SRIMAD BHAGAVATAM: CANTO 1

(1) Sûta said: "He [Parîkchit] who in the womb of his mother was scorched by the weapon of the son of Drona, did not die thanks to the mercy of the Supreme Lord Krishna whose actions are so wonderful. (2) Cursed by a brahmin to die by a snake-bird, he was never overwhelmed by the great fear of death because he had consciously surrendered himself to the Supreme Lord. (3) After having left behind all the ones surrouding him understood he the actual position of the Invincible One when he gave up his material body at the bank of the Ganges as a disciple of the son of Vyâsa [S'ukadeva Gosvâmî]. (4) Not even at the time of their death will they be confused who remember His feet, occupy themselves with His hymns and appreciate the nectarine stories in which He is glorified. (5) Even though he is present everywhere, can the personality of Kali not flourish as long as the mighty ruler, the son of Abhimanyu, is the one factually ruling. (6) The moment the Supreme Lord left this earth, appeared Kali, he who promotes irreligion, in this world. (7) The emperor being a realist going for the essence was never envious with the personality of Kali. Like a bee going for the nectar, knew he that auspicious things lead to immediate success, while one working for the inauspicious never attains. (8) Kali who in the eyes of the weaker ones appears to be a great power is to the selfcontrolled a cause of apprehension, and thus was he as a tiger among man the one who took care among the careless. (9) Upon your request have I related as good as all the stories about the pious Parîkchit that can be told in relation to Vâsudeva. (10) Those who want to develop and expand themselves should take notice of all and everything about the Supreme Lord His wonders, transcendental qualities and uncommon deeds I spoke of."

(11) The sages said: "O Sûta, may you live a long, happy and particularly eternally famous life, because you speaking so nicely about Lord Krishna grant us mortals certainly the nectar of eternity. (12) In this performance of sacrifice, of which the outcome is uncertain, are we black of the smoke, but by the by your good self pleasing of Govinda's feet we enjoy the nectar of a lotus flower. (13) Attaining higher worlds or liberation from matter, not mentioning the worldly benedictions of those who are heading for their death, is nothing compared to finding but for a moment one's balance in enjoying the company of a devotee of the Lord. (14) Once having acquired the taste will someone never have enough of relishing the nectar of the stories about the greatest and only refuge among the living beings, He whose transcendental qualities never could be measured by even the greatest masters of mystic union like Lord Brahmâ and Lord S'iva. (15) Be so kind o learned one to describe to us who are eager to hear about it, His impartial transcendental activities. For to the good self of you, our most important person in relation to the Supreme Lord, He is the one and only shelter, the greatest of the great. (16) Evidently reached Parîkchit, as a first-class devotee, the lotus feet of Him who has Garuda in His banner, after he had strengthened his intelligence with the knowledge that was voiced by the son of Vyâsa to inform him about the path of liberation. (17) For that reason tell us about the supreme and purifying so wonderfully contained in bhakti [devotion]. Describe to us, the way it was spoken to Parîkchit, the activities of the Unlimited One that are so particularly dear to the pure devotees."

(18) Sûta said: "See how, being connected to the great ones in conversation, we, although we are from a mixed background, clearly today are promoted to take [a higher] birth [in the Lord]. By serving the ones advanced in knowledge is one quickly purified from the suffering that is a consequence of one's being born in a lower [material] sense. (19) And, again, what to say of those who exclusively take to the shelter of the great devotees and thereto chant the holy name of He who is called Ananta because of the fact that He is unlimited in His potency and unmeasurably great by His attributes? (20) To give a description of Him unlimited in His attributes and equal to none, it suffices to say, that the goddess of fortune, with rejecting others who asked for it, wished to serve in the dust of His feet, while He Himself never asked for it. (21) Who else would be worth the position of carrying the name of Supreme Lord besides Mukunda [Lord Krishna as the one granting liberation] of whose toenails the water [of the Ganges] collected by Brahmâjî emanated that via Lord S'iva purifies the whole universe. (22) Those who are firmly attached to Him are capable of instantly leaving the attachments of the gross body and the subtle mind aside and go away to take shelter of the highest stage of perfection [sannyâsa], the stage of life in which non-violence and renunciation is found. (23) Because you who are as strong as the sun asked me for it can I give an account of the knowledge I have acquired; as for this is it as with the birds that fly as far as they can: I can enlighten you on Vishnu as far as my realization permits.

