Mahārāja Parīkṣit Cursed by a Brāhmaṇa Boy

utsṛjya sarvataḥ saḍgaṁ vijñātājita-saṁsthitiḥ |

vaiyāsaker jahau śiṣyo gaḍgāyāṁ svaṁ kalevaram ||

In the eighteenth chapter, the king repents after placing a snake around the neck of the sage, and hears the curse of his son.

Sūta speaks in summary of the astonishing story of Parīkṣit’s life from birth till attaining the Lord to the sages who were very astonished at hearing his punishment of Kali. Vipluṣṭaḥ means burned up. Becoming the pupil of Śukadeva (vaiyāsakeḥ śiṣyaḥ), he understood the truth (saṁsthitiḥ) about the Lord (ajita). Or vijñātājita-saṁsthitiḥ can mean “realizing the Lord at the time of death (samsthitiḥ).”

This is not astonishing. This verse gives the reason. Uttamaśloka-vārtānām means “of those whose cause of living is the Lord.”

After Parīkṣit punished Kali, what was the situation? This verse describes the condition.

This verse describes Kali’s entrance. Gām means earth.

What was the condition of Parīkṣit after punishing Kali? He was like a bee, gathering the honey. What is the honey? Just by desiring to do them (āśu) pious acts bear their fruits whereas sinful acts bear fruit only when actually performed (kṛtāni). Even if one does not perform a pious act one gets the result. . One does not have to perform the action, but should simply make the decision to perform it. Results come simply by the desire to perform the act.

The king had another intention. Was there a disturbance to the foolish people by Kali? There was none, because he had fear of the devotees — those who were discerning in nature. Kali was a powerful tiger among the innocent.

Bubhūṣubhiḥ means “by those who desire their own good.” To do anything other than this is to waste one’s life.

At this performance of sacrifice (karmaṇi) which is not credible (anāśvāse), because the result cannot be guaranteed due to many irregularities (whereas the results of bhakti are certain), you let us, whose eyes and other limbs are discolored by the smoke, drink the nectar. The genitive case here indicates accusative case. Drinking the nectar shows that the results of bhakti are directly attained. It is intoxicating (madhu) honey (āsavam) since it gives us no experience of happiness and distress which is present in everything else and since it gives us the experience of the sweetness of the Lord.

We speak of the glories of the great ocean of association of such devotees as you, from whatever realization we have. We should not compare the results of karma, attainment of Svarga, or the results of jñāna (liberation) with a small particle of association of devotees (bhagavat-saḍgi). We will not even compare the blessings of this world, such as a kingdom, with that. That is because by association with devotees the sprout of bhakti, which is most rare, appears. Let us not compare even the full results of karma and jñāna with a particle of association of devotees doing sādhana-bhakti. What then to speak of extended association, and what to speak of association with a devotee having bhāva, the result of sādhana, and what to speak of association with a devotee having prema? Imperative form is used to indicate impossibility. One does not compare a mustard seed to Mount Meru! The plural tense indicates that no one can disprove this fact since this is the consensus of many persons. Bhagavat-saḍgi-saḍgasya is mentioned in the following verse:

na tathāsya bhaven moho bandhaś cānya-prasaḍgataḥ |

yoṣit-saḍgād yathā puṁso yathā tat-saḍgi-saḍgataḥ ||

The infatuation and bondage which accrue to a man from attachment to any other object is not as complete as that resulting from attachment to a woman or to the fellowship of men who are fond of women. SB 3.31.35

This verse says that more than association with women, association with those who associate with women (tat-saḍgi-saḍgataḥ) is condemned. Thus the intention of the verse is to show that association of the devotees of the Lord is more praiseworthy than association with the Lord.

“It is true that association of devotees is praiseworthy because without that one cannot attain a taste for hearing about Kṛṣṇa. We have attained that taste! Then what should we say about continuous association?” With that intention they speak this verse. If a person is knowledgeable about rasa, how can he be satisfied with the discussion of that person who is the sole and supreme shelter of the greatest devotees? This indicates the great sweetness of Kṛṣṇa. His great power is then indicated. Those who are masters of yoga, they also cannot find an end to the spiritual qualities of the Lord who is without material qualities (aguṇasya).

