Chapter 18 - Curse of the Brāhmaṇa

[Sanskrit text for this chapter is available]

Sūta said:

1. He (Parīkṣit) who due to the grace of Lord Kṛṣṇa of miraculous deeds, did not die in the womb of his mother though he was severely burnt by the missile fired by Aśvat- thāman (the son of Droṇa),

2. Who, having offered his heart to the Lord, was not disturbed in his mind by the great peril of death from Takṣaka due to the wrath of the Brāhmaṇa.

3. Who, having abandoned attachment to all matters, comprehended thoroughly the real nature of God (the invincible) and became a disciple of Śuka (the son of Vyāsa), gave up his mortal coil in the Ganges.

4. Even at the time of death, there is no fear or infatuation in the case of persons, acquainted with the life of Kṛṣṇa (lit. one of excellent reputation), and drinking his nectarlike episodes (as) they remember his lotus-like feet.

5. As long as the great king, the son of Abhimanyu (Parīkṣit), was the sole ruler of this earth, Kali rould not prevail anywhere (even in places assigned to him) despite his advent here.

6. On the very day, and at the very moment the Lord left the earth, on that very day this Kali, the source of irreligiousness, (in this world), entered here.

7. The emperor did not hate Kali (till his—Parīkṣit’s death). He enjoys the essence like the black-bee (which enjoys fragrance without destroying the flower). (For during the Kali age) good actions (even when merely intended) bear fruit quickly while other actions (sins) do not fructify till they are committed.

8. What (harm can be done) by Kali who is brave among the boys, (or powerful among foolish people) and a coward before the valiant and who like a wolf^[1] stays among the careless men?

9. What (you) have asked (me about) this sacred narrative of Parīkṣit connected with the episode of Vāsudeva, has been related to you by me.

10. Whatever anecdotes about the qualities and deeds of the Lord whose great acts are worth narrating, (are there, they) deserve to be listened to by men who are anxious to be good^[2].

The sages said:

11. Oh gentle-natured Sūta, may you live for a pretty long years—you who extol to us mortals the brilliant glory of Kṛṣṇa which is like nectar.

12. In this act (of long-term sacrifice) the fruit of which is uncertain, your honour is giving to drink the sweet^[3] honey of the lotus-like feet of Govinda to us whose bodies have changed colour due to the smoke of sacrifices^[4].

13. We cannot compare the heaven and the Liberation (from the cycle of births) with the slightest period of time (spent) in the company of (devotees who are) associates of the Supreme Lord. What to say of the blessings (i.e. the desired objects like kingdom etc.) of ordinary mortals?

14. What man capable of appreciating the beauty or excellence will get satiated with the stories of him who is the absolute resort of the best men amongst the great people! The Lords of Yoga among whom Śiva and god Brahmā are prominent, did not reach the ends of the qualities of the Attributeless.

15. Therefore, Oh learned one, your honour who is the chief of the devotees of the Almighty, describe in details to us who are desirous of hearing the pure excellent life of Hari who is absolutely the refuge of the best among the great.

16. By means of the knowledge imparted to him by Śuka (the son of Vyāsa) verily, the great devotee of the Lord (Kṛṣṇa), Parīkṣit, of no mean intellect, resorted to the feet of Viṣṇu (lit. Gṇd having Garuḍa—the lord of birds—as the emblem on his flag) which is (also) called Final Beatitude.

17. Therefore narrate to us in plain language that extremely holy account told to Parīkṣit (viz. the Bhāgavata Purāṇa) leading to firm adherence to the most wonderful (bhakti—devotion) Yoga and containing the stories about the Eternal (Kṛṣṇa) (which are) liked by persons devoted to the Supreme Lord.

Sūta said:

18. Oh, what a happy surprise—that we who are born in a (lower) mixed caste, by our service of the seniors (in age and knowledge e.g. of Śuka), have achieved our object in life. The association,even in conversation with the greatest, removes the agony (inferiority complex) of being born in a lower family.

