Chapter 18 – Curse of the Brāhmaṇa
Sūta said:
1.) Though scorched in the mother’s womb by the missile discharged by Aśwatthāmā (the son of Droṇa), king Parīkṣit did not die (was saved from extinction) by the grace of Śrī Kṛṣṇa of glorious deeds.
2.) Having given his mind and heart to the Lord, he did not feel embarrassed even when faced with the terrible fear of meeting his death at the hands of the serpent Takṣaka, spurred on by the anger (curse) of a Brāhmaṇa boy.
3.) Shaking off attachment to everything, he accepted the discipleship of the sage Śuka (the celebrated son of Vyāsa) and, having realized the truth about the Divine Śrī Kṛṣṇa, cast off his body on the bank of the Gaṅgā.
4.) No confusion arises, even at the hour of death, in the minds of those who talk of none else than the Supreme Person Śrī Kṛṣṇa of excellent renown, enjoy His nectar-like stories and contemplate on His lotus-feet.
5.) Kali was powerless on this earth,even though he had penetrated every part of it, so long as the great king Parīkṣit (son of Abhimanyu) continued to rule over the same as its undisputed sovereign.
6.)As a matter of fact, Kali the progenitor of unrighteousness, had set his foot on the earth the very day (begins), the very moment Śrī Kṛṣṇa ended his divine līlā in this earthly realm and went back to his abode.
7.) The emperor did not hate Kali. He enjoys the essence like the black-bee (which enjoys fragrance without destroying the flower). (For during the Kali age) good actions (even when merely intended) bear fruit quickly while other actions (sins) do not fructify till they are committed.
8.) In fact, of what account is Kali, who is heroic in the midst of children (the ignorant) but is cowardly, before the wise (strong-minded), and who like the wolf is ever alert to take the careless humans by surprise.
9.) I have thus related to you (O sages !) the sacred life-account of king Parīkṣit, connected as it is with the story of the Divine Śrī Kṛṣṇa (son of Vāsudeva); this was what you enquired of me.
10.) Śrī Kṛṣṇa performed many glorious deeds which is always fit subject for discourse. Humans seeking blessedness should therefore, listen with rapt attention to all His stories that depict His virtues and narrate His glories.
The sages said:
11.) Oh gentle-natured Sūta, may you live for years without number—you who recount the untarnished glory of Śrī Kṛṣṇa, which is like nectar to us mortals (humans).
12.) To us, whose body has been soiled by the smoke arising from the sacrificial fires, even while we are engaged in this sacrificial performance, the fruit of which is uncertain, you give to drink to our heart’s content the sweet and inebriating honey flowing from the lotus-feet of Lord Govinda (Śrī Kṛṣṇa)!
13.) We cannot compare heaven, and Liberation (from the cycle of births) with the slightest period of time (spent) in the company of (devotees who are) associates of the Supreme Person (Śrī Kṛṣṇa). What to say of the blessings (the desired objects like kingdom etc.) of ordinary humans?
14.) What person of good taste would feel satisfied with hearing the story of the Lord, who is the only and final goal of the greatest saints? Even masters of Yoga, headed by Lord Śiva and the lotus-born Brahmā, have not been able to exhaust the virtues of the Lord, who is beyond the Guṇas of Prakṛti.
15.) Therefore, O learned Sūta, to whom, among us all, God is the foremost concern of life, tell us at length the noble and holy doings of Śrī Hari (Śrī Kṛṣṇa), who is the only and final resort of the greatest souls, eager as we are to hear of them.
16.) That great devotee of the Lord, king Parīkṣit of no mean understanding, attained to the feet of Śrī Kṛṣṇa (whose banner bears the emblem of Garuḍa, the king of the birds), which are otherwise known by the name of final beatitude, through wisdom taught by the sage Śuka (in the form of a story).
17.) Therefore narrate to us in plain language that extremely holy account told to Parīkṣit (the Bhāgavata Purāṇa) leading to firm adherence to the most wonderful Yoga of Love (Prema bhakti / devotion that generates Love for God) and containing the stories about the Eternal (Śrī Kṛṣṇa) (which are) liked by persons devoted to the Supreme Person.
Sūta said:
18.) Oh, alas, though we are those sustained merely by birth (in a fleeting body), and even if we used to be ignorant individuals (in the past), simply by following the ways of the wise or by associating with advanced souls, the connection through the power of the names and association of these great personalities (who constantly long to speak about the glories of Śrī Kṛṣṇa) quickly dispels the distress of our ignorant condition and mental suffering.
19.) What to say again about the person who chants the name of the Supreme Person (Śrī Kṛṣṇa), the only and final resort of the noblest souls. For infinite is the Lord and infinite His Powers; nay, it is because He is possessed of endless virtues that they call Him Ananta (the one without an end / infinite).
