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. (45)
The Emperor Parīkṣit 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. (46)
Then the ṛṣi 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. (47)
The devotees of the Lord are so forbearing that even though they are defamed, cheated, cursed, disturbed, neglected or even killed, they are never inclined to avenge themselves. (48)
Śrīdharasvāmi's Bhāvārthadīpikā
The noble way of life (āryadharma) is virtuous conduct, not the pursuit of desires and objects of pleasure, which completely occupies the minds of dogs and monkeys. (45)
After stating that cursing the king itself was improper, he specifies the details about the one praised, with "the protector of dharma": He was a performer of the Ashvamedha sacrifice. But if he was such a person, how could he have committed that offense? To this, he says "kshuttṛḍ": He was neglected due to the lack of hospitality like the customary enquiry about his well-being, which is why he deserved to be cursed. (46)
Unable to find any other atonement for this great sin, and making known the sin, he prays to the Lord with "apāpeshv" (among the sinless). (47)
If the king had retaliated with a counter-curse, there could have been deliverance (from the situation). But that did not happen because of his being a great devotee. "Tiraskṛtā" (insulted), "vipralabdhā" (deceived), "kshiptā" (disregarded), "hatā" (struck) – the devotees of Vishnu do not retaliate against the one who insults them and so on, despite being capable of doing so. (48)
Śrī Vaṃśīdhar's Bhāvārthadīpikā Prakāśa
From the definition "ārya refers to the respectable Vaishya class," virtuous conduct (sadācāra) means behavior free from misconceptions regarding what ought to be done—those who perform Vedic rites are the respectable ones (śiṣṭa). This is what is meant by "trayīmaya" - that which is expounded by the three Vedas. Therefore, those imbued with the conduct of the varṇas (classes) and āśramas (stages of life) are said to have attained maturity in righteousness. However, those whose minds are completely engrossed in pursuits of wealth like gold, and objects of pleasure like fragrant sandalwood and women, are like dogs and monkeys. For if the higher classes indulge in sensual gratification with the lower classes, and vice versa, it will lead to the degradation and corruption of the classes—this is the meaning. (45)
Here, the qualifications like "protector of dharma" serve as reasons. Being the protector of dharma, a great devotee, a saintly king, and a performer of the Ashvamedha sacrifice, the emperor did not act improperly by neglecting the hungry and thirsty ascetic who came to his hermitage deserving of water and worship. Therefore, he did not deserve the curse from us—this is the idea. He is called "hayamedhayāṭ" because he had performed the horse sacrifice. (46)
The sin represented by the king's curse, was known to the all-pervading Lord within. (47)
The word "hi" indicates the well-known saying: "Forgiveness is the strength of the weak; forgiveness is the adornment of the strong." (48)
Śrī Vīrarāghava's commentary
Furthermore, when the one named Naradevanāmnī, whose hands grasp the spokes of a chariot, is seen as being accompanied by the conduct of the varṇas and āśramas and has come from the three Vedas—"trayīmaya" meaning "Vaidika" through the maxim "mayaṭ ca" (4.3.82)—the noble dharma of people and the dharma of the virtuous will be destroyed. Then, due to this loss of dharma, those whose minds are completely engrossed in pursuits of wealth and pleasure will face a mixing, like that of dogs. (45)
After stating that not accepting an ordinary person's curse is improper, he now indicates the specific case of Parīkṣit by saying "dharma-pāla." That king Parīkṣit was truly a "protector of dharma," renowned for upholding the duties of the varṇas and āśramas. He was also a sovereign ruler. Moreover, being a great devotee, there is no other refuge for us Brahma-knowers. He was not just a kṣatriya sage, but had performed the Ashvamedha sacrifice. (46)