(24-25) "Once upon a time when Parîkchit was hunting stags with bow and arrows, he got very fatigued, hungry and thirsty. Looking for a reservoir of water he entered the hermitage of the famous rishi S'amîka where he saw the sage silently sitting down with his eyes closed.

(26) Having restrained his sense organs, breath, mind and intelligence had he, in quality equal to the Supreme Absolute, ceased all activity while he remained unaffected in trance elevated above the three modes of consciousness [wakefulness, dream and unconsciousness]. (27) He was covered by his long, compressed hair as also by the skin of a stag. The king, whose palate was dry of thirst, asked for water. (28) Not being properly received with a place to sit, water and nice words, he felt neglected and so he got angry. (29) O brahmins, given the circumstance of being distressed because of his hunger and thirst, was his anger and hostility against the brahmin unprecedented. (30) Having lost his respect he picked up a lifeless snake with the tip of his bow and placed it in anger on the shoulder of the sage as he left to return to his palace. (31) There he wondered whether or not the sage's meditative state of withdrawing from the senses with closed eyes was a false, pretended trance to remain in avoidance of seeing a lower ruler.

(32) When the sage's son, who was a very powerful personality, heard of the grief the king had caused his father while he was playing with some kids, said he this: (33) 'Just see how irreligious these rulers are! Enriching themselves like crows they defy what is settled for servants, while they are nothing but dogs keeping watch at the door! (34) The sons of the ruling class are there to guard the learned like watchdogs - on what grounds would he who is supposed to stay at the door deserve it to enter the house of the master and eat from the same plate? (35) Since Krishna our protector, who is the Supreme Lord and ruler of those upstarts, has departed, shall I today punish them myself, just witness my power.' (36) Thus with eyes red-hot of anger speaking to his playmates, touched the son of the rishi the water of the Kaus'ika river and discharged he the following thunderbolt of words: (37) 'Verily, seven days from now will, for breaking with the etiquette, a snake-bird bite the wretched one of the dynasty who offended my father.' (38) Thereafter, when the boy had returned to the hermitage, saw he the snake on his father's shoulder and cried he loudly over that sorry plight."

(39) "O S'aunaka, when the rishi heard his son crying in distress, opened he who was born in the family of Angirâ slowly his eyes and saw the dead snake on his shoulder. (40) Throwing it aside, he asked: 'My dear son, what are you crying about? Has anyone wronged you?' Thus being requested, the boy told him everything. (41) After hearing about the curse pronounced against the king, who should never be condemned because he is the best among man, did he not compliment his son, but lamented he instead: 'Alas! What a great sin you have committed yourself today in awarding such a heavy punishment for such an insignificant offense. (42) In fact may no one ever place a transcendental man of God on an equal footing with a common man - your command of intelligence is immature ... by his unsurpassable prowess enjoy his subjects completely protected the prosperity. (43) O my boy, the Lord who carries the wheel of the chariot is represented by this monarch; once he is abolished, will this world be full of thieves who immediately will vanquish the unprotected like they were lambs. (44) Because of us abandoning the monarch, will from this day on, the reaction upon this sin overtake us causing great social disorder - the wealth will be taken by thieves and amomg the people there will be murder and molestation as also abuse of women and animals. (45) The righteous civilization of human progress in the vocations and stages of life according the vedic injunctions, will at that time systematically be vanquished, and with the economy then only serving sense-gratification will that result in an unwanted population on the level of dogs and monkeys. (46) The protector of the religion, the king, is a highly celebrated emperor, a direct devotee first class of the Lord and a saint of nobility; a great performer of horse sacrifices - and when he hungry and thirsty is stricken with fatigue does he never deserve it to be cursed by us like this'.

(47) Next addressed the sage the Supreme, All-pervading Lord in order to beg His pardon for the great sin that by the child immature of intelligence was committed against a sinless, deserving and subordinate one. (48) [He prayed:] 'Whether they are defamed, cheated, cursed, disturbed, neglected or even when one is killed, will for certain never for any of this the forbearing devotees of the Lord avenge themselves.' (49) Thus the sage regretted the sin of his son while he personally did not consider the king his insulting him as being sinful. (50) Generally prove the saints in this world themselves not distressed or happy when they because of others are engaged in worldly duality, because they are situated in the transcendence of the soul."

Sûta said: "He [Parîkchit] who in the womb of his mother was scorched by the weapon of the son of Drona, did not die thanks to the mercy of the Supreme Lord Krishna whose actions are so wonderful.