20.) Indeed, this much indication of the qualities of the one whose glories are unsurpassed and without equal is still considered less when that Supreme Person is praised. For one who has given up other desires (of the world) and simply takes shelter of the dust of His feet, even without desiring any opulence, all glories naturally come to that person (who has surrendered to God).
21.) Again, the water which was offered by the Creator (Brahmā) to wash the feet of the Lord (when He assumed a cosmic Form at the sacrifice of the demon king Bali) and then flowed from the nails of His toes (in the form of the Gaṇgā—verses 3 and 4 of Discourse 21 of Book VIII) sanctifies the whole universe along with Lord Śiva (who bore it on His head in response to the prayer of king Bhagīratha, the river of Gaṇgā). Under such circumstances, who other than Lord Śrī Kṛṣṇa (the Bestower of liberation) could deserve the epithet ‘Bhagavān’ in this world?
22.) The wise that have developed love for Him shake off in no time their deep-rooted attachment to their body etc., and enter that last stage of Paramahaṃsa’s (recluses) in which the practice of non-violence and control of the senses become one’s sacred duties.
23.) O sages that shine like the sun, I who have been asked by your honour, shall describe to you in detail (his glories) to the best of my abilities. Just as birds soar up in the sky to the extent of their might, similarly the learned ones impart the knowledge of Śrī Kṛṣṇa to the extent of their capacity alone.
24.) Once upon a time, (king Parīkṣit) with his bow strung, went on a-hunting to the forest and (while) pursuing a deer, became exhausted and was extremely hungry and thirsty.
25.) Finding no reservoir of water (near at hand), he entered that (famous) hermitage (of sage Śamīka) and saw a sage seated in tranquillity, with his eyes closed.
26.) Having held his senses and breath, (the sage whose) mind and intellect in perfect control, had withdrawn himself from the world; and having reached that immutable state which lies beyond the three states of consciousness (wakefulness, dream and sleep), he had become one with Brahma.
27.) His body was covered with unloosed matted hair and the skin of a black deer. Finding him in this state, Parīkṣit asked him for water (to drink), his tongue being parched (with thirst).
28.) Being unoffered (a mat of) grass or even (a place on) the ground (to sit on) and not getting (usual) respectful offerings and courteous words, he (Parīkṣit) felt himself disregarded and grew angry.
29.) His mind being oppressed with hunger and thirst, there arose in him, all of a sudden, a feeling of enmity and anger against the sage, which, O Śaunaka, he had never entertained before (against a Brāhmana sage).
30.) While departing, he indignantly threw with the end of his bow a dead serpent across the shoulder (round the neck) of the Brāhmana sage and returned to his capital.
31.) (The king wanted to ascertain) whether he (the sage) had controlled all his sense organs and (consequently closed his eyes (in real meditation) or whether he had pretended meditation (thinking) that he had nothing to do with vile rulers (kings).
32.) Having heard that his father was subjected to ill- treatment, his (the sage’s) son (by name Śṛṅgī) who was young (but) very brilliant and was playing with other children, spoke there as follows.
33.) Oh, what a great injustice it is when rulers—fattened and living off the people (through taxes and other benefits)—commit offenses against the master (sages who pray for their well-being), just as if gatekeepers or watch dogs were to offend (attack) their own lord!
34.) Indeed, a King connected to the power of action (who has the sole authority of the kingdom) was established by those possessing spiritual wisdom (sages who pray for the well-being of the king) as the king is the guardian of where they live. How then can this individual, whose role is to guard the gates of the kingdom & implement proper conduct among their citizens, behave in such a way?
35.) Now that Śrī Kṛṣṇa, the chastiser of those who have strayed from the path of virtue, has departed, I shall presently correct those that have violated the rules of decorum. Just see how powerful I am!”
36.) Having thus spoken (to his playmates), the young sage sipped water from the Kauśikī river, and his eyes turning red with anger, he hurled a thunderbolt in the form of the following curse:—
37.) Takṣaka (a chief of the serpents), urged by me, shall on the seventh day (from today) bite this transgressor of limits (of dharma), the destroyer of his own family (due to the act of adharma which taints the entire family of it), who has troubled my father.
38.) Then, having approached his hermitage and seeing his father with the dead body of the serpent around his neck, the boy was overwhelmed with grief and wept aloud.
39-40.) On hearing the laments of his son, O Śaunaka, the sage Śamīka (the descendant of the family of Aṅgiras) gradually opened his eyes; and throwing off the dead serpent,which he saw lying across his shoulder, enquired: “Oh child, why are you crying? Has anyone done you any harm?” Thus asked, the boy told him (all that had happened).
41.) Having heard that the king was cursed undeservedly, sage Śamīka did not give a compliment to his son, (He said) “Alas! Oh ignorant child! What a great sin you have committed in inflicting heavy punishment for a minor fault.
