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 S'rî 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 he had left behind all the ones surrouding him and had understood the actual position of the Invincible One, he 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 remembering His feet occupy themselves with His hymns and appreciate the nectarine stories in which He is glorified, will not even at the time of their death be confounded. (5) Even though he is present everywhere, the personality of Kali cannot flourish as long as the mighty ruler, the son of Abhimanyu, is the one who factually rules. (6) The moment the Supreme Lord left this earth, Kali, he who promotes irreligion, appeared in this world. (7) The emperor who as a realist lived for the essence was never envious of the personality of Kali. Like a bee going for the nectar, he knew that auspicious things lead to immediate success, while working for the inauspicious one never attains. (8) Kali, who in the eyes of the weaker ones appears to be a great power, is to the self-controlled a cause of apprehension, and thus Parîkchit as a tiger among man was the one who among the careless took care. (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 who want to develop and prove themselves should take notice of all and everything about the Supreme Lord His wonders, transcendental qualities and uncommon deeds I spoke about."

(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, we are black of the smoke, but by the pleasing of Govinda's feet of your good self we enjoy the nectar of a lotus flower. (13) Attaining higher worlds or liberation from matter, not even mentioning the worldly benedictions of 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 measured 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 to the good self of you, our most important person in relation to the Supreme Lord, is the one and only shelter, the greatest of the great. (16) Evidently Parîkchit, as a first-class devotee, attained 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 in order to inform him about the path of liberation. (17) Please tell us therefore about the supreme and purifying that is 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 we, this way being connected to the great ones in conversation, despite having a mixed background, today clearly are promoted to take [a higher] birth [in the spirit of the Lord]. By serving the ones who are advanced in knowledge one is quickly freed 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 Him 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] from 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 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 in which nonviolence and renunciation is found. (23) Because you 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) 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 he, in quality equal to the Supreme Absolute, had 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) Oh brahmins, given the circumstance of being distressed because of his hunger and thirst, 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 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 children, he said 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 to guard the learned ones 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, 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 discharged the following thunderbolt of words: (37) 'Verily, seven days from now the wretched one 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 wept aloud over that sorry plight.

(39) Oh S'aunaka, when the rishi heard his son crying in distress, 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 should never have been condemned because he is the best among man, 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 such an insignificant offense! (42) In fact no one may ever place a transcendental man of God on the same footing with common men - your command of intelligence is immature... by his unsurpassable prowess his subjects completely protected enjoy the 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 ones unprotected like they were lambs. (44) Because of us negating the monarch, from this day on, the reaction upon this sin will overtake us causing great social disorder. The wealth will be taken by thieves and among 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 to the vedic injunctions will at that time systematically be vanquished, and with 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 and a saint of nobility; a great performer of horse sacrifices - and when he hungry and thirsty is stricken with fatigue he never deserves it to be cursed by us like this.'

(47) Next the sage addressed 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, 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) Thus the sage regretted the sin of his son while he personally didn't consider the king insulting him sinful. (50) Generally the saints in this world prove 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."

                       

 
 

  Third revised edition, loaded February 17, 2010.

 

 

 

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 S'rî Krishna whose actions are so wonderful.
 Sûta said: "The one who was sure not to be burned by the weapon of the son of Drona in the womb of his mother, met his death by the mercy of the Supreme Lord S'rî Krishna who's acts are wondrous. (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.

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

 

Text 3

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

After leaving behind all the associates around him he understood the actual position of the Invincible One, giving up his own material body at the bank of the Ganges as a disciple of the son of Vyâsa [S'ukadeva Gosvâmî ]. (Vedabase)

 

Text 4

They who remembering His feet occupy themselves with His hymns and appreciate the nectarine stories in which He is glorified, will not even at the time of their death be confounded.

Never will those who live on and are engaged in service to the one glorified by the hymns suffer from misconceptions at the end of their own time, if they then also remember His lotusfeet. (Vedabase)

 

Text 5

Even though he is present everywhere, the personality of Kali cannot flourish as long as the mighty ruler, the son of Abhimanyu, is the one who factually rules.