Among us, you are the person who prominently serves the Lord. Speak to us who desire to hear. Genitive is used to denote their relationship to Sūta who is prominent among them. Viśuddham means beyond māyā.

“By jñāna one attains liberation. Why do you not desire liberation as a result of your knowledge?”

“For us devotees, jñāna actually means tasting the activities of the Lord. Its result, liberation, means attaining the feet of the Lord. Parīkṣit is the example. Please talk about the Lord’s activities by which Parīkṣit attained the lotus feet of the Lord who has a flag with Garuòa.”

“But in the Twelfth Canto it is said that Parīkṣit attains liberation.”

“That is true. He attained apavarga. Apavarga means the lotus feet of the Lord for the devotees. This is explained in the Fifth Canto. Yathāvarṇa-vidhānam apavargaś ca bhavati yo ’sau bhagavati bhakti-yogaḥ: liberation by methods according to varṇa is bhakti to the Lord. (SB 5.19.19-20) Just as apavarga is defined as the lotus feet of the Lord, jñāna is defined as pastimes of the Lord, as described by Śukadeva. Thus it is not untrue that Parīkṣit attained apavarga by jñāna. This answers the question previously asked, “How did his death take place, and what did he achieve after his death?” (SB 1.12.2)

Tell us clearly (asaṁvṛtārtham) the Bhāgavatam (ākhyānam), which is devoted to bhakti-yoga, because it is dear to the devotees and was recited to Parīkṣit.

He expresses his good fortune to attain qualification by mercy of the sages to hear the Bhāgavatam. Though we are born of mixed caste and therefore condemned, today our births have certainly (ha) become (āsma) successful by following the knowledge of the ancients or by following Śukadeva (vṛddhānuvṛttyā). This collection of conversations (abhidhāna-yogaḥ) of the great devotees, even though in common language, destroys mental affliction (ādhim) caused by birth in a low family.

What more can be said for the person who chants the name which destroys the bad birth of the chanter? “But how can bad birth be destroyed without destroying the prārabdha-karma which causes the bad birth? It is well known that prārabdha-karma is destroyed only be experiencing it. How could chanting the name destroy it?” This verse answers. Because the Lord has unlimited energies, one of those energies certainly will destroy prārabdha-karma. Because he gives his qualities to his devotees (mahad-guṇatvāt), those devotees call him unlimited. Because of the Lord’s qualities in the devotees, prārabdha-karmas cannot remain in the devotee.

Who is able to speak about those qualities? Enough of so many attempts to describe the Lord who is unequal and, of course, unsurpassed in his qualities. Though he is without desire, Lakṣmī (vibhutīḥ) serves the dust of his feet because she desires all those qualities in full, having given up Brahmā and others who pray to her.

The water which flows from the toenail of the Lord, which acts as arghya water (arhaṇa) for Brahmā for worship (upahṛta), purified the whole universe along with Śiva (seśam). The meaning of the word Bhagavān cannot apply to anyone except Mukunda. He is the Lord of everyone. Since the most elevated persons in the universe — Lakṣmī, Brahmā and Śiva — serve his feet, they point out that he is supreme.

Wise men who can be observed are the proof of this. Ūòham means firm. Antyam means “reaching the highest stage.” Yasmin means “in which practice.”

Rejoicing at his good fortune, Sūta begins to speak about Parīkṣit again. You are like suns (aryamaṇah)! I will speak knowledge according to how much I have understood. Just as birds fly in the sky according to their ability and not to the topmost height of the sky, even those who are wise can know the Lord’s pastimes (gatim) according to their intelligence (samam).

Acakṣāṇaḥ means “not seeing.”

The sage was Śamīka. He had surpassed the three states of waking sleeping and deep sleep and reached the fourth state, samādhi, and had realized brahman.

He was covered with the skin of the ruru, a type of antelope.

Thinking that the sage had done nothing to welcome him, he became angry.

He could not tolerate the sage’s sense of pride.

