Parīkṣit Cursed by Śṛṅgī

This chapter contains fifty verses, out of which verses 1–10 are spoken by Sūta, verses 11–17 by the sages, and the remaining verses again by Sūta. In the midst of Sūta’s account of the cursing of Parīkṣit, verses 33–37 are spoken by Śṛṅgī and verses 40–48 by the sage Śamīka. Since this is a reported conversation, Sūta remains the principal speaker.

In this chapter, Sūta concludes the discussion of King Parīkṣit’s extraordinary deeds (karmāṇi), a topic that began in Chapter 16. In the previous chapter, he related Parīkṣit’s momentous encounter with Dharma in the form of a bull and the Earth goddess in the form of a cow. The discussion of the fine points of dharma with Dharma himself is of tremendous import. And Parīkṣit’s subjugation of Kali, who opposes dharma, ties into the whole discussion, providing insight into the specific forms of unrighteousness that strip away the very legs on which dharma stands. From this entire exchange, it can be understood that Parīkṣit’s deeds took place on a universal scale with the most significant and influential behind-the-scenes players, and not just within the localized domain of his kingdom.

Sūta begins this chapter by reminding the sages of Parīkṣit’s extraordinary birth just to underscore the uncommon nature of his death and liberation. He specifically points out that Parīkṣit overcame the fear of death and attained liberation by virtue of the wisdom teachings imparted to him by Śrī Śuka. Thus from these opening words, it can be understood that there is now a shift of emphasis from Parīkṣit’s deeds (karmāṇi) to his final departure (nidhanam). The story of his being cursed serves as a bridge between these two topics. Sūta concludes the account of the subduing of Kali by stating that Parīkṣit held no malice toward Kali because he was able to grasp the essence of all things and thus found good in Kali as well (verses 1–10).

With this momentary pause in the narrative, the sages express their appreciation for Sūta, by whose grace they are now able to drink the ambrosial nectar of the topics of Bhagavān Hari, which are continuously savored by the connoisseurs of aesthetic delight (rasa). Since Sūta had mentioned that Parīkṣit attained Śrī Kṛṣṇa’s lotus feet by virtue of the wisdom teachings imparted by Śuka, the sages now request Sūta to disclose those same teachings to them. This is a direct request on their part to hear Śrīmad Bhāgavata (verses 11–17).

In response, Sūta admits that he feels blessed, despite his inferior birth, to have the opportunity to serve those advanced in wisdom. Thus, even in delivering teachings to the sages, he feels himself to be a servant and in no way superior to them. He, moreover, declares that he will speak in accordance with his factual level of realization, just as birds fly in the sky as high as their capacity allows. Before getting to the Bhāgavata teachings, however, it was necessary to first tell the story of how Parīkṣit came to meet with Śuka. Thus begins the tale of the cursing of Parīkṣit, which is the prelude to their meeting (verses 18–23).

Once, the king went to the forest on a hunting expedition. In the course of his pursuit of the stags, he became unexpectedly overcome by hunger and thirst. While searching for water, he spotted the celebrated āśrama of the sage Śamīka. The king entered the āśrama and saw the sage sitting in meditation with closed eyes. He requested water, but the sage, being deeply absorbed in a transcognitive state, did not respond. The king felt neglected and, out of irritation, placed a dead snake on the shoulder of the sage and left (verses 24–31).

When the son of the sage (Śṛṅgī), who was playing with his friends outside, heard how his father had been insulted, he became enraged at the king’s abusive behavior. Not being able to contain his anger, he decided to punish the king. Śṛṅgī thus cursed Parīkṣit to die from the bite of the Takṣaka snake on the seventh day thenceforth. Returning to the hermitage and seeing his father with the dead snake around his neck, Śṛṅgī cried out loudly (verses 32–38).

Being thus aroused from his samādhi, the sage opened his eyes, nonchalantly set aside the snake, and inquired from his son as to what had happened. When he came to know of the curse, he was not at all pleased and chastised the son for his atrocious act. Śamīka explained the importance of the king in general, who is a representative of Viṣṇu Himself and by whose protection the citizens enjoy prosperity. He then went on to point out Parīkṣit’s own unique qualifications as the emperor among all kings. Since he was in a miserable condition when he entered their āśrama and deserved to be honorably received, he certainly did not deserve to be cursed. Śamīka then prayed to Bhagavān to forgive his foolish son, who had acted out of unripened discernment (verses 39–48).

In the final two verses, Sūta notes that Śamīka, for his own part, took no account whatsoever of the king’s offense toward him. This is the imperturbable nature of sages, who are beyond the dualities of happiness and distress (verses 49–50).

In the next chapter, we will see that Parīkṣit demonstrated the same sagelike nature. He did not become perturbed when he heard that he had been cursed; rather, he took it as the grace of Bhagavān Śrī Kṛṣṇa.