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 ṛṣi 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. (41)
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. (42)
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. (43)
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. (44)
Sridhara Swami's Bhavaarthadipika commentary:
The words "anabhinandana-vākyam aho" indicate censure. Ah, what a pity! You have committed a great sin. In case of treachery or offense (drohe 'parādhe), 2 "damo" means punishment (daṇḍaḥ). (41)
He who is known by the name "Parah Vishnuh" - that Supreme Lord Vishnu (Paro Vishnu), in the form of a human being (naradevaṃ), should be equally seen (sammātum samam drashtum) by all humans (nṛbhiḥ). (42)
When he is not visible, unseen (alakshyamāne 'dṛśyamāne), it is like a group of clouds without rain (avivarūtha-van-mesha-saṅghavat). (43)
For one whose protector (nāthah) is lost (nashtah), what sin will be committed by the plunderer or thief (viluṃpakād apahartuh corad-āder) who robs his wealth (vasoh vasunah dhanasya)? That very sin (tat pāpam) will result for us from this incident (asman nimittatvāt), since there is no connection (ananvayam sambandhā-śūnyam eva). This itself shows the sin. "Parasparam" means they censure each other harshly (śapanti parushham vadanti). They rob cattle etc. (paśvādīn vṛjate 'paharanti). There are many robbers and thieves (puruda-sya-vaś cora-bahulāḥ). (44)
Śrī Vaṁśīdhara's Bhāvārthadīpikā Prakāśa:
Ah, you ignorant one! (he ajñe iti) 1 The meaning is that you are devoid of discernment between what should and should not be done. "Damo" means punishment or chastisement, according to the dictionary (daṇḍe ca tāḍane iti koṣāt). (41)
Ah, you of unripe intellect! (he avipakka-buddhe iti) 2 You are extremely childish because you have cursed the King, who is the embodiment of the Supreme Lord Vishnu possessing all divine qualities, with the same vision as an ordinary human. With "insurmountable" (durviṣaheṇa soḍhumaśakyena), meaning that which cannot be tolerated. For one whose subjects, both immovable and movable, attain prosperity and happiness (bhadrāṇi sukhāni prāpnuvanti). (42)
Ah, my child! (he aṅge iti) 3 Ah, my son! (he putre iti) Here too, the word "aṅga" means a part of the body, according to the dictionary (aṅgaja-param iti bhāvaḥ. "avir nāthe drume śaile ravau meṣe ca kambale | mūṣikasya" iti koṣāt). Some, however, say it means an unprotected army, like "varuthah" (senā-rakṣā varuthah syād avarodho niveśanam ityabhidhānāt). This meaning applies when there is no delay or obstruction (akāra praśleṣābhāve 'yam arthaḥ). Then, in the absence of a king (tadā narapatya-abhāve). (43-44)
Śrīmad Vīrarāghava vyākhyā
Then, having heard the curse of the king who had not committed any sin, the brahmin son of Angiras did not rejoice. He expresses the same with the seven words, 'aho iti': "O ignorant one! You have indeed committed a great sin. Why do you consider it trivial? In the case of a minor offence of disrespect, a severe punishment has been inflicted." (41)
"Even if a king has done no wrong, he should not be harmed," he says with the words 'na vā'. "O dull-witted one! Kings who have done no wrong to people should not be harmed. Therefore, the meaning you have derived from the word 'naradevaḥ' as the Supreme Being is correct, as it will be said that the words 'rathāṅgapāṇau' qualify 'naradevaḥ'. He is indeed the Lord Himself, and He alone is worthy of respect, not harm. The reason for this is that because He does not harm anyone, the subjects are protected by His formidable power from enemies and are free from fear from any quarter, attaining all auspiciousness, well-being, and happiness. Therefore, the king, who brings happiness to the world, should not be killed." (42)
If the opposite situation arises, he states the calamity with three words: 'alakṣyamāṇa iti'. "O son! If the Lord Vishnu, known as Naradeva and the wielder of the discus, is not present, then this world, being unprotected, and consisting mostly of thieves, like a large pack of wolves, will be instantly destroyed." (43)
Regarding the objection 'Let it be destroyed, what is the harm?', he says 'tad-iti'. "That sin, which is improper and will destroy our lineage, befalls us even today. What is that sin? It is that due to the lack of a protector, when wealth is left unguarded, there are many robbers in the city whose people inflict harsh words on each other, commit violence, destroy wealth, and plunder." (44)
Śrīmad Vijayadhvaja Tīrthakṛtā padaratnāvalī
Therefore, he did not simply approve of him by not rejoicing, saying "aho" that he was not worthy of that curse. "Aṁhas" means sin, "khede" means indeed pitiable. You consider it trivial in the case of a minor disrespect, an offence for which a severe punishment has been given. (41)
Why did he not reproach? He says "na vā" to that. The king is the deity of people, he should not be wronged by those dependent on him. Those subjects who are protected by the formidable power of that king, who have no fear from anywhere, attain auspiciousness. Indeed, the plural "bhadrāṇi" is used with the intention of indicating their abundant well-being. (42)
