श्रीमद्भागवतमहापुराणम् प्रथम: स्कन्ध: अथ अष्टादश: अध्याय: सूत उवाच - Soota said - यो वै द्रौण्यस्त्रविप्लुष्टो न मातुरुदरे मृत: ।
अनुग्रहाद् भगवत: कृष्णस्याद्भुतकर्मण: ॥१॥
य: वै द्रौणि-अस्त्र विप्लुष्ट: who indeed, by Drona's son (Ashvatthaamaa's) missile, burnt
न मातु:-उदरे मृत: not, in mother's womb died अनुग्रहात् भगवत: कृष्णस्य- by the grace of Lord Krishna अद्भुत-कर्मण: of marvellous deeds Pareekshit, by the missile charged by Drona's son Ashvatthaamaa, indeed, did not burn and die in his mother's womb, by the grace of Lord Krishna of marvellous deeds.


ब्रह्मकोपोत्थिताद् यस्तु तक्षकात्प्राणविप्लवात् ।
न सम्मुमोहोरुभयाद् भगवत्यर्पिताशय: ॥२॥
ब्रह्म-कोप-उत्थितात् य:-तु by the anger of a Braahmana arisen, who indeed
तक्षकात्-प्राण-विप्लवात् by Takshaka life taking न सम्मुमोह-उरु-भयात् did not panic by the great fear भगवति-अर्पित-आशय: in Lord placed (his) soul By the anger of the Braahmana boy ignited curse, that king Pareekshit, did not panic in the face of the great fear of death by Takshaka snake. This was because his mind and heart were placed in the Lord.


उत्सृज्य सर्वत: सङ्गं विज्ञाताजितसंस्थिति: ।
वैयासकेर्जहौ शिष्यो गङ्गायां स्वं कलेवरम् ॥३॥
उत्सृज्य सर्वत: सङ्गम् giving up every where attachments
विज्ञात-अजित-संस्थिति: realising the Invincible Lord's Truth वैयासके:-जहौ शिष्य: of Vyaasa's son's, cast off, the disciple गङ्गायाम् स्वम् कलेवरम् in Gangaa own body Pareekshit, the disciple of Vyaasa's son Shukadeva, having realised the Truth of the Invincible Lord, gave up all attachments and cast off his own body in the river Ganga.


नोत्तमश्लोकवार्तानां जुषतां तत्कथामृतम् ।
स्यात्संभ्रमोऽन्तकालेऽपि स्मरतां तत्पदाम्बुजम् ॥४॥
न-उत्तम-श्लोक-वार्तानाम् not, of highly renowned, relating
जुषताम् तत्-कथा-अमृतम् imbibing, His (Krishna's) tales nectar like स्यात्-संभ्रम:-अन्त-काले-अपि may be delusion, at the time of death also स्मरताम् तत्-पद-अम्बुजम् of those remembering His feet lotus like May there not be any delusion, at the time of death also, to those who relate and imbibe Lord Krishna's nectar like tales and remember His lotus like feet.


तावत्कलिर्न प्रभवेत् प्रविष्टोऽपीह सर्वत: ।
यावदीशो महानुर्व्यामाभिमन्यव एकराट् ॥५॥
तावत्-कलि:-न प्रभवेत् till then Kali could not effect
प्रविष्ट:-अपि इह सर्वत: entering also here from all directions यावत्-ईश: महान्-उर्व्याम्- till the lord great, on earth अभिमन्यव: एकराट् Abhimanyu's son was emperor Kali had no effect what so ever on the earth even though it had penentrated it from every direction, so long as the great emperor Abhimanyu's son Parikshit was the sovereign.


यस्मिन्नहनि यर्ह्येव भगवानुत्ससर्ज गाम् ।
तदैवेहानुवृत्तोऽसावधर्मप्रभव: कलि: ॥६॥
यस्मिन्-अहनि यर्हि-एव in that day, in which only
भगवान्-उत्ससर्ज गाम् the Lord gave up this earth तदा-एव-इह-अनुवृत्त:- then only, here, had come असौ-अधर्म-प्रभव: कलि: this, unrighteous progenitor Kali The day when the Lord had given up this earth, then only, this progenitor of unrighteousness, Kali had set his foot here.


नानुद्वेष्टि कलिं सम्राट् सारङ्ग इव सारभुक् ।
कुशलान्याशु सिद्ध्यन्ति नेतराणि कृतानि यत् ॥७॥
न-अनुद्वेष्टि कलिम् सम्राट् did not grudge Kali, the emperor
सारङ्ग इव सार-भुक् bee like, essence drawer कुशलानि-आशु सिद्ध्यन्ति meritorious soon bear fruit न-इतराणि कृतानि यत् not other deeds because The emperor Parikshit did not grudge the presence of Kali, as he drew the essence like the bee. And because the meritorious deeds performed in Kali soon bore fruit and not the other, sinful, deeds.