Even though present everywhere, the personality of Kali cannot flourish as long as the great powerful Lord, the son of Abhimanyu, is the factual emperor. (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 aside, at that time he, Kali, promoting irreligion, followed in this world. (Vedabase)

 

Text 7

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

Never being envious with the personality of Kali, the emperor was a realist going for the essence, like a bee does for the nectar, knowing that auspicious things lead to immediate success, while for the inauspicious one must perform attaining never. (Vedabase)

 

Text 8

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

What to the weak ones might be a powerful Kali was to the one who existed like a tiger among men, a challenge of self-control facing the fearful and a mission of taking care facing 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.

As you asked me what could be stated by me in connection with the narrations about Vâsudeva concerning the pious Parîkchit, I have now described almost everything to you about this. (Vedabase)

 

Text 10

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

Those desiring their own welfare ought to hear, of all the topics that I spoke of, whatever they are about, as they concern the Supreme Lord His wonders, transcendental qualities and uncommon deeds." (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 sages said: "O Sûta, may you live a long, grave and particularly eternally famous life, because speaking so nicely about Lord Krishna you grant us mortals certainlYour nectar of eternity. (Vedabase)

 

Text 12

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

In this performance of sacrifice with an uncertain outcome, our bodies and minds are blackened by the smoke, but the pleasing by your your good self of Govinda's feet is like the honey from a lotus flower. (Vedabase)

 

Text 13

Attaining higher worlds or liberation from matter, not even mentioning the worldly benedictions of 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.

Finding one's balance in the association of a devotee of the Lord but for a moment never compares to attaining to higher worlds or the liberation from matter, not mentioning the worldly benedictions of those who are heading for their death. (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 measured by even the greatest masters of mystic union like Lord Brahmâ and Lord S'iva.

Who is he, specifically relishing this nectar, who will ever be fully satisfied, despite his exclusively taking to the shelter of the narrations about the greatest among the living beings whose end of transcendental attributes could never be ascertained by whatever mystic yogi in respect of the feet leading him? (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 to the good self of you, our most important person in relation to the Supreme Lord, is the one and only shelter, the greatest of the great.

Therefore describe to us who are eager to hear about it, His impartial transcendental activities, as of your good self you certainly relate to the Supreme Lord as the greatest of the great exclusively. (Vedabase)

 

Text 16

Evidently Parîkchit, as a first-class devotee, attained 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 in order to inform him about the path of liberation.

For certain Parîkchit, who was a first-class devotee, had fixed his intelligence on liberation by means of the knowledge that was spoken by the son of Vyâsa after having taken to the feet that are the shelter of the king of the birds, Garuda [the bird by which Vishnu travels]. (Vedabase)

 

Text 17

Please tell us therefore about the supreme and purifying that is 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."

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

 

Text 18

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

Sûta said: "See how we, being connected to the great ones in conversation, clearly are promoted, although we are from a mixed background, in taking birth today, becoming purified very soon of the sufferings of a disqualifying birth by means of servicing the ones advanced in knowledge. (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 Him who is called Ananta because of the fact that He is unlimited in His potency and unmeasurably great by His attributes?

And, again, what to speak about the ones taking exclusively to the shelter of the great devotees chanting the holy name of He who is called Ananta as He is unlimited in His potency and unmeasurably great by his attributes. (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 it needs no description that by the immeasurability of His attributes there is no one equal to Him. And that leaving aside others who ask for the favor of the Goddess of Fortune who herself serves the dust of the feet of He who does not demand for that 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] from whose toenails the water [of the Ganges] collected by Brahmâjî emanated that via Lord S'iva purifies the whole 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 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 in which nonviolence and renunciation is found.

Those who are firmly attached to Him certainly can all of a sudden leave the attachments of the gross body and the subtle mind aside and go away to take shelter of the highest stage of perfection [sannyâsa] in the nature of which non-violence and renunciation is found. (Vedabase)

 

Text 23

Because you 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.

To you, who are as powerful as the sun, I may, as you asked my humble self, describe the knowledge of Vishnu from the learned - as far as permitted by my knowledge herein the way similarly birds in the sky fly as far as they can." (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 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, breath, mind and intelligence he, in quality equal to the Supreme Absolute, had ceased all activity while he remained unaffected in trance elevated above the three modes of consciousness [wakefulness, dream and unconsciousness].