He states the objection with "alakṣyamāṇa iti". Because Vishnu, who abides in Naradeva, is the wielder of the discus, if He does not protect, then at that very moment, this unprotected world full of thieves, like an unguarded army without protection, will certainly be instantly destroyed - this is the single connected meaning. There is the statement: "An army is protection, a varūtha is one that wards off or serves." (43)
When the flock or kingdom is without a leader or protector, thieves and the like are destroyers. Therefore, today that improper sin, destroying our lineage or opposed to the continuity of our family, befalls us - this is the connection. He expounds what was already stated: they commit violence against each other, or steal, or destroy. "Vasu" is from the root meaning "to injure". Those who destroy the city are from the root "to go". Or they create obstacles to movement here and there, or kill animals, abuse women, molest them, and plunder wealth - this is the distinction. (44)
Srīmajīva Gokṣāmikṛtaḥ Krama sandarbhaḥ
If He (Vishnu) is not perceived, then indeed that very thing (calamity described earlier) is meant. || 43-45 ||
Śrīmad Viśvanātha Cakravartikṛtā sārārthadarśinī
Therefore, I (did not approve) of him being unworthy of the curse. He says "aho" with a statement not expressing approval. Punishment is called "dama." || 41 ||
He whose fame is "Supreme Lord Vishnu" - for men to consider Him equal (is improper). || 42 ||
When He is not perceived, not seen. Like an unprotected flock of sheep. || 43 ||
Of one whose leader is lost - what sin will befall that world due to plunderers stealing wealth? For that reason, it will overcome us. "Ananvayam" means devoid of connection. He illustrates that very sin by the phrase "parasparam." He explains the distinction - they steal, they plunder. || 44 ||
Śrīmacchukadeva krit-siddhānta pradīpaḥ
He did not rejoice upon hearing that the king, who was unworthy of being cursed, was cursed by the son of Shringi. He shows the way of not rejoicing by saying "aho" - an expression of pity, "bata" in distress. O ignorant one! You have committed a great sin against him for a minor offence, for which a severe punishment was meted out. || 41 ||
O fool! You should not consider the king, whose fame is "the Supreme Lord Vishnu", to be equal to ordinary men. || 42 ||
When He is not perceived, when He has gone to the other world, it (the world) will be destroyed like an unprotected flock. || 43 ||
That sin, improper due to your childishness and devoid of any other connection, befalls us today. What is that sin? It will arise from the plunderers and thieves who steal all the wealth when the world loses its leader. In those cities where there are such people, they harm each other, engage in harsh speech, steal animals etc. All those sins befall us. || 44 ||
Śrīmad Vallabhācārya viracitā subodhinī vyākhyā
Then, having heard the words of the sage and reflected, Shamika says "Upon hearing..." that he did not act properly. The reason for its impropriety is stated as "the king..." But for offenders, punishment alone (is prescribed), so why did he not rejoice? To this, he says "that brahmin..." Brahmins have attained the state worthy of forgiveness; if there is no forgiveness, their brahminhood is lost - this is the idea. However, the king should not be disregarded, as by the principle that an act permitted by the father is not prohibited for the son, the king could also go to the other world with the father's permission, taking only the literal meaning of the words and not considering their intention. Similarly, the son should also give up anger through reasoning; otherwise, an untimely death would be certain for him. Therefore, expressing remorse as appropriate, he utters these words: "aho..." - the curse on the king will cause loss on all five pursuits of human life. Showing fear first, he says "aho" in wonder, "bata" in grief - "You have committed a great sin in the form of extreme ignorance." Otherwise, there would be no expiation. He explains that: "for a minor offence, a severe punishment was given." Considering in the end, "Your offence was minor - a single ascetic snake was killed, making bathing mandatory due to snake-touch, and you were caused fear. But for the snake, life itself was taken. Certainly, there is no equality of the snake with the king. There is no equivalence from mere touch, without the snake's venom spreading. Nor from fear, as great fear arises when a life-taker is nearby." Therefore, there was impropriety due to punishing disproportionately to the offence. || 41 ||
But it may be argued that we too did the same - killing for killing, causing fear for fear. To this, he says "not for men..." O dull-witted one! There is no equality among objects by men alone; how much less with insignificant beings? But this statement does not seem right for the knowers of Brahman, from the statement "The wise see equally a learned brahmin, a cow, an elephant or even a dog." To this, he says "supreme fame..." - this speaks of the souls being equal to Brahman by considering the letter (scripture). But the souls are not equal to the Lord, as He is the source of all qualities and incarnations, from statements like "Here abides Dharma, the other immortals follow" and "None but the Lord of the Earth." If it is said that this was stated to honor devotion, to that he says "whose brilliance..." - that brilliant power to remove fear is only in their mere nature for all souls; these are not properties of individual souls. Hence, it is not a metaphor. || 42 ||
