rule





 

Canto 1

Râdhâ Mâdhava 2

 

 

Chapter 18: Mahârâja Parîkchit Cursed by a Brahmin Boy

(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 wonderful. (2) Cursed by an angry brahmin to expire because of a snake-bird, he was not overwhelmed by the great fear [of death] because he had surrendered his heart to the Supreme Lord. (3) After having understood the actual position of the Invincible One, he left behind the ones surrounding him and, as a disciple of the son of Vyâsa [S'ukadeva Gosvâmî], gave up his material body at the bank of the Ganges. (4) They who remember the feet of the Supreme One Glorified in the Verses and know to appreciate and live with His nectarine stories, will at the time of their death not be confounded. (5) The personality of Kali, even though present everywhere, cannot flourish as long as the mighty ruler, the son of Abhimanyu, is the one emperor. (6) The moment the Supreme Lord left this earth, Kali, he who promotes irreligion, appeared in this world. (7) The emperor never was of any enmity towards Kali. Like a bee going for the nectar he enjoyed the essence that auspicious things soon lead to perfection while acting differently that is never the case. (8) Kali, who in the eyes of the weaker ones appears to be a great power, is to the self-controlled soul a cause of apprehension, and thus [Parîkchit], as a tiger among men, was the one to take care among the careless. (9) Upon your request I have related almost all the stories that in relation to Vâsudeva can be told about the pious Parîkchit. (10) Those persons who desire their welfare should take notice of each and every story about the Supreme Lord's wonders, transcendental qualities and uncommon deeds I spoke about."

(11) The sages said: "Oh Sûta, may you live a long, happy and particularly eternally famous life, for you, speaking so nicely about Krishna, grant us mortals the nectar of eternity. (12) With the performance of this sacrifice, the outcome of which is uncertain, we are black of the smoke, but with the pleasing of Govinda's feet by your good self, we have the nectar of a lotus flower. (13) The attainment of higher worlds or liberation from matter, not even mentioning the attainment of worldly benedictions by those who inevitably head for their death, is nothing compared to finding but for a moment one's perfect balance in enjoying the company of a devotee of the Lord. (14) Once having acquired the taste, someone will never get enough of relishing the nectar of the stories about the greatest and only refuge among the living beings, He whose transcendental qualities could never be estimated by even the greatest masters of mystic union like Lord Brahmâ and Lord S'iva. (15) Be so kind, oh learned one, to describe to us who are eager to hear about it, His impartial transcendental activities. For He, Lord Hari, the one and only shelter for the greatest of the great, is for your good self the leading supreme personality. (16) As a first-class devotee of great intelligence, Parîkchit evidently attained the lotus feet of Him who has Garuda in His banner, after having received from the son of Vyāsa the knowledge about that what one calls the path of liberation. (17) Please tell us therefore the supreme and purifying narrations of the so wonderful devotion in yoga. Describe, the way they were explained to Parîkchit, the activities of the Unlimited One dear to the pure devotees."

(18) Sûta said: "Just see how we, although of a mixed birth, by serving those advanced in knowledge [like S'uka], clearly have been promoted to a higher birth. Being connected in conversation with the great [devotees] will soon purify one from suffering a lack in quality because of one's birth. (19) And what to say of those who sing the holy name under the protection of exclusively the great devotees who belong to Him, He who is called Ananta because of the fact that He is unlimited in His potency and unmeasurably great in His qualities? (20)  To give a description of Him, the One unlimited in His attributes and equal to none, it suffices to say, that the Goddess of Fortune, while 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] from whose toenails the water emanated [of the Ganges] that was collected by Brahmâjî and purifies Lord S'iva and the entire universe? (22) Those in control of themselves who are firmly attached to Him, are capable of instantly leaving aside the attachments of the gross body and the subtle mind and go away to take shelter of the highest stage of perfection [sannyâsa], the stage of life characterized by nonviolence and renunciation. (23) Because you [sages], who are as strong as the sun, asked me, I can give you an account of the knowledge I have acquired. It is in this matter as with the birds who fly as far as they can; I can enlighten you on Vishnu as far as my realization permits.