Dhanuṣkoṭyā means “with the tip of his bow.” O brāhmaṇa! I am respecting you with this very delicate garland just as you have nicely welcomed me!”

After the king had left he began to reflect. Had the sage withdrawn his senses and actually been in trance? Or was it fake trance? What would be the reason? One should not think that the king had committed a sin because of bad habits. It was the desire of the Lord to bring Parīkṣit quickly to his side, by having him become detached from the world by the curse of the sage, having him take the association of Śukadeva, and appearing in the form of the Bhāgavatam, in order to deliver the world and give a taste for the pastimes such as rāsa-līlā that he performed to some devotees who would be born later in Kali-yuga. This is stated by the wise. This is understood from Parīkṣit’s later statement:

tasyaiva me ’ghasya parāvareśo

vyāsakta-cittasya gṛheṣv abhīkṣṇam

nirveda-mūlo dvija-śāpa-rūpo

yatra prasakto bhayam āśu dhatte

As he was thus thinking, he heard about how he would die from the bite of Takṣaka because of the curse issued by the sage's son. He considered it beneficial that soon the fire of Takṣaka would be the cause of detachment from material life. SB 1.19.4

This also shows that the sinful actions of his pure devotee which are committed accidentally lead to benefit in the future.

yadā yadā hi dharmasya glānir bhavati bhārata |

abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham ||

Whenever there is destruction in dharma, O Bhārata, and a rise in adharma, I manifest my own body. BG 4.6

Parīkṣit’s condition was produced by the Lord himself, in order to create an apparent reason for the Lord’s appearance in the form of the Bhāgavatam. Parīkṣit never had such conduct, even his dreams. Thus it is said that this was something he had not experienced before (verse 29). His state of anger did not arise from bad karma, since the result of this act was the great fortune of meeting Śukadeva. Nor should one say that the cause was his great thirst. A moment later, without drinking water, being pained by a hundred repentances, he returned home and immediately fasted till death. Since he was filled with spiritual power in birth and death, and had conquered time in his middle age (by restricting Kali), he must be considered to have exceptional strength by the mercy of the Lord.

His son was Śṛḍgī.

Pālānām means kings. Pīvnām means fat. Bali-bhujām means crows

The protector of the house enters the house and eats items such as ghee which are in pots (sabhāṇòam). How is it proper for the king to boldly enter the hermitage of the sages and ask for water?

He spoke to his friends. The sandhi in the phrase kauśikyāḥ apaḥ is poetic license.

Because he placed a dead snake on the body of my father, Takṣaka a living snake, will bite him. Another version has dhakṣayti, “he will burn him to ashes.” Inspired by me (coditaḥ me) the snake will bite. Tata-druham means the same as tāta-druham (offender of my father).

Gale should actually be part of the compound without a declension ending.

The curse was not suitable (atad-arham). The sage spoke words to express his disapproval. Dama means punishment.

Para refers to Viṣṇu. Ākhyā means fame. He has fame like Viṣṇu. You cannot consider him as equal to ordinary men.

Alakṣyamāṇe means disappearing. Avivarūthava means “like a herd of sheep.”

The wealth of the people who are without a protector (naṣṭa-nāthasya) will be stolen. Because of this theft, sin will arise. Because of that sin, even though unrelated to us, (ananvayam) we also will enter into sin. The sin is shown. They will kill each other, curse each other, and steal from each other (vṛñjate) animals, women and wealth.

Āryadharmaḥ means proper conduct.

Having said that he should not be cursed simply because he is the king, the sage now explains other reasons why he should not be cursed.

Seeing no other means of atonement because of the seriousness of the sin (committed by his son), explaining the sin, he prays to the Lord

Since he was the King, he could counter curse and make the first curse ineffective. This did not happen, because Parīkṣit was a great devotee. Though criticized, cheated, insulted, and beaten, they do not react, though they are capable (prabhavaḥ). They do not take counter measures against those who criticize or scold.

He did not think it an offense when the king treated him badly

This is reasonable. Dvandveṣu means in happiness and distress. Aguṇāśrayaḥ means “they are not the shelter of material happiness and distress.”