, who are generally plunderers of the wealth of the state subjects. The so-called democrats capture the administrative machine without assuming responsibility for the prosperous condition of the citizens. Everyone captures the post for personal gratification, and thus instead of one king, a number of irresponsible kings grow up to tax the citizens. It is foretold herein that in the absence of good monarchical government, everyone will be the cause of disturbance for others by plundering riches, animals, women, etc.
Śrīmad Bhāgavatam 1.18.43
alakṣyamāṇe nara-deva-nāmni
rathāńga-pāṇāv ayam ańga lokaḥ
tadā hi caura-pracuro vinańkṣyaty
arakṣyamāṇo 'vivarūthavat kṣaṇāt
SYNONYMS
alakṣyamāṇe — being abolished; nara-deva — monarchical; nāmni — of the name; ratha-ańga-pāṇau — the representative of the Lord; ayam — this; ańga — O my boy; lokaḥ — this world; tadā hi — at once; caura — thieves; pracuraḥ — too much; vinańkṣyati — vanquishes; arakṣyamāṇaḥ — being not protected; avivarūtha-vat — like lambs; kṣaṇāt — 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.
PURPORT
According to Śrīmad-Bhāgavatam the monarchical regime represents the Supreme Lord, the Personality of Godhead. The king is said to be the representative of the Absolute Personality of Godhead because he is trained to acquire the qualities of God to protect the living beings. The Battle of Kurukṣetra was planned by the Lord to establish the real representative of the Lord, Mahārāja Yudhiṣṭhira. An ideal king thoroughly trained by culture and devotional service with the martial spirit makes a perfect king. Such a personal monarchy is far better than the so-called democracy of no training and responsibility. The thieves and rogues of modern democracy seek election by misrepresentation of votes, and the successful rogues and thieves devour the mass of population. One trained monarch is far better than hundreds of useless ministerial rogues, and it is hinted herein that by abolition of a monarchical regime like that of Mahārāja Parīkṣit, the mass of people become open to many attacks of the age of Kali. They are never happy in an overly advertised form of democracy. The result of such a kingless administration is described in the following verses.
rathāńga-pāṇāv ayam ańga lokaḥ
tadā hi caura-pracuro vinańkṣyaty
arakṣyamāṇo 'vivarūthavat kṣaṇāt
SYNONYMS
alakṣyamāṇe — being abolished; nara-deva — monarchical; nāmni — of the name; ratha-ańga-pāṇau — the representative of the Lord; ayam — this; ańga — O my boy; lokaḥ — this world; tadā hi — at once; caura — thieves; pracuraḥ — too much; vinańkṣyati — vanquishes; arakṣyamāṇaḥ — being not protected; avivarūtha-vat — like lambs; kṣaṇāt — 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.
PURPORT
According to Śrīmad-Bhāgavatam the monarchical regime represents the Supreme Lord, the Personality of Godhead. The king is said to be the representative of the Absolute Personality of Godhead because he is trained to acquire the qualities of God to protect the living beings. The Battle of Kurukṣetra was planned by the Lord to establish the real representative of the Lord, Mahārāja Yudhiṣṭhira. An ideal king thoroughly trained by culture and devotional service with the martial spirit makes a perfect king. Such a personal monarchy is far better than the so-called democracy of no training and responsibility. The thieves and rogues of modern democracy seek election by misrepresentation of votes, and the successful rogues and thieves devour the mass of population. One trained monarch is far better than hundreds of useless ministerial rogues, and it is hinted herein that by abolition of a monarchical regime like that of Mahārāja Parīkṣit, the mass of people become open to many attacks of the age of Kali. They are never happy in an overly advertised form of democracy. The result of such a kingless administration is described in the following verses.
Śrīmad Bhāgavatam 1.18.42
na vai nṛbhir nara-devaḿ parākhyaḿ
sammātum arhasy avipakva-buddhe
yat-tejasā durviṣaheṇa guptā
vindanti bhadrāṇy akutobhayāḥ prajāḥ
SYNONYMS
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.
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.
sammātum arhasy avipakva-buddhe
yat-tejasā durviṣaheṇa guptā
vindanti bhadrāṇy akutobhayāḥ prajāḥ
SYNONYMS
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.
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.
Śrīmad Bhāgavatam 1.18.41
niśamya śaptam atad-arhaḿ narendraḿ
sa brāhmaṇo nātmajam abhyanandat
aho batāḿho mahad adya te kṛtam
alpīyasi droha urur damo dhṛtaḥ
SYNONYMS
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; aḿhaḥ — sins; mahat — great; adya — today; te — yourself; kṛtam — performed; alpīyasi — insignificant; drohe — offense; uruḥ — very great; damaḥ — punishment; dhṛtaḥ — 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 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.
PURPORT
The king is the best of all human beings. He is the representative of God, and he is never to be condemned for any of his actions. In other words, the king can do no wrong. The king may order hanging of a culprit son of a brāhmaṇa, but he does not become sinful for killing a brāhmaṇa. Even if there is something wrong with the king, he is never to be condemned. A medical practitioner may kill a patient by mistaken treatment, but such a killer is never condemned to death. So what to speak of a good and pious king like Mahārāja Parīkṣit? In the Vedic way of life, the king is trained to become a rājarṣi, or a great saint, although he is ruling as king. It is the king only by whose good government the citizens can live peacefully and without any fear. The rājarṣis would manage their kingdoms so nicely and piously that their subjects would respect them as if they were the Lord. That is the instruction of the Vedas. The king is called narendra, or the best amongst the human beings. How then could a king like Mahārāja Parīkṣit be condemned by an inexperienced, puffed-up son of a brahmaṇa, even though he had attained the powers of a qualified brāhmaṇa?