(24-25) One day, 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 and breath, he, with his mind and intelligence inactive and in quality equal to the Supreme Absolute, being unaffected had achieved transcendence  above the three states of consciousness [wakefulness, dreaming and dreamless sleep]. (27) He was covered by his long, compressed hair as also by the skin of a stag. The king, with a dry palate finding him in that state, asked for water. (28) Not being properly received with a place to sit, water and nice words, he felt disrespected and therefore got angry. (29) Oh brahmins, plagued by hunger and thirst being inconsiderate himself, his anger and hostility against the brahmin was unprecedented. (30) Having lost his respect, he with the tip of his bow picked up a lifeless snake and placed it angrily over the shoulder of the sage as he left to return to his palace. (31) [There he wondered] whether or not this meditative state of withdrawal from the senses with closed eyes was a false, pretended trance, maintained [by the sage] because he was just a lower ruler.

(32) When the sage's son [named S'ringî], who was a very powerful personality, heard of the grief the king had caused his father while he was playing with some children, he said this: (33) 'Just see how irreligious these rulers are! Enriching themselves like crows they, the servants, like dogs keeping watch at the door, behave badly unto their master! (34) The sons of the ruling class are to guard the brahminical order 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 pot? (35) Since Krishna our protector, who is the Supreme Lord and ruler of those upstarts, has departed, I shall today punish them myself, just witness my power!' (36) Thus with eyes red-hot of anger speaking to his playmates, the son of the rishi touched the water of the Kaus'ika river and released the following thunderbolt of words: (37) 'Verily, seven days from now the wretched soul of the dynasty who offended my father will, because of breaking with the etiquette, be bitten by a snake-bird.' (38) When the boy thereafter returned to the hermitage, he saw the snake over his father's shoulder and cried loudly over that sorry plight.

(39) Oh S'aunaka, when the rishi heard his son lamenting, he, who was born in the family of Angirâ, slowly opened 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 someone wronged you?' Thus being requested, the boy told him everything. (41) After hearing about the curse pronounced against the king, who as the best among man did not deserve that, he did not compliment his son, but lamented instead: 'Alas! What a great sin you have committed yourself today in awarding such a heavy punishment for an offense as insignificant as this! (42) In fact no one may ever place a sovereign ruler, a god among man who is known to be transcendental, on an equal footing with common men - your command of intelligence is immature... completely protected by his unsurpassable prowess his subjects enjoy all prosperity. (43) Oh my boy, the Lord, who carries the wheel of the chariot, is represented by this monarch. Once he is abolished, this world will be full of thieves who immediately will vanquish the unprotected souls like they are lambs. (44) Because of negating the monarch, from this day on, the reaction upon this sin will overtake us causing great social disruption. The wealth everywhere will be seized by thieves and among the people there will be murder and molestation as also abuse of money, women and animals. (45) The righteous civilization, of humanity united in proper conduct [of progress] in the vocations and stages of life according to the Vedic injunctions, will at that time systematically be vanquished. As a consequence the economy, then only serving sense-gratification, will 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, first class devotee of the Lord, a saint of nobility and a great performer of horse sacrifices. When he, hungry and thirsty, is stricken with fatigue, he never deserves it to be cursed by us like this.'

(47) The sage thereupon addressed the Supreme, All-pervading Lord, to beg His pardon for the great sin, committed by the child immature of intelligence, against a sinless, worthy and subordinate soul. (48) [He prayed:] 'Whether they are defamed, cheated, cursed, disturbed, neglected or even when one of them is killed, the forbearing devotees of the Lord for certain never will avenge themselves for any of this.' (49) The sage thus regretted the sin of his son and certainly did not think that the insult by the king was a sin. (50) Generally the saints in this world prove themselves not distressed or happy when they by others are involved in worldly dualities, for they are situated in the transcendence of the soul."