19. What to say again^[5] about the person who chants the name of the Eternal Lord Kṛṣṇa, that sole resort of the greatest, possessor of infinite powers and who is called Ananta, as the excellent attributes of the great souls are his own.

20. He is so much unequalled and unsurpassed in qualities by others^[6] that it is really enough if it is suggested that the Goddess of Wealth, discarding other suppliants, serves the dust of His feet who does not seek her favour.

21. Moreover, the water (which has been) flowing from the nail of his toe and (which has been) used for worship by god Brahmā, sanctifies the world along with the god Śiva. What entity other than Lord Kṛṣṇa can be called bhagavat in this world?

22.^[7] Being attached to whom (Kṛṣṇa) wise men, having immediately shed off their rooted attachment to their bodies etc., attain the final stage of the sacred order of recluse (called Parama-haṃsa) in which non-violence, quietness^[8] form the religious duty.

23. Oh Sun-like Brāhmaṇas (or Oh Vedas incarnate)^[9], I who have been asked by your honour, shall describe to you in details (his glories) to the best of my abilities. Just as birds^[10] soar up in the sky to the extent of their might, similarly the learned ones (the god Brahmā and others) impart the knowledge of Viṣṇu^[11] to the extent of their capacity.

24. Once upon a time, (king Parīkṣit) with his bow strung, went a-hunting to the jungle and (while) pursuing a deer, became exhausted and was extremely hungry and thirsty.

25. Not seeing any source of water, he entered that (famous) hermitage (of Aṅgiras) and saw a sage seated in tranquillity, with his eyes closed.

26-27. Parīkṣit whose palate was completely dried up, asked water from the sage who had thus controlled his sense-organs, life-breath, mind and intellect (completely) and (had his heart) detached (from external objects), who had attained (the fourth stage) beyond the three stages (of wakefulness, dream and sleep) and was merged in Brahman^[12], in perfect serenity^[13]. (He was) covered with the dishevelled locks of his matted hair and had put on the hide of a Ruru-deer.

28. Being unoffered (a mat of) grass or even (a place on) the ground (to sit on) and not getting (usual) respectful offerings and courteous words, he (Parīkṣit) felt himself disregarded and grew angry.

29. Oh Brāhmaṇa (Śaunaka), there arose suddenly in ihe mind of the king who was distressed by hunger and thirst, an unprecedented hostility and wrath against that Brāhmana sage.

30. While coining out (of the hermitage) in anger, he placed round the neck of the Brāhmaṇa sage a dead serpent with the fore-end of his bow and repaired to his capital.

31. (The king wanted to ascertain) whether he (the sage) had controlled all his sense organs and (consequently closed his eyes (in real meditation) or whether he had pretended meditation (thinking) that he had nothing to do with vile Kṣatriyas.

32. Having heard that his father was subjected to ill- treatment, his (the sage’s) son (by name Śṛṅgī) who was young (but) very brilliant and was playing with children, spoke there as follows.

33. Ah what unrighteousness it is on the part of rulers grown fat like crows (lit. eaters of offerings),^[14] For this misdemeanour perpetrated by door-keeping slaves, is like an evil act by dogs guarding the door?

34. For the mean Kṣatriyas have been assigned the duty of door-keepers by Brāhmaṇas. How can a door-keeper be fit to partake (food etc.) in the same vessel in that house.?

35. When Lord Kṛṣṇa, the controller of those who go astray, has departed, I shall today punish the transgressors (of the path of righteousness). Behold my power.

36. Having spoken thus to his companions, the son of that sage with his eye red with anger, sipped (as ācamana) the water of the Kauśikī^[15] river, and discharged his thunderbolt- like word, i.e. curse.

37. “Takṣaka, urged by me, shall on the seventh day (from today) bite this transgressor of limits (of religion), the fire-brand (destroyer) of his (own) family, who has troubled my father.”

