SB 1.19.14

तस्यैव मेऽघस्य परावरेशो व्यासक्तचित्तस्य गृहेष्वभीक्ष्णम् ।
निर्वेदमूलो द्विजशापरूपो यत्र प्रसक्तो भयमाशु धत्ते ॥ १४ ॥

tasyaiva me’ghasya parāvareśo
vyāsakta-cittasya gṛheṣv abhīkṣṇam
nirveda-mūlo dvija-śāpa-rūpo
yatra prasakto bhayam āśu dhatte

Synonyms

[Let alone this demonstration of Bhagavān’s grace upon Parīkṣit (i.e., graced with the presence of such a host of divine sages), for even the brāhmaṇa’s curse was occasioned by His grace alone, as expressed in the following verse (āstāṁ tāvad anugrahaḥ brahma-śāpo’pi bhagavat-prasādād eva jāta ity āha).¹⁰³]; me — unto me [(mama);¹⁰⁴ to facilitate my attainment of Him (sva-prāptaye)]; tasya eva¹⁰⁵ — [who belong to] the very same class of kings [involved in despicable acts (garhya-karmaṇa eva)]; [and who am thus (ataḥ)]; aghasya — a sinner [(pāpātmanaḥ); a perpetrator of the previously specified offense to the brāhmaṇa (tādṛśa brāhmaṇāparādha-kartuḥ)¹⁰⁶]; cittasya — whose mind; abhīkṣṇam — [is] continuously [or repeatedly (punaḥ punaḥ)¹⁰⁷]; vyāsakta — entangled; gṛheṣu — in family affairs; īśaḥ — [Bhagavān¹⁰⁸] the Supreme Regulator; parā¹⁰⁹ — [of] cause; avara — [and] effect; [has appeared (babhūva); (prādurbabhūva)¹¹⁰]; rūpaḥ — in the form; dvija-śāpa — [of] a brāhmaṇa’s curse; nirveda-mūlaḥ — [thus becoming] the root cause of my indifference [vairāgyaṁ mūlaṁ prāpti kāraṇaṁ yasmin]; [since]; yatra — in the face [of such a curse (yasmin śāpe sati)]; prasaktaḥ — a person who is attached [to family life (gṛheṣu)]; āśu — quickly [śīghram¹¹¹]; dhatte — develops; bhayam¹¹² — resignation [i.e., fear that is itself transformed into resignation (nirvinno bhavati svayam)]; [meaning that because the brāhmaṇa’s curse represented the very root of fear and would thus impel Parīkṣit’s detachment, Bhagavān made that curse the instrument toward that end (svasya vairāgya-prāpyatvāt tasya ca bhaya-mūlatvāt tad-arthaṁ dvija-śāpaṁ kāritavān ity arthaḥ)].

Translation

Unto me, who belong to the very same class of kings involved in despicable acts and who am thus a sinner, whose mind is continuously entangled in family affairs, Bhagavān, the Supreme Regulator of cause and effect, has appeared in the form of a brāhmaṇa’s curse, thus becoming the root cause of my indifference; since in the face of such a curse, a person who is attached to family life quickly develops resignation.

Notes

103Unless otherwise indicated, this and the following bracketed inserts in verse 14 are Śrīdhara Svāmī’s comments.↩
104Jīva Gosvāmī.↩
105The words tasya eva, lit., “unto that same one,” refer to Parīkṣit, the one who belonged to the same class of kings mentioned in the previous verse. Since, however, Parīkṣit associated himself with two classes of kings—those who are blessed and those who are involved in despicable acts—the words tasya eva could refer to either classification. Śrīdhara Svāmī takes tasyaiva as indicating Parīkṣit’s inclusion in the class of kings who are involved in despicable acts. Jīva Gosvāmī, on the other hand, takes it as referring to Parīkṣit’s inclusion in the class of kings who are blessed. Taken in the latter sense, the meaning would be as follows: “Unto me, who, in spite of belonging to the same dynasty of kings whose demeanor has been deemed worthy of Bhagavān’s grace, [am yet a sinner, continuously entangled in household affairs]” (tasyaiva bhagavad-anugraha-śīlānāṁ vaṁśe gaṇanīyasyāpi me …).↩
106Jīva Gosvāmī.↩
107Vīrarāghava.↩
108Vīrarāghava.↩
109The compound parāvareśe has different meanings in different contexts. The primary meaning, as given in the Gauḍīya Vaiṣṇava Abhidhāna, is “the Supreme Regulator of cause and effect” (kārya-kāraṇa-niyantā), which fits here because Bhagavān is being described both as the cause of the brāhmaṇa’s curse and its effect in the form of Parīkṣit’s detachment.↩
110Giridhara.↩
111Vallabhācārya.↩
112Several commentators including Jīva Gosvāmī and Viśvanātha Cakravartī take the word bhayam, lit., “fear,” as abhayam, “fearlessness,” with elision of the initial letter “a.” In this regard, Jīva Gosvāmī interprets the entire final quarter of the verse in a different manner as follows: “[Since] a person who is attached (prasaktaḥ) to Him (yatra, i.e., the Supreme Regulator of cause and effect, parāvareśe), quickly (āśu, i.e., śīghram eva) attains (dhatte) fearlessness (abhayam), meaning that on attaining Bhagavān’s lotus feet (tac-caraṇāravinda prāptyā), he is freed from all fear (bhāyābhāvaṁ dhatte).”↩

SB 1.19.14

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