किं नु बालेषु शूरेण कलिना धीरभीरुणा ।
अप्रमत्त: प्रमत्तेषु यो वृको नृषु वर्तते ॥८॥
किम् नु बालेषु शूरेण what of (Kali) to the innocent, valorous
कलिना धीर-भीरुणा by Kali, of the wise cowardice अप्रमत्त: प्रमत्तेषु alert, to the in alert य: वृक: नृषु वर्तते who like a wolf, among men behaves What can be said of Kali who is valorous towards the innocent and is cowardish towards the wise. He behaves like a wolf among men, as, he is alert towards the inalert people.


उपवर्णितमेतद्व: पुण्यं पारीक्षितं पुण्यं मया ।
वासुदेवकथोपेतमाख्यानं यदपृच्छत ॥९॥
उपवर्णितम्-एतत्-व: related this, to you all
पुण्यम् पारीक्षितम् मया glorious life tale of Pareekshit, by me वासुदेव-कथा-उपेतम्- Vaasudeva's story, connected to आख्यानम् यत्-अपृच्छत् the account, which as asked As asked by you all, I have related this glorious life account of the celebrated king Pareekshit which is connected to the story of Vasudeva.


या या: कथा भगवत: कथनीयोरुकर्मण: ।
गुणकर्माश्रया: पुम्भि: संसेव्यास्ता बुभूषुभि: ॥१०॥
या: या: कथा: भगवत: those all stories of the Lord
कथनीय-उरु-कर्मण: should be related, of The Mighty renowned गुण-कर्म-आश्रया: पुम्भि: virtues and deeds, depending on by people संसेव्या:-ता: बुभूषुभि: resorted to, by those, seeking blessedness, All those renowned stories of The Mighty Lord, based on His virtues and deeds should be related and resorted to by people who seek blessedness.


ऋषय ऊचु: - The sages said - सूत जीव समा: सौम्य शाश्वतीर्विशदं यश: ।
यस्त्वं शंससि कृष्णस्य मर्त्यानाममृतं हि न: ॥११॥
सूत जीव समा: सौम्य Soota! May you live for years, O soft natured!
शाश्वती:-विशदम् यश: endless and unblemished fame य:-त्वम् शंससि कृष्णस्य which you recounted of Krishna मर्त्यानाम्-अमृतम् हि न: for the mortals, nectar is indeed for us O soft natured Soota! May you live on for years. The endless unblemished fame of Lord Krishna that you have recounted for us and which is nectar for us mortals.


कर्मण्यस्मिन्ननाश्वासे धूमधूम्रात्मनां भवान् ।
आपाययति गोविन्दपादपद्मासवं मधु ॥१२।
कर्मणि-अस्मिन्-अनाश्वासे in the performance of this, indefinite (results)
धूम-धूम्र-आत्मनाम् भवान् smoke (covered) blurred selves (to us) you आपाययति गोविन्द- made to drink Govinda's पाद-पद्म-आसवम् मधु feet lotus ambrosia sweet In this performance of sacrifice, to us, who are covered with the smoke and so to ourselves are blurred, you make us drink the very sweet ambrosia eminating from the lotus feet of Krishna- Govinda.


तुलयाम लवेनापि न स्वर्गं नापुनर्भवम् ।
भगवत्सङ्गिसङ्गस्य मर्त्यानां किमुताशिष: ॥१३॥
तुलयाम लवेन-अपि comparable by fraction even
न स्वर्गम् न-अपुन:-भवम् (is) not heaven, not liberation भगवत्-सङ्गि-सङ्गस्य (to) Lord's devotee's fellowship मर्त्यानाम् किम्-उत-आशिष: for the mortals, what of worldly desires For the mortals, the heaven, or liberation also is not comparable to a fraction of fellowship with Lord's devotees, what of worldly desires?


को नाम तृप्येद् रसविद्कथायां महत्तमैकान्तपरायणस्य ।
नान्तं गुणानामगुणस्य जग्मुर्योगेश्वरा ये भवपाद्ममुख्या: ॥१४॥
क: नाम तृप्येत् रसवित्- Who, to name, would tire (a person of) good taste, in
कथायाम् महत्तम- in the stories of the exalted (people's) एकान्त-परायणस्य soul resort न-अन्तम् गुणानाम् not, the end of virtues of the अगुणस्य जग्मु:-योगेश्वरा: One beyond the gunas, reached, the leaders in yoga ये भव-पाद्म-मुख्या: they (too) Shiva, Brahmaa the main ones Who, person of good taste, to name, would tire of the stories of the One who is the only resort of the exhaulted souls. The endless virtues of the One beyond the gunas of the Prakriti, the leaders in yoga, like Shiva and Brahmaa are also unable to fathom.