38. Then, having approached his hermitage and seeing his father with the dead body of the serpent around his neck, the boy was overwhelmed with grief and wept aloud.

39. Oh Brāhmaṇa, the decsendant of the family of Aṅgiras (viz. Śamika), having heard the loud lament of his son, and having slowly opened his eyes, saw the dead serpent on his shoulders.

40. After throwing away (the dead serpent), he asked his son, “Oh child, why are you crying? Who has done you any harm?” When so enquired, the son reported (the details).

41. Having heard that the king was cursed undeservedly, the Brāhmaṇa did not give compliment to his son, (He said) “Alas! Oh ignorant child! What a great sin you have committed in inflicting heavy punishment for a minor fault.

42. Oh (child of) immature intellect, you should not equate (judge) the King (lit. God amongst men), known as Para (Viṣṇu) with ordinary men, as the subjects, being protected by his irresistible power, obtain (their) good without fear from any quarter.

43. Oh (child), with the disappearance of god Viṣṇu (the wielder of the discus) designated as king (god amongst men), the world, instantaneously being protectionless and infested with thieves, will be ruined like a flock of sheep.^[16]

44. Today the sin committed by robbers of wealth (of people who are) protectorless will be visited upon us (though we are) not concerned^[17] with it, for men, most of whom are robbers, kill and curse each other and rob one another of cattles, women and money.

45. Then (in the absence of the ruler), the noble and righteous^[18] path of life which consists of the code of conduct for different classes of society and stages of life, prescribed by the three Vedas^[19], disappears and there takes place promiscuous mixture of all classes of people as their minds are fixed on (acquisition of) wealth and gratification of the senses as amongst the dogs and the monkeys.

46. But that lord of men who was protector of righteousness, an emperor of great renown, manifestly a great votary of the Supreme Lord, a sage amongst Kings (and) a performer of the horse-sacrifice, being overwhelmed with hunger, thirst and exhaustion was helpless. Certainly, he did not in the least deserve our curse.

47. May the Supreme Lord who resides in all^[20], please pardon this boy of immature intellect for the sin committed by him against His sinless servant (devotee).

48. His devotees, even though powerful, do not retaliate even if (they are) reproached, cheated, cursed, insulted or struck.”

49. The great sage, though himself maltreated by the king, did not regard it as (the king’s) fault at all, but was distressed by the offence committed by his son (in cursing the king).

50. In this world, generally, good persons are subjected to the pairs such as pleasure and pain but they are neither distressed nor delighted as the Soul is not affected by the attributes^[21] such as happiness, misery etc.

Footnotes and references:

[1]:

vṛka—That which covers or destroys righteousness, knowledge etc.—Padaratnāvalī

[2]:

bubhūṣubhiḥ—desirous of attaining Liberation—Padaratnāvalī

[3]:

madhu—intoxicating (making one forget the experience of pleasure and pain)—VC.

Bālaprabodhini explains ‘āsava’ as ‘the wine making one forget the unhappiness of the worldly existence, and ‘madhu’ as ‘sweet’.

[4]:

dhūma-dhūmrātmanām—(i) Or whose minds are covered with (full of) ignorance (and are blindly following the karmas)—Bhāgavata Candrikā

(ii) Padaratnāvalī rather differs: In this series of sacrificial acts (performed for getting the knowledge of Hari), there being no breathing space (anāśvāse) for attachment to other things (and hence leisure for listening to Hari’s stories) you make us—whose bodies are sanctified by sacrificial smoke—drink the sweet honey of Hari’s lotus-like feet.

[5]:

kutaḥ puṇaḥ—The act of reciting the name of the Infinite removes the contamination of being low born; or where is the impurity of being born in a lower caste in the man who recites the name of the Supreme Lord—Bhāvāratha Dīpikā

[6]:

asāmyānatiśāyanasya—There is no necessity to describe the attributes of the great Being who has no equal in quality or who does not excel any one in this respect—Kramasandarbha.