Having restrained his sense organs, breath, mind and intelligence he had, in quality equal with the Supreme Absolute, ceased all activity remaining unaffected in transcendence over 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, whose palate was dry of thirst, asked for water.

He was covered with 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 neglected and so he got angry.

Not being received with a place to sit, water and nice words, he felt neglected and became angry that way. (Vedabase)

 

Text 29

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

Although he was distressed of the circumstance of being hungry and thirsty, his anger and envy against the brâhmana was unprecedented, o learned ones. (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 while he left to return 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.

There he wondered whether or not the meditative state of withdrawing from the senses with closed eyes by the sage was a false pretended trance to remain in avoidance of seeing a lower ruler. (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, he said this:

"At the time the sages son, who was a very powerful personality, heard, while he was playing with childish kids, of the distress the king had occasioned his father, he had said this: (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!

'Just see how the irreligion of the rulers, with one who was brought up to behave like a crow and watchdog to his master, has led to what is a sin to servants. (Vedabase)

 

Text 34

The sons of the ruling class are to guard the learned ones 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?

To the learned the sons of the ruling class are verily watchdogs - on what grounds can he who is supposed to stay at the door think that he deserves to enter the house of the master and eat from the same pot? (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!'

Krishna, the Supreme Lord and ruler of those upstarts has departed being our protector - today I shall 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 discharged the following thunderbolt of words:

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

 

Text 37

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

'Because of breaking the etiquette, a snakebird, at the seventh day, will for certain 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 wept aloud over that sorry plight.

Thereafter when the boy had returned to the hermitage, he saw the snake on his fathers shoulder and of that sorry plight he cried out aloud." (Vedabase)

 

Text 39

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

O S'aunaka, on hearing his son crying in distress, the rishi who was born in the family of Angirâ, gradually opened his eyes and saw the dead snake on his shoulder also. (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 someone done something wrong?'Thus being asked, the boy told him everything. (Vedabase)

 

Text 41

After hearing about the curse pronounced against the king who should never have been condemned because he is the best among man, 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 such an insignificant offense!

After hearing of the cursing of the king, who should never have been condemned as he was the best among men, he did not compliment his son, but in stead lamented: 'Alas! What a great sin you have committed yourself today awarding such a heavy punishment for such an insignificant offense. (Vedabase)

 

Text 42

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

In fact no one may ever place a transcendental man of God on an equal footing with common man - your command of intelligence is immature... by his unsurpassable prowess his subjects enjoy prosperity being completely protected. (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 ones unprotected like they were lambs.

O my boy, once this monarchical representative of the Lord who carries the wheel of the chariot is abolished, this world will be full of thieves instantly vanquishing the unprotected as if they were lambs. (Vedabase)

 

Text 44

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

For this reason, from this day on the reaction upon this sin will overtake us causing great social disruptions because of abolishing the monarch - the wealth will be plundered by thieves and between one another there will be killing and injuring and the stealing of animals and women. (Vedabase)

 

Text 45

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

At that time the righteous civilization of human progress in the vocations and stages of life to the respect of the vedic injunctions, is systematically vanquished, whereafter economic development for the sake of sense-gratification only will 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 and a saint of nobility; a great performer of horse sacrifices - and 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 amongst the royal order; a great performer of horse sacrifices - and when from hunger and thirst he is stricken with fatigue he never deserves to be cursed by us like this'. (Vedabase)

 

Text 47

Next the sage addressed 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, worthy and subordinate soul.

To pardon for the great sin committed by the child immature of intelligence to a sinless, deserving and subordinate one, he then turned himself to the Supreme All-pervading Lord: (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.'

'Whether they are defamed, cheated, cursed, disturbed of negligence, or even being killed, for certain never for all of this will the forbearing devotees of the Lord avenge themselves.' (Vedabase)

 

Text 49

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

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

 

Text 50

Generally the saints in this world prove 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 are the saints in this world not distressed being engaged by others in duality, nor do they take pleasure in it 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


  

 

Feed-back | Links | Downloads | MusicPictures | What's New | Search | Donations