तन्नो भवान् वै भगवत्प्रधानो महत्तमैकान्तपरायणस्य ।
हरेरुदारं चरितं विशुद्धं शुश्रूषतां नो वितनोतु विद्वन् ॥१५॥
तत्-न: भवान् वै so, (among) us, (for)you only
भगवत्-प्रधान: Lord is the utmost महत्तम्-एकान्त-परायणस्य excellence and sole retreat हरे:-उदारम् चरितम् विशुद्धम् of the Lord's extensive doings holy शुश्रूषताम् न: वितनोतु विद्वन् eager to hear, to us, do tell, O learned Soot! You are the only one among us for whom the Lord is of the utmost excellence and the sole retreat, therfore tell us, who are eager to hear, the extensive and holy doings of the Lord, O learned Soota!


स वै महाभागवत: परीक्षिद् येनापवर्गाख्यमदभ्रबुद्धि: ।
ज्ञानेन वैयासकिशब्दितेन भेजे खगेन्द्रध्वजपादमूलम् ॥१६॥
स: वै महा-भागवत: परीक्षित् he indeed, the great devotee Pareekshit,
येन अपवर्गा-आख्यम् by whom, the final beatitude, which is named अदभ्र-बुद्धि: ज्ञानेन by the sharp witted wisdom वैयासकि-शब्दितेन भेजे by Shuka worded achieved खगेन्द्र-ध्वज पाद-मूलम् Gadua on whose flag, (Vishnu's) feet level The devotee of high order, he, Pareekshit indeed, that which is called the final beatitude, that level of the feet of Vishnu who has Gaduda on his flag, attained, by hearing the stories worded by the learned and sharp witted Shukadeva.


तन्न: परं पुण्यमसंवृतार्थमाख्यानमत्यद्भुतयोगनिष्ठम् ।
आख्याह्यनन्ताचरितोपपन्नं पारीक्षितं भागवताभिरामम् ॥१७॥
तत्-न: परम् पुण्यम्- that, to us, the highly sacred
असंवृत-अर्थम्-आख्यानम्- of unhidden truth, the story अति-अद्भुत-योग-निष्ठम् most wonderful, to Yoga related आख्याहि-अनन्त-आचरित- relate, (which is) Ananta's (Hari's) sports containing उपपन्नम्-पारीक्षितम् imparted to Pareekshit भागवत-अभिरामम् Bhaagavatam, delightful Do relate to us that highly sacred and most wonderful story, of unambiguous truth, established in the Yoga of devotion, containing the doings of Anaanta , Hari, imparted to Pareekshit, called the Bhagavatam, which is very delightful to the devotees.


सूत उवाच -
अहो वयं जन्मभृतोऽद्य हास्म वृद्धानुवृत्त्यापि विलोमजाता: ।
दौष्कुल्यमाधिं विघुनोति शीघ्रं महत्तमानामभिधानयोग: ॥१८॥
अहो वयम् जन्म-भृत:- Oh! my birth taking
अद्य हास्म वृद्ध-अनुवृत्त्या- today is fulfilled, by elder's serving अपि विलोम-जाता: though of low descent, दौष्कुल्यम्-आधिं of the low descent विघुनोति शीघ्रम् agony erases quickly महत्तमानाम्-अभिधान-योग: of the noble soul's, in conversation partaking Oh! Today the purpose of my taking birth is fulfilled by serving the elders,. Though I am of low descent, the agony caused by such low descent, is quickly erased by partaking in the conversation of noble souls.


कुत: पुनर्गृणतो नाम तस्य महत्तमैकान्तपरायणस्य ।
योऽनन्तशक्तिर्भगवाननन्तो मह्द्गुणत्वाद् यमनन्तमाहु: ॥१९॥
कुत: पुन:-गृणत: नाम तस्य what again (of those) taking names His
महत्तम-एकान्त-परायणस्य of noble souls' only resort य:-अनन्त-शक्ति:- who infinite powerful भगवान्-अनन्त: Lord Krishna महद्-गुणत्वात् by most high virtues यम्-अनन्तम्-आहु: who 'Ananta' is called Again what can be said of those who constantly utter His name, who is the only resort of the noble souls. Lord Krishna has infinite powers, is also called 'Ananta' by virtue of His infinite virtues.


