SRIMAD BHAGAVATAM: CANTO 1

(1) 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. (2) 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. (3) 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]. (4) Never will those who live on and are engaged in service to the One Glorified in the Hymns suffer from misconceptions at the end of their own time, if they then also remember His lotus feet. (5) 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. (6) The moment the Supreme Lord left this earth aside, at that time, he, Kali, promoting irreligion, followed in this world. (7) 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. (8) 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. (9) 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. (10) 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."

(11) 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 certainly the nectar of eternity. (12) In this performance of sacrifice with an uncertain outcome, our bodies and minds are blackened by the smoke, but the pleasing by your good self of Govinda's feet is like the honey from a lotus flower. (13) Attaining higher words or the liberation from matter, not mentioning the worldly benedictions of those who are heading for their death, is of no compare to the finding of one's balance but for a moment in the association of a devotee of the Lord. (14) What man of good taste would ever have enough of relishing the nectar of the stories about the greatest and only refuge among the living beings, of whom the end of the transcendental qualities never could be established by even the greatest masters of mystic union like Lord Brahmâ and Lord S'iva? (15) Therefore describe to us who are eager to hear about it, His impartial transcendental activities, as you from your goodness for certain relate to the Supreme Lord as the greatest of the great exclusively. (16) 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]. (17) 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."

(18) Sûta said: "See how, being connected to the great ones in conversation, we, although we are from a mixed background, clearly are promoted in taking birth [in the Lord] today, so that in service of the ones advanced in knowledge we most quickly become purified from the sufferings of a disqualifying birth.(19) 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. (20) 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. (21) Who else would be worth the position of carrying the name of Supreme Lord besides Mukunda [Lord Krishna as the one granting liberation] of whose toenails the water [of the Ganges] collected by Brahmâjî emanated that via Lord S'iva purifies the whole universe. (22) Those who are firmly attached to Him 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. (23) 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."

(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 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]. (27) 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. (28) Not being received with a place to sit, water and nice words, he felt neglected and became angry that way. (29) Although he was distressed of the circumstance of being hungry and thirsty, his anger and envy against the brahmin was unprecedented, o learned ones. (30) Having lost his respect he picked up a lifeless snake with the tip of his bow and placed it in anger on the shoulder of the sage as he left to return to his palace. (31) There he wondered whether or not the 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.

(32) At the time the sage's son, who was a very powerful personality, heard, as he was playing with childish kids, of the distress the king had occasioned his father, he had said this: (33) '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. (34) 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? (35) Krishna, the Supreme Lord and ruler of those upstarts has departed being our protector - today I shall punish them myself, just witness my power.' (36) 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: (37) '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.' (38) 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."

(39) "O S'aunaka, on hearing his son crying in distress, the rishi who was born in the family of Angirâ, slowly opened his eyes and saw the dead snake on his shoulder also. (40) 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. (41) After hearing of the cursing of the king, who should never have been condemned as he was the best among man, 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. (42) In fact no one may 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 his subjects enjoy prosperity being completely protected. (43) 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. (44) Because of abolishing the monarch, will from this day on, the reaction upon this sin overtake us causing great social disruptions - the wealth will be plundered by thieves and between one another there will be killing and injuring and the stealing of animals and women. (45) 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. (46) 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'.

(47) 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: (48) '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.' (49) Thus the sage regretted the sin of his son while he personally did not think of the king his insulting him as a sin. (50) 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."

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.

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

Text 2:

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

Furthermore, Mahârâja Parîkshit was always consciously surrendered to the Personality of Godhead, and therefore he was neither afraid nor overwhelmed by fear due to a snake-bird which was to bite him because of the fury of a brahmana boy. (Vedabase)

Text 3:

After 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].

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

Text 4:

Never will those who live on and are engaged in service to the One Glorified in the Hymns suffer from misconceptions at the end of their own time, if they then also remember His lotus feet.

This was so because those who have dedicated their lives to the transcendental topics of the Personality of Godhead, of whom the Vedic hymns sing, and who are constantly engaged in remembering the lotus feet of the Lord, do not run the risk of having misconceptions even at the last moment of their lives. (Vedabase)

Text 5:

Even though present everywhere, the personality of Kali cannot flourish as long as the great powerful Lord, the son of Abhimanyu, is the factual emperor.

As long as the great, powerful son of Abhimanyu remains the Emperor of the world, there is no chance that the personality of Kali will flourish. (Vedabase)

Text 6:

The moment the Supreme Lord left this earth aside, at that time he, Kali, promoting irreligion, followed in this world.

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

Text 7:

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.