Being afflicted by hunger and exhaustion, and thus in a pitiful state, he did not at all deserve our curse. Regretting having not welcomed him and fearing the ill consequences of this misdeed, he propitiates the Lord with "apāpeshv." The all-pervading Lord dwells within both the one who curses and the one who is cursed. Therefore, the Lord should forgive this sin committed by his devotee out of delusion and lack of discrimination. (47)
An offense against the scriptures on my account can be tolerated somehow by taking refuge, etc. However, an offense against my devotees can never be tolerated, but must be tolerated by them alone—realizing this to be the Lord's intention, he makes them forgive saying "tiraskṛtāḥ." Though insulted, deceived, rebuked, and struck, the Lord's devotees, being capable of retaliation, do not retaliate against the one who insults them, but only forgive. (48)
Śrī Vijayādhvajatīrtha's Padaratnāvalī
He explains the maturity of that (loss of dharma) by saying "tadā." When the training of domestic animals and the like is not carried out, then the dharma approved by the noble and virtuous ones, and practiced by those devoted to dharma, gradually disappears and becomes unseen. What is that (dharma)? The "trayīmaya" - that which is expounded by the three Vedas. Therefore, he speaks of the maturity of the loss of dharma that is accompanied by the conduct of the varṇas and āśramas, by saying "tataḥ." After the destruction of the Vaidika dharma accompanied by the conduct of the varṇas and āśramas, those whose minds are engrossed in the pursuit of wealth like gold, and objects of pleasure like fragrant sandalwood and women - such people are as described. Just as there is unrestrained behavior among dogs and monkeys in regard to eating and enjoyment, similarly there will be an impure intermixing of the classes due to the indulgence and association between the higher and lower classes. (45)
Regarding the fact that Parīkṣit did not act improperly, he says "dharma-pāla" etc. Here, the qualifications like "protector of dharma" serve as reasons. Being the protector of dharma, a great devotee, a saintly king, and a performer of the horse sacrifice, the emperor did not act improperly. Therefore, when he came to our hermitage afflicted by hunger and exhaustion, and deserving of worship with water and other offerings, he did not deserve a curse from us - this is the idea. By saying "hayamedhaiḥ," he means that he had performed the horse sacrifice. (46)
Having established the existence of the sin, he now engages in expiating it by saying "apāpeṣv." The all-pervading Lord Śrī Nārāyaṇa should forgive the sin committed by his servant out of childishness against his own devotees. (47)
With the intention that Parīkṣit, though the lord, did not retaliate when insulted by coming to our hermitage, he says "tiraskṛtāḥ." Though insulted, deceived, cursed, rebuked, expelled, struck - even capable of retaliating, the devotees of that Lord (Hari) do not retaliate against the one who has insulted them in that way. The word "hi" indicates the well-known saying: "Forgiveness is the strength of the weak; forgiveness is the adornment of the strong." (48)
Śrī Jīva Gosvāmī's Kramasandarbha
He says "dharma-pāla" (protector of dharma). To show that he was great even in material considerations, he says "hayamedhayā" (performed the horse sacrifice). (46)
"Sarvātmā" - Here, since he (Parīkṣit) was a great soul at that time, it is indeed proper to propitiate him through that means. (47-50)
Thus ends the eighteenth chapter of the commentary Kramasandarbha on the First Skandha of the Śrīmad Bhāgavata by Śrī Jīva Gosvāmī.