एतावतालं ननु सूचितेन गुणैरसाम्यानतिशायनस्य ।
हित्वेतरान् प्रार्थयतो विभूतिर्यस्याङ्घ्रिरेणुं जुषतेऽनभीप्सो: ॥२०॥
एतावत-अलम् ननु सूचितेन this suffice, indeed saying
गुणै:-असाम्यान्-अतिशायनस्य by virtues unequalled, unsurpassed of The Lord हित्वा-इतरान् प्रार्थयत: rejecting others, seeking विभूति:-यस्य-अङ्घ्रि-रेणुम् (Goddess) Laxmi, Whose feet's dust जुषते-अनभीप्सो: loves undesired Indeed, it suffices to say that Goddess Laxmi rejects those other gods who seek her, and loves the feet dust of the unsurpassed Lord, Who has unequelled virtues, even though He does not desire Her.


अथापि यत्पादनखावसृष्टं जगद् विरिञ्चोपहृतार्हणाम्भ: ।
सेशं पुनात्यन्यतमो मुकुन्दात् को नाम लोके भगवत्पदार्थ: ॥२१॥
अथ-अपि यत्-पाद-नख- moreover, (on) Whose toe nail
अवसृष्टम् जगत् offered the world विरिञ्च-उपहृत-अर्हण-अम्भ: by Brahmaa offered, worshipful water सेशम् पुनाति- Shiva sanctifies अन्यतम: मुकुन्दात् other than Lord Krishna क: नाम लोके who other in the world भगवत्-पद-अर्थ: 'Bhagavat' word's intonation Moreover, Lord Krishna, on Whose feet Brahmaa offered the worshipful water and that water flowing from His toe nails, sanctifies the world and Shiva. In this world, who other than Lord Krishna holds the atonation of the word "Bhagavaan"?


यत्रानुरक्ता: सहसैव धीरा व्यपोह्य देहादिषु सङ्गमूढम् ।
व्रजन्ति तत्पारमहंस्यमन्त्यं यस्मिन्नहिंसोपशम: स्वधर्म: ॥२२॥
यत्र-अनुरक्ता: सहसा-एव where (in Whom) enamoured, abruptly only t
धीरा: व्यपोह्य देह-आदिषु he wise, shedding body and other सङ्ग-मूढम् व्रजन्ति attachment foolish, reach तत्-पारमहंस्यम्-अन्त्यम् that recluse (Paramhansa) state last यस्मिन्-अहिंसा- in which, non-violence उपशम: स्व-धर्म: and control are ones duties Being in love with Whom, the wise abruptly shed attachment to the body etc., and reach the final stage of recluse, Paramhansa, in which non violence and control are ones prime duties.


अहं हि पृष्टोऽर्यमणो भवद्भिराचक्ष आत्मावगमोऽत्र यावान् ।
नभ: पतन्त्यात्मसमं पतत्त्रिणस्तथा समं विष्णुगतिं विपश्चित: ॥२३॥
अहम् हि पृष्ट: I alone was asked
अर्यमण: भवद्भि:- by lustrous you all आचक्षे आत्म-अवगम: will say by self knowledge अत्र यावान् नभ: पतन्ति- in this as much, in the sky fly आत्म-समम् पतत्त्रिण: with self capacity winged creatures तथा समम् विष्णु-गतिम् like that only, Lord Vishnu's attributes विपश्चित: the learned By you all who shine like the lustruous sun, I alone was asked about this. In this regard, I will tell you according to my knowledge. Just as the winged creatures fly in the sky according to their capacity, the learned recount the attributes of Lord Vishnu.


एकदा धनुरुद्यम्य विचरन् मृगयां वने ।
मृगाननुगत: श्रान्त: क्षुधितस्तृषितो भृशम् ॥२४॥
एकदा धनु:-उद्यम्य once, bow taking up
विचरन् मृगयाम् वने roaming, to hunt in the forest मृगाम्-अनुगत: श्रान्त: deer following, fatigued and क्षुधित:-तृषित: भृशम् hungry thirsty very much Once, king Pareekshit went to the forest taking up his bow, for hunting. When running after the game deers, he was greatly exhausted and was very hungry and thirsty.


जलाशयमचक्षाण: प्रविवेश तमाश्रमम् ।
ददर्श मुनिमासीनं शान्तं मीलितलोचनम् ॥२५॥
जल-आशयम्-अचक्षाण: water-body not seeing
प्रविवेश तम्-आश्रमम् entered that hermitage ददर्श मुनिम्-आसीनम् saw the sage sitting शान्तम् मीलित-लोचनम् peacefully with closed eyes He could not see any water-body near by and so he entered the hermitage where he saw the sage sitting peacefully, with his eyes closed.