Mahârâja Parîkshit was a realist, like the bees who only accept the essence [of a flower]. He knew perfectly well that in this age of Kali, auspicious things produce good effects immediately, whereas inauspicious acts must be actually performed [to render effects]. So he was never envious of the personality of Kali. (Vedaba s e)

Text 8:

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.

Mahârâja Parîkshit considered that less intelligent men might find the personality of Kali to be very powerful, but that those who are self-controlled would have nothing to fear. The King was powerful like a tiger and took care for the foolish, careless persons. (Vedabase)

Text 9:

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.

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

Text 10:

Those 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."

Those who are desirous of achieving complete perfection in life must submissively hear all topics that are connected with the transcendental activities and qualities of the Personality of Godhead, who acts wonderfully. (Vedabase)

Text 11:

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

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

Text 12

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

We have just begun the performance of this fruitive activity, a sacrificial fire, without certainty of its result due to the many imperfections in our action. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing. (Vedabase)

Text 13

Attaining higher words or the liberation from matter, not mentioning the worldly benedictions of those who are heading for their death, is of no compare to the finding of one's balance but for a moment in the association of a devotee of the Lord.

The value of a moment's association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death. (Vedabase)

Text 14

What man of good taste would ever have enough of relishing the nectar of the stories about the greatest and only refuge among the living beings, of whom the end of the transcendental qualities never could be established by even the greatest masters of mystic union like Lord Brahmâ and Lord S'iva?

The Personality of Godhead, Lord Krishna [Govinda], is the exclusive shelter for all great living beings, and His transcendental attributes cannot even be measured by such masters of mystic powers as Lord S'iva and Lord Brahmâ. Can anyone who is expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him? (Vedabase)

Text 15:

Therefore describe to us who are eager to hear about it, His impartial transcendental activities, as you from your goodness for certain relate to the Supreme Lord as the greatest of the great exclusively.

O Sûta Gosvâmî, you are a learned and pure devotee of the Lord because the Personality of Godhead is your chief object of service. Therefore please describe to us the pastimes of the Lord, which are above all material conception, for we are anxious to receive such messages. (Vedabase)

Text 16:

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].

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

Text 17:

For that reason tell us about the supreme and purifying so wonderfully contained in bhakti [devotion] 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."

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

Text 18:

Sûta said: "See how, being connected to the great ones in conversation, we, although we are from a mixed background, clearly are promoted in taking birth [in the Lord] today, so that in service of the ones advanced in knowledge we most quickly become purified from the sufferings of a disqualifying birth.

S'rî Sûta Gosvâmî said: O God, although we are born in a mixed caste, we are still promoted in birthright simply by serving and following the great who are advanced in knowledge. Even by converising with such great souls, one can without delay cleanse oneself of all disqualifications resulting from lower births. (Vedabase)

Text 19:

And, again, what to 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.

And what to speak of those who are under the direction of the great devotees, chanting the holy name of the Unlimited, who has unlimited potency? The Personality of Godhead, unlimited in potency and transcendental by attributes, is called the ananta [Unlimited]. (Vedabase)

Text 20:

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 on herself serves the dust of the feet of He who does not demand for that service.

It is now ascertained that He [the Personality of Godhead] is unlimited and there is none equal to Him. Consequently no one can speak of Him adequately. Great demigods cannot obtain the favor of the goddess of fortune even by prayers, but this very goddess renders service unto the Lord, although He is unwilling to have such service. (Vedabase)

Text 21:

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

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

Text 22:

Those who are firmly attached to Him 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.

Self-controlled persons who are attached to the Supreme Lord S'rî Krishna can all of a sudden give up the world of material attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order of life, by which nonviolence and renunciation are consequential. (Vedabase)

Text 23:

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."

O rishis, who are as powerfully pure as the sun, I shall try to describe to you the transcendental pastimes of Vishnu as far as my knowledge is concerned. As the birds fly in the sky as far as their capacity allows, so do the learned devotees describe the Lord as far as their realization allows. (Vedabase)

Text 24-25:

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

Once upon a time Mahârâja Parîkshit, while engaged in hunting in the forest with bow and arrows, became extremely fatigued, hungry and thirsty while following the stags. While searching for a reservoir of water, he entered the hermitage of the well-known S'amîka Rishi and saw the sage sitting silently with closed eyes. (Vedabase)

Text 26:

Having restrained his sense organs, breath, mind and intelligence 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].

The muni's sense organs, breath, mind and intelligence were all restrained from material activities, and he was situated in a trance apart from the three [wakefulness, dream and unconsciousness], having achieved a transcendental position qualitatively equal with the Supreme Absolute. (Vedabase)

Text 27

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

The sage, in meditation, was covered by the skin of a stag, and long, compressed hair was scattered all over him. The King, whose palate was dry from thirst, asked him for water. (Vedabase)

Text 28

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

The King, not received by any formal welcome by means of being offered a seat, place, water and sweet addresses, considered himself neglected, and so thinking he became angry. (Vedabase)

Text 29

Although he was distressed of the circumstance of being hungry and thirsty, his anger and envy against the brahmin was unprecedented, o learned ones.