S'rî Sûta Gosvâmî said: Due to the mercy of the Personality of Godhead, S'rî Krishna, who acts wonderfully, Mahârâja Parîkshit, though struck by the weapon of the son of Drona in his mother's womb, could not be burned. (Vedabase)

Text 2

Cursed by a brahmin to die by a snake-bird, he was never overwhelmed by the great fear of death because he had consciously surrendered himself to the Supreme Lord.

Furthermore, Mahârâja Parîkshit 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 brahmana boy. (Vedabase)

Text 3

After having left behind all the ones surrouding him understood he the actual position of the Invincible One when he gave up his material body at the bank of the Ganges as a disciple of the son of Vyâsa [S'ukadeva Gosvâmî].

Furthermore, after leaving all his associates, the King surrendered himself as a disciple to the son of Vyâsa [S'ukadeva Gosvâmî], and thus he was able to understand the actual position of the Personality of Godhead. (Vedabase)

Text 4

Not even at the time of their death will they be confused who remember His feet, occupy themselves with His hymns and appreciate the nectarine stories in which He is glorified.

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. (Vedabase)

Text 5

Even though he is present everywhere, can the personality of Kali not flourish as long as the mighty ruler, the son of Abhimanyu, is the one factually ruling.

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. (Vedabase)

Text 6

The moment the Supreme Lord left this earth, appeared Kali, he who promotes irreligion, in this world.

The very day and moment the Personality of Godhead, Lord S'rî Krishna, left this earth, the personality of Kali, who promotes all kinds of irreligious activities, came into this world. (Vedabase)

Text 7

The emperor being a realist going for the essence was never envious with the personality of Kali. Like a bee going for the nectar, knew he that auspicious things lead to immediate success, while one working for the inauspicious never attains.

Mahârâja Parîkshit 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. (Vedaba s e)

Text 8

Kali who in the eyes of the weaker ones appears to be a great power is to the selfcontrolled a cause of apprehension, and thus was he as a tiger among man the one who took care among the careless.

Mahârâja Parîkshit 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. (Vedabase)

Text 9

Upon your request have I related as good as all the stories about the pious Parîkchit that can be told in relation to Vâsudeva.

O sages, as you did ask me, now I have described almost everything regarding the narrations about Lord Krishna in connection with the history of the pious Mahârâja Parîkshit. (Vedabase)

Text 10

Those who want to develop and expand themselves should take notice of all and everything about the Supreme Lord His wonders, transcendental qualities and uncommon deeds I spoke of."

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. (Vedabase)

Text 11

The sages said: "O Sûta, may you live a long, happy and particularly eternally famous life, because you speaking so nicely about Lord Krishna grant us mortals certainly the nectar of eternity.

The good sages said: O grave Sûta Gosvâmî! May you live many years and have eternal fame, for you are speaking very nicely about the activities of Lord Krishna, the Personality of Godhead. This is just like nectar for mortal beings like us. (Vedabase)

Text 12

In this performance of sacrifice, of which the outcome is uncertain, are we black of the smoke, but by the by your good self pleasing of Govinda's feet we enjoy the nectar of a lotus flower.

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. (Vedabase)

Text 13

Attaining higher worlds or liberation from matter, not mentioning the worldly benedictions of those who are heading for their death, is nothing compared to finding but for a moment one's balance in enjoying the company of a devotee of the Lord.

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. (Vedabase)

Text 14

Once having acquired the taste will someone never have enough of relishing the nectar of the stories about the greatest and only refuge among the living beings, He whose transcendental qualities never could be measured by even the greatest masters of mystic union like Lord Brahmâ and Lord S'iva.

The Personality of Godhead, Lord Krishna [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 S'iva and Lord Brahmâ. Can anyone who is expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him? (Vedabase)

Text 15

Be so kind o learned one to describe to us who are eager to hear about it, His impartial transcendental activities. For to the good self of you, our most important person in relation to the Supreme Lord, He is the one and only shelter, the greatest of the great.

O Sûta Gosvâmî, 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. (Vedabase)

Text 16

Evidently reached Parîkchit, as a first-class devotee, the lotus feet of Him who has Garuda in His banner, after he had strengthened his intelligence with the knowledge that was voiced by the son of Vyâsa to inform him about the path of liberation.