Thus, stating the opposition to Dharma done by such impropriety, he says "When not perceived..." Even for a single day, when the king is not seen, being merely a name "the divine king", but in reality that Lord holding the discus - then lack of knowledge of the real nature arises. With the abandonment of persistence, there is tender addressing for the sake of listening. When His mere nature is not seen, this world becomes full of thieves; mostly all become thieves and get ruined; there is loss of wisdom - he says "people are like a flock of sheep", completely gone in the absence of a protector - meaning they get ruined. Hence, due to the destruction of all discipline, there is opposition to prosperity. || 43 ||
But if there is opposition to their prosperity, what loss is it to us? To this, he says "That sin today..." For that reason, sin lacking proper connection befalls us today - sin committed by us without cause befalls us. But how can it befall without cause? Otherwise, it would always occur. To this, he says "Of one whose leader is lost..." Because for that reason, of one whose leader is lost, of that world, (sin arising) from the plunderers of that wealth - even though not directly done by us, still owing to the consequence of our action, there is connection with sin. Not just loss of prosperity, but also loss of desires - he says "parasparam". They kill each other, curse each other, steal objects like women etc., (steal) all three - animals, women, and wealth, which are the means for the earth etc. When these are not available, all means of enjoying desires get destroyed - he says "and that nobility of conduct..." The nobility of conduct of the noble ones, in the form of good conduct, is of a general form along with the varna and ashrama; the specific form is what is propounded in the three Vedas in the form of yajnas - by this, he conveys that Dharma is destroyed. || 44 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇaviracitaḥ subodhinī prakāśaḥ
And (that refers to the loss of) prosperity and Dharma there. The two terms "nirlajjopabhoga" (shameless enjoyment) should be understood as specifying desire (kāma). || 44 ||
Shri Giridhara's Bala Prabodhinī
When that brahmin heard the curse uttered by the king, he did not rejoice in his son named Shringin, but rather condemned him. He expresses his condemnation with seven words beginning with "aho" (alas): "Alas, you ignorant one, you have committed a great sin. Alas!" He expresses his astonishment that such a thing should not happen in their family with "aho". He indicates his grief with "bata" (alas). He points out the sin with "You have incurred a great punishment for a very trifling offense against the king." (41)
"O dull-witted one, you should not even look upon the king, who is an embodiment of the Lord's share, as an ordinary man, let alone offend him. And why is this so?" In anticipation of this question, he says, "For..." "Those people find happiness who are protected by his insuperable might, which guards them so that they have no fear from wicked people like thieves. Therefore, offending the king amounts to offending all." (42)
He speaks of the undesirable consequence of that curse with three words beginning with "alakshamāne" (when not perceived): "O dear one!" By addressing him affectionately as "dear one" due to his being a son, he indicates that he is speaking the truth out of love for him. "When this king dies due to the curse, the world, being left unprotected by the one named Naradeva (Vishnu), the wielder of the chariot's wheel, will abound with thieves and be destroyed in an instant." He uses the word "hi" (indeed) to indicate that this is a well-known fact. He further clarifies this with an example: "Just as an unprotected flock of sheep is quickly destroyed by wolves and the like." (43)
But if the world is destroyed, what harm is it to us? In response, he says, "tad" (that): "The sin that will arise for that world from the plunderers of wealth, from whom the unprotected world will suffer, will soon befall us today, for that curse was caused by us. For those people who have many robbers repeatedly kill, curse, speak harshly, and plunder one another." (44)
Hindi anuvada
When the sage Shameek heard about the king's curse, he did not rejoice in his son. In his view, Parikshit did not deserve to be cursed. He said, "Oh foolish child! You have committed a great sin. It is regrettable that you gave him such a severe punishment for his minor mistake." (41)
Your intellect is still immature. You should not consider the king, who is an embodiment of the Lord, as an ordinary human being; for it is by being protected by the king's insuperable might and living without fear that the subjects can prosper. (42)
When the Lord in the form of the king is no longer visible on earth, thieves will increase, and people will be destroyed in an instant like unprotected sheep. (43)
Even though we may not be directly associated with the sin committed by the thieves who will plunder wealth after the king's demise, it will still apply to us. For in the absence of a king, robbers increase, and they fight, abuse each other, and plunder animals, women, and property. (44)
SB 1.18.41-44