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

Text 30

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

While leaving, the King, being so insulted, picked up a lifeless snake with his bow and angrily placed it on the shoulder of the sage. Then he returned to his palace. (Vedabase)

Text 31:

There he wondered whether or not the 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 or not.

Upon returning, he began to contemplate and argue within himself whether the sage had actually been in meditation, with senses concentrated and eyes closed, or whether he had just been feigning trance just to avoid receiving a lower kshatriya. (Vedabase)

Text 32:

At the time the sage's son, who was a very powerful personality, heard, as he was playing with childish kids, of the distress the king had occasioned his father, he had said this:

The sage had a son who was very powerful, being a brahmana's son. While he was playing with inexperienced boys, he heard of his father's distress, which was occasioned by the King. Then and there the boy spoke as follows. (Vedabase)

Text 33:

'Just see how 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.

[The brâhmana's son, S'ringi, said:] O just look at the sins of the rulers who, like crows and watchdogs at the door, perpetrate sins against their masters, contrary to the principles governing servants. (Vedabase)

Text 34:

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?

The descendants of the kingly orders are definitely designated as watchdogs, and they must keep themselves at the door. On what grounds can dogs enter the house and claim to dine with the master on the same plate? (Vedabase)

Text 35:

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

After the departure of Lord S'rî Krishna, the Personality of Godhead and supreme ruler of everyone, these upstarts have flourished, our protector being gone. Therefore I myself shall take up this matter and punish them. Just witness my power. (Vedabase)

Text 36:

Thus 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:

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

Text 37:

'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.'

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

Text 38:

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

Thereafter, when the boy returned to the hermitage, he saw a snake on his father's shoulder, and out of his grief he cried very loudly. (Vedabase)

Text 39:

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

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

Text 40:

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

He threw the dead snake aside and asked his son why he was crying, whether anyone had done him harm. On hearing this, the son explained to him what had happened. (Vedabase)

Text 41:

After hearing of the cursing of the king, who should never have been condemned as he was the best among man, 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.

The father heard from his son that the King had been cursed, although he should never have been condemned, for he was the best amongst all human beings. The rishi did not congratulate his son, but, on the contrary, began to repent, saying: Alas! What a great sinful act was performed by my son. He has awarded heavy punishment for an insignificant offense. (Vedabase)

Text 42:

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

O my boy, your intelligence is immature, and therefore you have no knowledge that the king, who is the best amongst human beings, is as good as the Personality of Godhead. He is never to be placed on an equal footing with common men. The citizens of the state live in prosperity, being protected by his unsurpassable prowess. (Vedabase)

Text 43:

O my boy, 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.

My dear boy, the Lord, who carries the wheel of a chariot, is represented by the monarchical regime, and when this regime is abolished the whole world becomes filled with thieves, who then at once vanquish the unprotected subjects like scattered lambs. (Vedabase)

Text 44:

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

Due to the termination of the monarchical regimes and the plundering of the people's wealth by rogues and thieves, there will be great social disruptions. People will be killed and injured, and animals and women will be stolen. And for all these sins we shall be responsible. (Vedabase)

Text 45:

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.

At that time the people in general will fall systematically from the path of a progressive civilization in respect to the qualitative engagements of the castes and the orders of society and the Vedic injunctions. Thus they will be more attracted to economic development for sense gratification, and as a result there will be an unwanted population on the level of dogs and monkeys. (Vedabase)

Text 46:

The protector of the religion, the king, is a highly celebrated emperor; a direct devotee first class of the Lord and a saint 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.'

The Emperor Parîkshit is a pious king. He is highly celebrated and is a first-class devotee of the Personality of Godhead. He is a saint amongst royalty, and he has performed many horse sacrifices. When such a king is tired and fatigued, being stricken with hunger and thirst, he does not at all deserve to be cursed. (Vedabase)

Text 47:

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.

Then the rishi prayed to the all-pervading Personality of Godhead to pardon his immature boy, who had no intelligence and who committed the great sin of cursing a person who was completely free from all sins, who was subordinate and who deserved to be protected. (Vedabase)

Text 48:

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.'

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

Text 49:

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

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

Text 50:

Generally are the saints in this world are 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.

Generally the transcendentalists, even though engaged by others in the dualities of the material world, are not distressed. Nor do they take pleasure [in worldly things], for they are transcendentally engaged. (Vedabase)