O Sûta Gosvâmî, please describe those topics of the Lord by which Mahârâja Parîkshit, whose intelligence was fixed on liberation, attained the lotus feet of the Lord, who is the shelter of Garuda, the king of birds. Those topics were vibrated by the son of Vyâsa [S'rîla S'ukadeva]. (Vedabase)

Text 17

For that reason tell us about the supreme and purifying so wonderfully contained in bhakti [devotion]. Describe to us, the way it was spoken to Parîkchit, the activities of the Unlimited One that are so particularly dear to the pure devotees."

Thus please narrate to us the narrations of the Unlimited, for they are purifying and supreme. They were spoken to Mahârâja Parîkshit, and they are very dear to the pure devotees, being full of bhakti-yoga. (Vedabase)

Text 18

Sûta said: "See how, being connected to the great ones in conversation, we, although we are from a mixed background, clearly today are promoted to take [a higher] birth [in the Lord]. By serving the ones advanced in knowledge is one quickly purified from the suffering that is a consequence of one's being born in a lower [material] sense.

S'rî Sûta Gosvâmî 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 converising with such great souls, one can without delay cleanse oneself of all disqualifications resulting from lower births. (Vedabase)

Text 19

And, again, what to say of those who exclusively take to the shelter of the great devotees and thereto chant the holy name of He who is called Ananta because of the fact that He is unlimited in His potency and unmeasurably great by His attributes?

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 the ananta [Unlimited]. (Vedabase)

Text 20

To give a description of Him unlimited in His attributes and equal to none, it suffices to say, that the goddess of fortune, with rejecting others who asked for it, wished to serve in the dust of His feet, while He Himself never asked for it.

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. (Vedabase)

Text 21

Who else would be worth the position of carrying the name of Supreme Lord besides Mukunda [Lord Krishna as the one granting liberation] of whose toenails the water [of the Ganges] collected by Brahmâjî emanated that via Lord S'iva purifies the whole universe.

Who can be worthy of the name of the Supreme Lord but the Personality of Godhead S'rî Krishna? Brahmâjî collected the water emanating from the nails of His feet in order to award it to Lord S'iva as a worshipful welcome. This very water [the Ganges] is purifying the whole universe, including Lord S'iva. (Vedabase)

Text 22

Those who are firmly attached to Him are capable of instantly leaving the attachments of the gross body and the subtle mind aside and go away to take shelter of the highest stage of perfection [sannyâsa], the stage of life in which non-violence and renunciation is found.

Self-controlled persons who are attached to the Supreme Lord S'rî Krishna 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. (Vedabase)

Text 23

Because you who are as strong as the sun asked me for it can I give an account of the knowledge I have acquired; as for this is it as with the birds that fly as far as they can: I can enlighten you on Vishnu as far as my realization permits.

O rishis, who are as powerfully pure as the sun, I shall try to describe to you the transcendental pastimes of Vishnu 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. (Vedabase)

Text 24-25

"Once upon a time when Parîkchit was hunting stags with bow and arrows, he got very fatigued, hungry and thirsty. Looking for a reservoir of water he entered the hermitage of the famous rishi S'amîka where he saw the sage silently sitting down with his eyes closed.

Once upon a time Mahârâja Parîkshit, 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 S'amîka Rishi and saw the sage sitting silently with closed eyes. (Vedabase)

Text 26

Having restrained his sense organs, breath, mind and intelligence had he, in quality equal to the Supreme Absolute, ceased all activity while he remained unaffected in trance elevated above the three modes of consciousness [wakefulness, dream and unconsciousness].

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. (Vedabase)

Text 27

He was covered by his long, compressed hair as also by the skin of a stag. The king, whose palate was dry of thirst, asked for water.

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. (Vedabase)

Text 28

Not being properly received with a place to sit, water and nice words, he felt neglected and so he got angry.

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. (Vedabase)

Text 29

O brahmins, given the circumstance of being distressed because of his hunger and thirst, was his anger and hostility against the brahmin unprecedented.

O brâhmanas, the King's anger and envy, directed toward the brahmana sage, were unprecedented, being that circumstances had made him hungry and thirsty. (Vedabase)

Text 30

Having lost his respect he picked up a lifeless snake with his bow and placed it in anger on the shoulder of the sage as he left to return to his palace.

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. (Vedabase)

Text 31

There he wondered whether or not the sage's meditative state of withdrawing from the senses with closed eyes was a false, pretended trance to avoid an encounter with a lower ruler.