प्रतिरुद्धेन्द्रियप्राणमनोबुद्धिमुपारतम् ।
स्थानत्रयात्परं प्राप्तं ब्रह्मभूतमविक्रियम् ॥२६॥
प्रतिरुद्ध-इन्द्रिय-प्राण- controlling (his) senses, breath,
मन:-बुद्धिम्-उपारतम् mind, intellect, withdrawing स्थान-त्रयात्-परम् प्राप्तम् from the three states, high (state) reaching ब्रह्म-भूतम्-अविक्रियम् Brahman becoming, immutable He, the sage had fully controlled his senses, breath and mind, and having withdrawn his intellect he had crossed over the three states of consciousness and reached the high state of immutable Brahman.


विप्रकीर्णजटाच्छन्नं रौरवेणाजिनेन च ।
विशुष्यत्तालुरुदकं तथाभूतमयाचत ॥२७॥
विप्रकीर्ण-जटा-आच्छन्नम् dishevelled, matted hair covered
रौरवे-अजिनेन च and with dark deer skin विशुष्यत्-तालु:-उदकम् parched tongued, water तथा-भूतम्-अयाचत in that state asked for His body was covered with dishevelled matted hair and dark deer skin. Seeing him in this state, Pareekshit, with parched tongue asked him for water.


अलब्धतृणभूम्यादिरसम्प्राप्तार्घ्यसूनृत: ।
अवज्ञातमिवात्मानं मन्यमानश्चुकोप ह ॥२८॥
अलब्ध-तृण-भूमि-आदि:- not receiving mat, ground etc.,
असम्प्राप्त-अर्घ्य-सूनृत: denied water (to wash), and welcoming words अवज्ञातम्-इव-आत्मानम् insulted like himself मन्यमान:-चुकोप ह feeling, and became angry Not receiving coir mat or ground to sit on, and being denied of water to wash and welocoming words, Pareekshit took himself to be insulted and was angry.


अभूतपूर्व: सहसा क्षुत्तृड्भ्यामर्दितात्मन: ।
ब्राह्मणं प्रत्यभूद् ब्रह्मन् मत्सरो मन्युरेव च ॥२९॥
अभूत-पूर्व: सहसा क्षुत्- unhappened before, suddenly, (by) hunger
तृङ्भ्याम्-अर्दित-आत्मन: and thirst tormented self ब्राह्मणम् प्रत्यभूत् ब्रह्मन् (towards) the Braahmana, arose, O Brahman! मत्सर: मन्यु:-एव च enmity anger also and O Brahman! Tormented by hunger and thirst, there suddenly arose in Pareekshit himself enenmity and anger which had never occurred in him before.


स तु ब्रह्मऋषेरंसे गतासुमुरगं रुषा ।
विनिर्गच्छन्धनुष्कोट्या निधाय पुरमागमत् ॥३०॥
स: तु ब्रह्मऋषे:-अंसे he then, on the Braahmana sage's shoulder
गत-असुम्-उरगम् रुषा gone life (of,) snake, in anger विनिर्गच्छन्-धनुष्कोट्या going out by the bow's end निधाय पुरम-आगमत् put, to city returned He, Pareekshit, then, while going out, in anger put a dead snake with the end of the bow, on the shoulder of the holy sage, and returned to the city.


एष किं निभृताशेषकरणो मीलितेक्षण: ।
मृषा समाधिराहोस्वित्किं नु स्यात् क्षत्रबन्धुभि: ॥३१॥
एष: किम् this, is it
निभृत-अशेष-करण: detached from all sense objects मीलित-ईक्षण: of closed eyes मृषा समाधि:- (in) false meditation आहोस्वित्-किम् नु स्यात् or is it, that what use will be क्षत्र-बन्धुभि: Kshatriya kings Is it, that this sage has closed his eyes because of having drawn all senses from worldly objects, or is it a false meditation, thinking that of what use are the Kshatriya kings.


तस्यपुत्रोऽतितेजस्वी विहरन् बालकोऽर्भकै: ।
राज्ञाघं प्रापितं तातं श्रुत्वा तत्रेदमब्रवीत् ॥३२॥
तस्य-पुत्र:-अति-तेजस्वी his son, very spiritual
विहरन् बालक:-अर्भकै: playing the lad, with children राज्ञा-अघम् प्रापितम् तातम् by the king, sin inflicted on father श्रुत्वा तत्र-इदम्-अब्रवीत् hearing, there, this said The son of the sage, who was glowing with spirituality, was a mere lad and was playing with other children. When he heard of the sin commited by the king towards his father, there, he said this ..