Śrī Viśvanātha Cakravartī's Sārārthadarśinī:
The noble dharma is virtuous conduct. (45) After stating that even a mere king does not deserve a curse, he speaks of a special distinction in the present case by saying "dharma-pāla" (protector of dharma). (46)
Not seeing any other atonement for this great sin, and considering it to be merely a sin, he supplicates the Lord by saying "apāpeṣv" (regarding the sinless). (47)
If the king were to retaliate with a curse, then there could be an expiation, but that is not possible because of his being a great devotee, and so on. He says "tiraskṛtāḥ" (insulted) - insulted, deceived, expelled, struck - even though capable of retaliating, the devotees of that Lord do not retaliate against the one who has insulted them in that way. (48)
Śrī Śukadevā's Siddhāntapradīpa:
"Trayīmaya" means derived from the three Vedas, where "maya" is the affix deriving from "mayaṭ" (referring to Pāṇini 4.3.82). Since it was propounded by the noble ones like Manu with distinctions of dos and don'ts, it is called the dharma of the noble ones. When the one named Naradevā, whose hands are marked by the images of a chariot wheel, exists, it (that dharma) disappears. After the disappearance of dharma due to that reason, there will be an intermixing of classes among those whose minds are engrossed in the pursuits of wealth and pleasure, just like dogs and monkeys. (45)
"Hayamedhayā" means the performer of the horse sacrifice. Not seeing any other atonement for this great sin, he supplicates the Lord, who is the indweller of all, to forgive it. (46-47)
But he cannot obtain the atonement in the form of a retaliatory curse, and so he says "tiraskṛtāḥ" (insulted) - insulted, deceived, expelled, rebuked, struck - even though the devotees of that Lord are capable of retaliating against the one who has insulted them in that way, they do not retaliate. (48)
Subodhinī commentary by Śrī Vallabhācārya
If it is so, then he explains the reason by saying "tat" (that). In the material world, there are only three pursuits named dharma, artha, and kāma. When dharma is lost, they become engrossed in artha and kāma only. Consequently, the cause of adharma, which is varna-saṃkara (intermixture of classes), arises, meaning shamelessly. The example of dogs is given as those who have become distressed. Since their progeny is not well-known, there would not be a single sequence even among human beings of two classes. Therefore, they would also adopt mixed dharmas. Furthermore, the monkeys, living on trees, without discrimination between mother and sister, even though intelligent, a hundred mate with one. There is no class distinction in a single male. These two examples from village animals and forest animals indicate that. Therefore, it is said that complete kāma ensues. (45)
After explaining the fault in that way, he directly states the fault by saying "dharma-pāla" (protector of dharma). We must worship each and every quality with our entire being. But in his case, all the qualities are to be worshipped through the path of dharma, hence he says "dharma-pāla." He is also to be worshipped through the path of knowledge as a king ("narapati"). He is also to be worshipped through the path of kāma and artha as an emperor ("samrāṭ"), being endowed with imperial glory and capable of giving everything. He is also famous for the welfare of his subjects, as indicated by "bṛhac-chravā" (of great renown). He is also to be worshipped through the path of devotion as a direct great devotee. However, others become great devotees by being accepted by the Lord through a guru, but for him, the Lord himself is the guru. Therefore, he is directly a great devotee. He is also to be worshipped through Vedic discussion as the protector of the meaning of the Vedas and the seer of the mantras, hence he says "rājarṣi" (royal sage). He is also to be worshipped through action, as indicated by "hayamedhayā" (performer of the horse sacrifice). Moreover, even by mere material consideration, setting aside the considerations of dharma and others, he is fit to be worshipped, as indicated by "kṣut-tṛṭ-śrama" (hunger, thirst, and fatigue). Those qualities have been mentioned earlier as known through yoga. Since he was emaciated due to fasting, he was pitiable. Thus, he is to be worshipped in every way and does not deserve a curse. Therefore, due to the transgression of worshipping the worshipful, and seeing the fault of adharma, life has become worthless. (46)