                       

 
 

  Third revised edition, loaded May 4, 2016.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 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 wonderful.
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. (Vedabase)

 

Text 2

Cursed by an angry brahmin to expire because of a snake-bird, he was not overwhelmed by the great fear [of death] because he had surrendered his heart to the Supreme Lord.

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. (Vedabase)

 

Text 3

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

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]. (Vedabase)

 

Text 4

They who remember the feet of the Supreme One Glorified in the Verses and know to appreciate and live with His nectarine stories, will at the time of their death not be confounded.

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. (Vedabase)

 

Text 5

The personality of Kali, even though present everywhere, cannot flourish as long as the mighty ruler, the son of Abhimanyu, is the one emperor.

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. (Vedabase)

 

Text 6

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

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

 

Text 7

The emperor never was of any enmity towards Kali. Like a bee going for the nectar he enjoyed the essence that auspicious things soon lead to perfection while acting differently that is never the case.

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. (Vedabase)

 

Text 8

Kali, who in the eyes of the weaker ones appears to be a great power, is to the self-controlled soul a cause of apprehension, and thus [Parîkchit], as a tiger among men, was the one to take care among the careless.

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. (Vedabase)

 

Text 9

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

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

 

Text 10

Those persons who desire their welfare should take notice of each and every story about the Supreme Lord's wonders, transcendental qualities and uncommon deeds I spoke about."

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." (Vedabase)

 

Text 11

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

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. (Vedabase)

 

Text 12

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

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. (Vedabase)


Text 13

The attainment of higher worlds or liberation from matter, not even mentioning the attainment of worldly benedictions by those who inevitably head for their death, is nothing compared to finding but for a moment one's perfect balance in enjoying the company of a devotee of the Lord.

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. (Vedabase)

 

Text 14

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

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. (Vedabase)

 

Text 15

Be so kind, oh learned one, to describe to us who are eager to hear about it, His impartial transcendental activities. For He, Lord Hari, the one and only shelter for the greatest of the great, is for your good self the leading supreme personality.

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. (Vedabase)

 

Text 16

As a first-class devotee of great intelligence, Parîkchit evidently attained the lotus feet of Him who has Garuda in His banner, after having received from the son of Vyāsa the knowledge about that what one calls the path of liberation. 

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. (Vedabase)

 

Text 17

Please tell us therefore the supreme and purifying narrations of the so wonderful devotion in yoga. Describe, the way they were explained to Parîkchit, the activities of the Unlimited One dear to the pure devotees."

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." (Vedabase)

 

Text 18

Sûta said: "Just see how we, although of a mixed birth, by serving those advanced in knowledge [like S'uka], clearly have been promoted to a higher birth. Being connected in conversation with the great [devotees] will soon purify one from suffering a lack in quality because of one's birth.

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. (Vedabase)


Text 19

And what to say of those who sing the holy name under the protection of exclusively the great devotees who belong to Him, He who is called Ananta because of the fact that He is unlimited in His potency and unmeasurably great in His qualities?

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? (Vedabase)

 

Text 20

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

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.  (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] from whose toenails the water emanated [of the Ganges] that was collected by Brahmâjî and purifies Lord S'iva and the entire universe?

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.  (Vedabase)

 

Text 22

Those in control of themselves who are firmly attached to Him, are capable of instantly leaving aside the attachments of the gross body and the subtle mind and go away to take shelter of the highest stage of perfection [sannyâsa], the stage of life characterized by nonviolence and renunciation.

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. (Vedabase)

 

Text 23

Because you [sages], who are as strong as the sun, asked me, I can give you an account of the knowledge I have acquired. It is in this matter as with the birds who fly as far as they can; I can enlighten you on Vishnu as far as my realization permits.

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.  (Vedabase)

 

Text 24-25

One day, 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 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. (Vedabase)

 

Text 26

Having restrained his sense organs and breath, he, with his mind and intelligence inactive and in quality equal to the Supreme Absolute, being unaffected had achieved transcendence above the three states of consciousness [wakefulness, dreaming and dreamless sleep].