Since Śamīka Ṛṣi was an experienced, good brāhmaṇa, he did not approve of the actions of his condemned son. He began to lament for all that his son had done. The king was beyond the jurisdiction of curses as a general rule, and what to speak of a good king like Mahārāja Parīkṣit. The offense of the King was most insignificant, and his being condemned to death was certainly a very great sin for Śṛńgi. Therefore Ṛṣi Śamīka regretted the whole incident.
sa brāhmaṇo nātmajam abhyanandat
aho batāḿho mahad adya te kṛtam
alpīyasi droha urur damo dhṛtaḥ
SYNONYMS
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; aḿhaḥ — sins; mahat — great; adya — today; te — yourself; kṛtam — performed; alpīyasi — insignificant; drohe — offense; uruḥ — very great; damaḥ — punishment; dhṛtaḥ — 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 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.
PURPORT
The king is the best of all human beings. He is the representative of God, and he is never to be condemned for any of his actions. In other words, the king can do no wrong. The king may order hanging of a culprit son of a brāhmaṇa, but he does not become sinful for killing a brāhmaṇa. Even if there is something wrong with the king, he is never to be condemned. A medical practitioner may kill a patient by mistaken treatment, but such a killer is never condemned to death. So what to speak of a good and pious king like Mahārāja Parīkṣit? In the Vedic way of life, the king is trained to become a rājarṣi, or a great saint, although he is ruling as king. It is the king only by whose good government the citizens can live peacefully and without any fear. The rājarṣis would manage their kingdoms so nicely and piously that their subjects would respect them as if they were the Lord. That is the instruction of the Vedas. The king is called narendra, or the best amongst the human beings. How then could a king like Mahārāja Parīkṣit be condemned by an inexperienced, puffed-up son of a brahmaṇa, even though he had attained the powers of a qualified brāhmaṇa?
Since Śamīka Ṛṣi was an experienced, good brāhmaṇa, he did not approve of the actions of his condemned son. He began to lament for all that his son had done. The king was beyond the jurisdiction of curses as a general rule, and what to speak of a good king like Mahārāja Parīkṣit. The offense of the King was most insignificant, and his being condemned to death was certainly a very great sin for Śṛńgi. Therefore Ṛṣi Śamīka regretted the whole incident.
Śrīmad Bhāgavatam 1.18.40
visṛjya taḿ ca papraccha
vatsa kasmād dhi rodiṣi
kena vā te 'pakṛtam
ity uktaḥ sa nyavedayat
SYNONYMS
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.
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.
PURPORT
The father did not take the dead snake on his neck very seriously. He simply threw it away. Actually there was nothing seriously wrong in Mahārāja Parīkṣit's act, but the foolish son took it very seriously, and being influenced by Kali he cursed the King and thus ended a chapter of happy history.
vatsa kasmād dhi rodiṣi
kena vā te 'pakṛtam
ity uktaḥ sa nyavedayat
SYNONYMS
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.
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.
PURPORT
The father did not take the dead snake on his neck very seriously. He simply threw it away. Actually there was nothing seriously wrong in Mahārāja Parīkṣit's act, but the foolish son took it very seriously, and being influenced by Kali he cursed the King and thus ended a chapter of happy history.
Śrīmad Bhāgavatam 1.18.39
sa vā āńgiraso brahman
śrutvā suta-vilāpanam
unmīlya śanakair netre
dṛṣṭvā cāḿse mṛtoragam
SYNONYMS
saḥ — he; vai — also; āńgirasaḥ — the ṛṣi born in the family of Ańgirā; 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; aḿse — on the shoulder; mṛta — dead; uragam — snake.
TRANSLATION
O brāhmaṇas, the ṛṣi, who was born in the family of Ańgirā Muni, hearing his son crying, gradually opened his eyes and saw the dead snake around his neck.
śrutvā suta-vilāpanam
unmīlya śanakair netre
dṛṣṭvā cāḿse mṛtoragam
SYNONYMS
saḥ — he; vai — also; āńgirasaḥ — the ṛṣi born in the family of Ańgirā; 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; aḿse — on the shoulder; mṛta — dead; uragam — snake.
TRANSLATION
O brāhmaṇas, the ṛṣi, who was born in the family of Ańgirā Muni, hearing his son crying, gradually opened his eyes and saw the dead snake around his neck.
Sunday, September 26, 2010
Śrīmad Bhāgavatam 1.18.38
Śrīmad Bhāgavatam 1.18.38
tato 'bhyetyāśramaḿ bālo
gale sarpa-kalevaram
pitaraḿ vīkṣya duḥkhārto
mukta-kaṇṭho ruroda ha
SYNONYMS
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.
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.
PURPORT
The boy was not happy because he committed a great mistake, and he wanted to be relieved of the burden on his heart by crying. So after entering the hermitage and seeing his father in that condition, he cried loudly so that he might be relieved. But it was too late. The father regretted the whole incident.
tato 'bhyetyāśramaḿ bālo
gale sarpa-kalevaram
pitaraḿ vīkṣya duḥkhārto
mukta-kaṇṭho ruroda ha
SYNONYMS
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.
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.
PURPORT
The boy was not happy because he committed a great mistake, and he wanted to be relieved of the burden on his heart by crying. So after entering the hermitage and seeing his father in that condition, he cried loudly so that he might be relieved. But it was too late. The father regretted the whole incident.
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