Moreover, since the Lord becomes angry at the persecution of devotees, fearing complete destruction would result, he supplicates the Lord by saying "apāpeṣv" (regarding the sinless). "O Lord! Among your servants, those who are to be protected by you, when you consider the sinless ones of immature intellect and unprecedented vision" - to explain this, he says "bālena" (by the child). The sin in the form of a curse is the cause for forgiveness, hence he says "sarvātmā" (the Self of all). You are indeed the Self of all, therefore there is no partiality toward one's own. However, one may ask, "What is the fear for the brāhmaṇas?" To this, he says "bhagavan" (the Lord), indicating that there is no obstruction to liberation. (47)
Speaking of the opposition to devotion, he dispels the apprehension that even if a curse is given, there would be equanimity, by saying "tiraskṛtāḥ" (insulted). Insulted by abusive words, deceived by crooked speech, cheated, currently expelled, rebuked, struck - even when the body is destroyed along with the ego of qualities, actions, and form, they do not retaliate. However, doing something unfavorable is to be avoided, the reason for which is that they are the devotees of that Lord. Therefore, this meaning is appropriate that they are capable, as forgiveness is proper when one has the ability. (48)
Subodhinī Prakāśa commentary by Śrī Puruṣottama Gosvāmī
Regarding "kṣut-tṛṭ" here: The words "te pūrvam uktāḥ" mean "those qualities like hunger, thirst, etc., have been mentioned earlier." (45)
At the end (iti): It is indeed appropriate, according to the popular maxim "One should desire to harm the one who desires to harm." (48)
Thus ends the explanation of the eighteen chapters in the Subodhinī Prakāśa of the first canto. (18)
Bālaprabodhini by Śrī Giridhari:
At that time, when there were no protectors, the conduct of varṇa and āśrama, which is based on the three Vedas and prescribes the path of righteousness (dharma) and material pursuits (artha) for human beings, diminishes. Consequently, due to the loss of dharma, the minds of those who are engrossed in artha and kāma will become mixed, like dogs and monkeys. (45)
Therefore, he, the king Parīkṣit, does not deserve our curse, is the complete meaning. The word "tu" (but) indicates his distinction from other kings. This distinction is further clarified by the attributes: dharma-pāla (protector of the duties of varṇa and āśrama), samrāṭ (supreme ruler), bṛhac-chravāḥ (of great renown), sākṣāt mahā-bhāgavata (a direct great devotee without any intermediary desire for results), rājarṣi (a king who acts like a sage, being unattached to sense objects), and hayamedhayāṭ (performer of the horse sacrifice). Then, anticipating the question, "How did you place a snake around his neck?", he says "dīnaḥ" (pitiable). He gives the reason for this as "kṣut-tṛṭ-śramayutaḥ" (endowed with hunger, thirst, and fatigue). (46)
Thus, without praising his own son and apprehending harm to himself from the son's actions, expressing his offense, he propitiates the Lord, saying "apāpeṣv" (regarding the sinless ones). The meaning is: "O Lord! Please forgive the sin in the form of a curse committed by the child against your sinless servants." Indicating the cause of committing the sin, he describes the child as "apakka-buddhina" (of immature intellect). Suggesting the propriety of forgiveness, he describes the Lord as "sarvātmā" (the Self of all). (47)
However, if the extent of our offense is great, then the king may take some retaliatory action, which would certainly lead to our downfall. Apprehending this view of the sons, he addresses them: "Even though insulted, deceived, cursed, rebuked, struck, and capable of retaliation, the devotees of that Lord do not retaliate against the insult, etc., done by this one (Śrī Kṛṣṇa). They themselves do not insult, etc." (48)
Hindi anuvada
At that time, the Aryan dharma (righteous conduct) of people, which is based on the duties of varṇa (social orders) and āśrama (spiritual orders) laid down in the Vedas, gets destroyed. Driven by greed for wealth and lust for sensual pleasures, people become intermixed like dogs and monkeys. (45) Emperor Parīkṣit is highly renowned and a staunch upholder of dharma. He has performed many horse sacrifices and is a most beloved devotee of the Lord. He, being a saintly king, came to our hermitage afflicted by hunger and thirst. He is never worthy of being cursed. (46) This foolish child has offended our sinless servants, the king. May the Lord, who is the Self of all, graciously forgive him. (47) Even the devotees of the Lord have the capacity to retaliate, but they do not retaliate against insults, deception, abuse, reproach, and physical assault committed by others. (48)
SB 1.18.45-48