अहो अधर्म: पालानां पीव्नां बलिभुजामिव ।
स्वामिन्यघं यद् दासानां द्वारपानां शुनामिव ॥३३॥
अहो अधर्म: पालानाम् Oh! the unvirtuous kings'
पीव्नाम् बलिभुजाम्-इव fattened crows like स्वामिनि-अघम् towards masters sinful यत् दासानाम् as servants द्वारपानाम् शुनाम्-इव guarding the door dogs like Oh! How sinful the unvirtuous kings are towards their masters, they are like fattened crows and like dogs gaurding the doors of their masters, the Braahmanas.


ब्राह्मणै: क्षत्रबन्धुर्हि द्वारपालो निरूपित: ।
सकथं तद्गृहे द्वा:स्थ: सभाण्डं भोक्तुमर्हति ॥३४॥
ब्राह्मणै: क्षत्र-बन्धु:-हि by Braahmanas Kshatriya kings only
द्वारपाल: निरूपित: gatekeepers appointed स:-कथम् तत्-गृहे he how, in that house द्वा:-स्थ: स-भाण्डम् on gate standing, in that pot भोक्तुम्-अर्हति to eat is wanting The Braahmanas only have appointed the Kshatriya kings as the gate keepers. How, then, can they wish to eat from the same pot of that house, where they stand as gate keepers?


कृष्णे गते भगवति शास्तर्युत्पथगामिनाम् ।
तद्भिन्नसेतूनद्याहं शास्मि पश्यत मे बलम् ॥३५॥
कृष्णे गते भगवति (when) Krishna had departed, The Lord
शास्तरि-उत्पथ-गामिनाम् the discipliner, of the wayward goers तद्-भिन्न-सेतून्-अद्य-अहम् from that different decorum, today I शास्मि पश्यत मे बलम् will punish, watch my power After the Lord Krishna had departed, who was the discipliner of those who had taken to unvirtuous paths, today I will punish them who have disregarded the rules of conduct set by Him. Watch my powers.


इत्युक्त्वा रोषताम्राक्षो वयस्यानृषिबालक: ।
कौशिक्याप उपस्पृश्य वाग्वज्रं विससर्ज ह ॥३६॥
इति-उक्त्वा रोष-ताम्र-अक्ष: thus saying, by anger red eyed
वयस्यान्-ऋषि-बालक: to the companions, the sage's son कौशिकी-आप उपस्पृश्य Kaushika (river's) water touched वाग्-वज्रम् विससर्ज ह speech thunderbolt (curse), hurled indeed Thus saying, to his companions the son of the sage was red eyed with anger and he hurled a curse as good as a thunderbolt of speech.


इति लङ्घितमर्यादं तक्षक: सप्तमेऽहनि ।
दङ्क्ष्यति स्म कुलाङ्गारं चोदितो मे ततद्रुहम् ॥३७॥
इति लङ्घित-मर्यादम् thus violating the conduct
तक्षक: सप्तमे-अहनि Takshaka (snake), (on) seventh day दङ्क्ष्यति स्म कुल-अङ्गारम् will bite, the race betrayer चोदित: मे तत-द्रुहम् inspired by me, father's offender He who has violated the rules of conduct and hence is a blemish to his race, and is the offender of my father, him, the snake Takshaka will bite on the seventh day, inspired by me.


ततोऽभ्येत्याश्रमं बालो गले सर्पकलेवरम् ।
पितरं वीक्ष्य दु:खार्तो मुक्तकण्ठो रुरोद ह ॥३८॥
तत:-अभ्येत्य-आश्रमम् then reaching the hermitage
बाल: गले सर्प-कलेवरम् the boy, in the neck snake on the body पितरम् वीक्ष्य दु:ख-आर्त: of father seeing, by remorse tormented मुक्त-कण्ठ: रुरोद ह with full throat, cried indeed Then the boy reached the hermitage, and saw the snake in the neck of his father's body. He was greatly tormented by remorse and wept with abundance.


स वा आङ्गिरसो ब्रह्मन् श्रुत्वा सुतविलापनम् ।
उन्मील्य शनकैर्नेत्रे दृष्ट्वा स्वांसे मृतोरगम् ॥३९॥
स: वा आङ्गिरस: ब्रह्मन् he and (sage), son of Angirasa, O Shaunaka!
श्रुत्वा सुत-विलापनम् hearing, son's lamenting उन्मील्य शनकै:-नेत्रे opening slowly (his) eyes दृष्ट्वा स्व-अंसे मृत-उरगम् saw on his own shoulders, dead snake O Sahunaka! The son of Angirasa, sage Shamika, hearing the lamentation of his son, slowly opened his eyes and saw the dead snake on his shoulders.