[7]:

Or Persons who are steadfast and attached to the lord having given up rooted attachment ñxed on (their) body and other (objects), reach Brahman called (Kṛṣṇa) attainable by the highest ascetic order called Paramahaṃsa wherein non-violence and tranquillity are the chief characteristics.—Padaratnāvalī

[8]:

Padaratnāvalī reads uparama and interprets ‘Attachment to Viṣṇu’ (upa viṣṇuḥ sarvādhikas tasmin harau ramo ramaṇaṃ ratir viṣaya-nivṛtir vā / Padaratnāvalī).

[9]:

aryamaṇaḥ [aryamaṇa]—(i) That which dispels (minoti) the darkness (arya [aryam]) i.e. the sun.

(ii) That by which pure religion (aryam-śuddha-dharmam) is comprehended (mīyate) i.e. the Vedas—Bhāvārtha-dīpikā-prakāśa etc.

[10]:

patatriṇaḥ—Also: Just as arrows cross the sky to the extent of their latent force (and can never cover the unending sky).

[11]:

Viṣṇugati—(i) The deeds or pastimes of Viṣṇu—Bhāvāratha Dīpikā, VC.. Siddhāntapradīpa, Subodhinī

(ii) The greatness of Lord Viṣṇu—Bhāgavata Candrikā

[12]:

Brahma-bhūta [bhūtam]—Contemplating about Brahman—Brahma-viṣayaka-bhāvanavā'nvitam / Bhāgavata Candrikā

(ii) Realising the presence of Brahman without any effort—Padaratnāvalī

(iii) Becoming one with Brahman through its realization—Subodhinī, Bālaprabodhini

[13]:

avikriyam [avikriya]—(i) Devoid of perturbation due to pain of contradictory feelings such as pleasure-pain.—Bhāgavata Candrikā, Subodhinī

(ii) motionless like a lamp in a windless place or without an activity prejudicial to the deep meditation—Padaratnāvalī

[14]:

Or How these servants misbehave towards their masters, these dogs that feed upon the offerings and (should) watch the gate.

[15]:

Modern Kosi; rises in the eastern ranges of the Himālayas in Nepal. Its confluence with the Ganges is at Manhari, Purnea district, Bihar. It was visited by Balarāma. Jamadagni’s mother Satyavatī became converted into this river; sacred to Manes (Pitṛs)—Prācīna Bhāratīya sthala Kośa 637-39, Purāṇa Index. 1.475.

It is surprising how a king of Hastinapura strayed a-hunting to such a long distance. Moreover, this contradicts verse 25 above which speaks of non-existence of water nearby. Padaratnāvalī is probably correct when he explains, “holding Kuśa grass in his hand and performing Ācamana”.

[16]:

avivarūthavat—Like an army without a leader.

[17]:

ananvayam [ananvaya]—(i) That which will annihilate our progeny completely—Bhāgavata Candrikā, Padaratnāvalī

(ii) Unnecessarily; without any reason—Subodhinī

Subodhinī explains: ‘Although we have not directly committed robbery etc., the sin has taken place due to our act (of cursing the king to death and rendering the world protectionless). Hence our responsibility for the sin.’

[18]:

ārya-dharma [dharmaḥ]—Religious duties as expounded by noble ones like Manu and other law-givers—Siddhāntapradīpa

[19]:

trayī-maya [mayaḥ]—That which has come down from the three Vedas (viz. Ṛg, Sāman and Yajus)—Bhāgavata Candrikā, Bālaprabodhini

[20]:

Both the curser and the cursed—Bhāgavata Candrikā

[21]:

aguṇāśrayaḥ [aguṇāśraya]—(i) Their mind is rooted in virtue—Bhāgavata Candrikā

(ii) Their mind does not harbour the pain such as love, hatred, which are the effects of guṇas (attributes)—Subodhinī

(iii) Jīva (the individual Soul) is the abode of vices and virtues or merits and demerits.—Sārārthadarśinī