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]. (Vedabase)

 

Text 27

He was covered by his long, compressed hair as also by the skin of a stag. The king, with a dry palate finding him in that state, asked for water. 

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. (Vedabase)

 

Text 28

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

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

 

Text 29

Oh brahmins, plagued by hunger and thirst being inconsiderate himself, his anger and hostility against the brahmin was unprecedented.

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

 

Text 30

Having lost his respect, he with the tip of his bow picked up a lifeless snake and placed it angrily over the shoulder of the sage as he left to return to his palace.

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.  (Vedabase)

 

Text 31

[There he wondered] whether or not this meditative state of withdrawal from the senses with closed eyes was a false, pretended trance, maintained [by the sage] because he was just a lower ruler.

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. (Vedabase)

 

Text 32

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

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: (Vedabase)

 

Text 33

'Just see how irreligious these rulers are! Enriching themselves like crows they, the servants, like dogs keeping watch at the door, behave badly unto their master!

'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! (Vedabase)

 

Text 34

The sons of the ruling class are to guard the brahminical order 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 pot?

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? (Vedabase)

 

Text 35

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

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.' (Vedabase)

 

Text 36

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

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: (Vedabase)

 

Text 37

'Verily, seven days from now the wretched soul of the dynasty who offended my father will, because of breaking with the etiquette, be bitten by a snake-bird.'

'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.' (Vedabase)

 

Text 38

When the boy thereafter returned to the hermitage, he saw the snake over his father's shoulder and cried loudly over that sorry plight.

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." (Vedabase)

 

Text 39

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

"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. (Vedabase)

 

Text 40

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

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. (Vedabase)

 

Text 41

After hearing about the curse pronounced against the king, who as the best among man did not deserve that, he did not compliment his son, but lamented instead: 'Alas! What a great sin you have committed yourself today in awarding such a heavy punishment for an offense as insignificant as this!

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.  (Vedabase)

 

Text 42

In fact no one may ever place a sovereign ruler, a god among man who is known to be transcendental, on an equal footing with common men - your command of intelligence is immature... completely protected by his unsurpassable prowess his subjects enjoy all prosperity.

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.(Vedabase)

 

Text 43

Oh my boy, the Lord, who carries the wheel of the chariot, is represented by this monarch. Once he is abolished, this world will be full of thieves who immediately will vanquish the unprotected souls like they are lambs.

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. (Vedabase)

 

Text 44

Because of negating the monarch, from this day on, the reaction upon this sin will overtake us causing great social disruption. The wealth everywhere will be seized by thieves and among the people there will be murder and molestation as also abuse of money, women and animals.

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. (Vedabase)

 

Text 45

The righteous civilization, of humanity united in proper conduct [of progress] in the vocations and stages of life according to the Vedic injunctions, will at that time systematically be vanquished. As a consequence the economy, then only serving sense-gratification, will result in an unwanted population on the level of dogs and monkeys.

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. (Vedabase)

 

Text 46

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

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'. (Vedabase)

 

Text 47

The sage thereupon addressed the Supreme, All-pervading Lord, to beg His pardon for the great sin, committed by the child immature of intelligence, against a sinless, worthy and subordinate soul.

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. (Vedabase)

 

Text 48

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

[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.' (Vedabase)

 

Text 49

The sage thus regretted the sin of his son and certainly did not think that the insult by the king was a sin.

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

 

Text 50

Generally the saints in this world prove themselves not distressed or happy when they by others are involved in worldly dualities, for they are situated in the transcendence of the soul."

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." (Vedabase)

 

 

 

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The picture is titled: "A Prince and His Retinue Hunting Waterfowl".
Mughal (Murshidabad), 1750-75
Source:
Virginia Museum of Fine Art.
Production:
Filognostic Association of The Order of Time


  

 

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