विसृज्य पुत्रं पप्रच्छ वत्स कस्माद्धि रोदिषि ।
केन वा तेऽपकृतमित्युक्त: स न्यवेदयत् ॥४०॥
विसृज्य पुत्रम् पप्रच्छ throwing away (the snake), to the son asked
वत्स कस्मात्-हि रोदिषि son why indeed are you crying' केन वा ते-अपकृतम्- by whom or your offence done इति-उक्त: स: न्यवेदयत् thus said, he related The sage Shamik threw away the snake from his shoulder and asked his son the cause of his crying and if any one had wronged him. Thus asked the lad related what had happened.


निशम्य शप्तमतदर्हं नरेन्द्रं स ब्राह्मणो नात्मजमभ्यनन्दत।
अहो बतांहो महदज्ञ ते कृतमल्पीयसि द्रोह उरुर्दमो धृत: ॥४१॥
निशम्य शप्तम्-अतत्-अर्हम् hearing cursed, of it not worthy,
नरेन्द्रम् स: ब्राह्मण: the king, that Braahmana न-आत्मजम्-अभ्यनन्दत did not his son support अहो बत-अंह: महत्- Alas! Indeed, wrong major अज्ञ ते कृतम्- O Fool! By you is done अल्पीयसि द्रोह for minor fault उरु:-दम: धृत: great punishment have given The Braahmana, hearing that the king was cursed, even though he did not deserve it, did not applaude his son, and said, Alas! O Fool! You have committed a great sin by inflicting a major punishment for a small offence.'


न वै नृभिर्नरदेवं पराख्यं सम्मातुमर्हस्यविपक्वबुद्धे ।
यत्तेजसा दुर्विषहेण गुप्ता विन्दन्ति भद्राण्यकुतोभया: प्रजा: ॥४२॥
न वै नृभि:-नर-देवम् not indeed with people, kings
पराख्यम् सम्मातुम्-अर्हसि- godly, compare worthy अविपक्व-बुद्धे O immature minded! यत्-तेजसा दुर्विषहेण by whose valour, unparallel गुप्ता: विन्दन्ति भद्राणि- secure blessings and welfare अकुतोभया: प्रजा: fearlessly the public O immature child! The godly kings are indeed not worthy of comparision with ordinary people. It is by the unique valour of the kings that the public enjoys security, welfare and blessings fearlessly.


अलक्ष्यमाणे नरदेवनाम्नि रथाङ्गपाणावयमङ्ग लोक: ।
तदा हि चौरप्रचुरो विनङ्क्ष्यत्यरक्ष्यमाणोऽविवरूथवत् क्षणात् ॥४३॥
अलक्ष्यमाणे नरदेव-नाम्नि being invisible, in the king's name
रथाङ्ग-पाणौ-अयम्-अङ्ग लोक: discus holder (Vishnu), this, O Son! The world तदा हि चौर-प्रचुर: then itself, by thieves innumerable विनङ्क्ष्यति-अरक्ष्यमाण:- will perish, unprotected अवि-वरूथ-वत् क्षणात् sheep flock like, in a moment O Son! In the absence of the discus holder Vishnu, in the form of king, this world will then, in a moment perish due to the cropping up of thieves, and for the want of a protector, like a flock of sheep.


तदद्य न: पापमुपैत्यनन्वयं यन्नष्टनाथस्य वसोर्विलुम्पकात् ।
परस्परं घ्नन्ति शपन्ति वृञ्जते पशून् स्त्रियोऽर्थान् पुरुदस्यवो जना: ॥४४॥
तत्-अद्य न: पापम्-उपैति- so now, on us, evil will befall
अन्वयम् यत्-नष्ट-नाथस्य (though) unconnected, because, (when) dead is the ruler वसो:-विलुम्पकात् (while) wealth plundering परस्परम् घ्नन्ति शपन्ति each other kill, abuse वृञ्जते पशून् स्त्रिय:- and snatch cattle and women अर्थान् पुरु-दस्यव: जना: and wealth, many thieving people So now evil will befall on us, even if we are not directly connected. Because when the ruler is dead, while plundering the wealth, the many looting thieves kill and abuse each other and snatch their cattle, women and belongings.