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 kshatriya. (Vedabase)

Text 32

When the sage's son, who was a very powerful personality, heard of the grief the king had caused his father while he was playing with some kids, said he this:

The sage had a son who was very powerful, being a brahmana'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. (Vedabase)

Text 33

'Just see how irreligious these rulers are! Enriching themselves like crows they defy what is settled for servants, while they are nothing but dogs keeping watch at the door!

[The brâhmana's son, S'ringi, 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. (Vedabase)

Text 34

The sons of the ruling class are there to guard the learned like watchdogs - on what grounds would he who is supposed to stay at the door deserve it to enter the house of the master and eat from the same plate?

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? (Vedabase)

Text 35

Since Krishna our protector, who is the Supreme Lord and ruler of those upstarts, has departed, shall I today punish them myself, just witness my power.'

After the departure of Lord S'rî Krishna, 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. (Vedabase)

Text 36

Thus with eyes red-hot of anger speaking to his playmates, touched the son of the rishi the water of the Kaus'ika river and discharged he the following thunderbolt of words:

The son of the rishi, his eyes red-hot with anger, touched the water of the River Kaus'ika while speaking to his playmates and discharged he the following thunderbolt of words. (Vedabase)

Text 37

'Verily, seven days from now will, for breaking with the etiquette, a snake-bird bite the wretched one of the dynasty who offended my father.'

The brâhmana's son cursed the King thus: On the seventh day from today a snake-bird will bite the most wretched one of that dynasty [Mahârâja Parîkshit] because of his having broken the laws of etiquette by insulting my father. (Vedabase)

Text 38

Thereafter, when the boy had returned to the hermitage, saw he the snake on his father's shoulder and cried he loudly over that sorry plight."

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. (Vedabase)

Text 39

O S'aunaka, when the rishi heard his son crying in distress, opened he who was born in the family of Angirâ slowly his eyes and saw the dead snake on his shoulder.

O brâhmanas, the rishi, who was born in the family of Angirâ Muni, hearing his son crying, gradually opened his eyes and saw the dead snake around his neck. (Vedabase)

Text 40

Throwing it aside, he asked: 'My dear son, what are you crying about? Has anyone wronged you?' Thus being requested, the boy told him everything.

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. (Vedabase)

Text 41

After hearing about the curse pronounced against the king, who should never be condemned because he is the best among man, did he not compliment his son, but lamented he instead: 'Alas! What a great sin you have committed yourself today in awarding such a heavy punishment for such an insignificant offense.

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 rishi 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. (Vedabase)

Text 42

In fact may no one ever place a transcendental man of God on an equal footing with common men - your command of intelligence is immature ... by his unsurpassable prowess enjoy his subjects completely protected the prosperity.

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. (Vedabase)

Text 43

O my boy, the Lord who carries the wheel of the chariot is represented by this monarch; once he is abolished, will this world be full of thieves who immediately will vanquish the unprotected like they were lambs.

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. (Vedabase)

Text 44

Because of us abandoning the monarch, will from this day on, the reaction upon this sin overtake us causing great social disorder - the wealth will be taken by thieves and amomg the people there will be murder and molestation as also abuse of women and animals.

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. (Vedabase)

Text 45

The righteous civilization of human progress in the vocations and stages of life according the vedic injunctions, will at that time systematically be vanquished, and with the economy then only serving sense-gratification will that result in an unwanted population on the level of dogs and monkeys.

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. (Vedabase)

Text 46

The protector of the religion, the king, is a highly celebrated emperor, a direct devotee first class of the Lord and a saint of nobility; a great performer of horse sacrifices - and when he hungry and thirsty is stricken with fatigue does he never deserve it to be cursed by us like this.'

The Emperor Parîkshit 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. (Vedabase)

Text 47

Next addressed the sage the Supreme, All-pervading Lord in order to beg His pardon for the great sin that by the child immature of intelligence was committed against a sinless, deserving and subordinate one.

Then the rishi 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. (Vedabase)

Text 48

[He prayed:] 'Whether they are defamed, cheated, cursed, disturbed, neglected or even when one is killed, will for certain never for any of this the forbearing devotees of the Lord avenge themselves.'

The devotees of the Lord are so forbearng that even though they are defamed, cheated, cursed, disturbed, neglected or even killed, they are never inclined to avenge themselves. (Vedabase)

Text 49

Thus the sage regretted the sin of his son while he personally did not consider the king his insulting him as being sinful.

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

Text 50

Generally prove the saints in this world themselves not distressed or happy when they because of others are engaged in worldly duality, because they are situated in the transcendence of the soul.

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. (Vedabase)