तदाऽऽर्यधर्मश्च विलीयते नृणां वर्णाश्रमाचारयुतस्त्रयीमय:।
ततोऽर्थकामाभिनिवेशितात्मनां शुनां कपीनामिव वर्णसंकर: ॥४५॥
तदा-आर्य-धर्म:-च then, noble religion also
विलीयते नृणाम् disappears of the people वर्ण-आश्रम- caste status आचारयुत:-त्रयीमय: and conduct including pertaining to (the Vedas) तत:-अर्थ-काम- therefore, in wealth and sense gratification अभिनिवेशित-आत्मनाम् engrossed minded, themselves, शुनाम् कपीनाम्-इव dogs and monkeys like वर्णसंकर: caste confusion Then the noble religion pertaining to the Vedas, including the caste and the status of people in the society and conduct, disappeare. Moreover, by people whose minds are engrossed in wealth and sense gratification, like dogs and monkeys, a great confusion in their caste system emerges.


धर्मपालो नरपति: स तु सम्राड् बृहच्छ्रवा: ।
साक्षान्महाभागवतो राजर्षिहयमेधयाट् ।
क्षुत्तृट्श्रमयुतो दीनो नैवास्मच्छापमर्हति ॥४६॥
धर्म-पाल: नरपति: supporter of righteousness, the king (Pareekshit)
स: तु सम्राड् बृहत्-श्रवा: he indeed the emperor, widely renowned साक्षात्-महाभागवत: राजर्षि:- evidently a great devotee, and royal sage हय-मेध-याट् horse sacrifices performer क्षुत्-तृट्-श्रम-युत: with hunger, thirst and fatigue inclined दीन: न-एव-अस्मत्- and tormented, not even our शापम्-अर्हति curse deserves The emperor king Pareekshit is widely renowned, a royal sage and evidently a great devotee as he has performed many a horse sacrifices. He was overcome by hunger, thirst and fatigue and so does not deserve to be cursed by us.


अपापेषु स्वकृत्येषु बालेनापक्वबुद्धिना ।
पापं कृतं तद् भगवान् सर्वात्मा क्षन्तुमर्हति ॥४७॥
अपापेषु स्व-कृत्येषु to the innocent, by his deeds
बालेन-अपक्व-बुद्धिना by the child of immature mind पापम् कृतम् तत् sin committed, that, भगवान् सर्व-आत्मा The Lord Universal Soul क्षन्तुम्-अर्हति to pardon may be pleased May the Universal Soul The Lord please forgive the sin committed through his deeds by this immature minded child towards the innocent king.


तिरस्कृता विप्रलब्धा: शप्ता: क्षिप्ता हता अपि ।
नास्य तत् प्रतिकुर्वन्ति तद्भक्ता: प्रभवोऽपि हि ॥४८॥
तिरस्कृता: विप्रलब्धा: insulted, deceived,
शप्ता: क्षिप्ता हता: अपि abused, scolded, hit even न-अस्य तत् प्रतिकुर्वन्ति not of this, that react तत्-भक्ता: प्रभव:-अपि हि His devotees, capable even if His devotee, even if he is capable of, does not react to, in spite of being insulted, decieved, abused, scolded or even hit.


इति पुत्रकृताघेन सोऽनुतप्तो महामुनि: ।
स्वयं विप्रकृतो राज्ञा नैवाघं तदचिन्तयत् ॥४९॥
इति पुत्र-कृत-अघेन this, by son committed sin
स:-अनुतप्त: महामुनि: he, tormented the great sage स्वयम् विप्रकृत: himself insulted राज्ञा न-एव-अघम् by the king, did not wrong तत्-अचिन्तयत् that understand This sin committed by his son greatly tormented the great sage. Even though himself insulted by the king, he did not understand it as a wrong done.


प्रायश: साधवो लोके परैर्द्वन्द्वेषु योजिता: ।
न व्यथन्ति न हृष्यन्ति यत आत्मागुणाश्रय: ॥५०॥
प्रायश: साधव: लोके usually, holy people, in this world
परै:-द्वन्द्वेषु योजिता: by others in strife, involved न व्यथन्ति न हृष्यन्ति do not grieve, do not rejoice यत: आत्मा-अगुण-आश्रय: because, the soul in non-guna (state) depends Usually, in this world, holy men, when subjected to discord by other people, to not grieve or rejoice, because their souls resort to the state of non-gunas.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथमस्कन्धे
विप्रशापोपलम्भनं नाम अष्टादश: अध्याय: ॥१८॥
Thus ends the eighteenth discourse entitled 'The Braahmana's Curse', in Book One of the great and glorious Bhaagavata-Puraana.