42.) Oh (child of) immature intellect, it does not behove you to judge a king, who bears the name of Śrī Viṣṇu (Parīkṣit’s birth name, Viṣṇurāta) by the standard of ordinary men! Protected by his formidable strength, the people are rid of all fear and secure blessings of all sorts.
43.) When Śrī Viṣṇu (who wields a discus in one of his hands), appearing under the name of ‘king’, is screened from our view, dear child, thieves will crop forth in large numbers and the world, which will be unprotected then, will perish like a flock of sheep in a moment.
44.) When the ruler is dead, thieves will rob the people of their property and the evil that befalls them in this way will now fall on our head (since we shall be held responsible for the ruler’s death, the cause of all this anarchy and lawlessness), even though we have no direct connection with it; nay, when people take to robbery in large numbers, they attack and abuse one another and snatch one another’s cattle, womenfolk and wealth.
45.) When noble and dharmic rulers depart, the divine order of life dissolves among people. The sacred system of varṇa (spiritual temperament) and āśrama (stages of life), which sustains truth through Vedic practices, collapses. Without guidance, people become absorbed only in material pursuits—wealth and pleasure—forgetting the higher aim of life. As a result, society becomes confused and chaotic, like a pack of animals (dogs and monkeys) with no spiritual direction, giving rise to a loss of purity and divine harmony in human life.
46.) Emperor Parīkṣit, moreover, is a monarch of wide renown and a protector of righteousness; nay, he is a great devotee of the Lord and a royal sage who has performed a number of sacrifices. Again, he was overcome with hunger, thirst and fatigue and absolutely helpless; hence he did not deserve our curse to that extent.
47.) May the Supreme Person who resides in all, please pardon this boy of immature intellect for the sin committed by him against His sinless servant (devotee of god, Parīkṣit).
48.) His devotees, even though powerful, do not retaliate even if (they are) reproached, cheated, cursed, insulted or struck.
49.) The great sage, though himself maltreated by the king, did not regard it as (the king’s) fault at all, but was distressed by the offence committed by his son Śamīka (in cursing the king).
50.) In this world, generally, good persons are also subjected to the pairs of opposites such as pleasure and pain, but they are neither distressed nor delighted when it appears, as the Soul is not affected by the attributes (Guṇās, which create the feelings of) happiness, misery, etc (as they have risen above the Guṇās / bodily consciousness).
Thus ends the eighteenth discourse entitled “Curse of the Brāhmaṇa”, in Book One of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized souls).
Summarization Of The Entire Chapter :
After recounting the divine history of how King Parīkṣit had subdued Kali (The Yuga), Sūta begins by highlighting how the King was protected from death even before his birth—while still in his mother’s womb—by the supreme grace of Śrī Kṛṣṇa. This protection, granted when he was attacked by the fiery missile of Aśvatthāmā, is a profound symbol of Divine Providence and the Lord’s unfailing guardianship of His devotees. Parīkṣit was not just any king; he was born under divine protection, and his life bore the unmistakable marks of destiny, devotion, and dharma.
Later in his life, when he heard of his impending death by the curse of a Brāhmaṇa boy, Parīkṣit did not panic. Unlike the worldly who cling to life with fear, Parīkṣit remained composed. Having surrendered his heart to Śrī Kṛṣṇa, he had transcended the fear of death. He renounced all worldly attachments and sought refuge in the spiritual wisdom of Śrī Śuka, the enlightened sage, and thus prepared to leave his body with full awareness by the sacred Gaṅgā river. His death was not an end, but a sacred fulfillment of his soul’s divine journey—a glorious passage into the Lord’s eternal abode.
Sūta declares a deep spiritual truth here: those who are devoted to Śrī Kṛṣṇa, who listen to His glories, sing His names, and meditate upon His lotus feet, remain undisturbed even in the face of death. Their minds are not bewildered by the fear of the unknown, for their consciousness is anchored in the eternal.
Parīkṣit’s righteous rule acted as a barrier against the age of Kali. Though Kali had already descended upon the earth following the departure of Śrī Kṛṣṇa, it was powerless to exert its full influence as long as the king, who was like a spiritual firewall, reigned. Yet Parīkṣit did not hate Kali. Instead, he recognized that even this dark age has its unique spiritual opportunity: in Kali Yuga, a mere intention toward goodness can bear fruit, and a single utterance of the Lord’s name carries great merit. Just as a bee gathers honey without harming the flower, Parīkṣit tolerated Kali without being corrupted.
Nevertheless, Kali is a deceiver—cowardly before the wise but bold before the ignorant, like a wolf ready to ambush the unsuspecting. Sūta praises Parīkṣit’s greatness and explains that his life, woven into the story of Śrī Kṛṣṇa, is a sacred narrative worthy of deep contemplation.
At this point, the assembled sages at Naimiṣāraṇya, overcome with spiritual thirst, bless Sūta and praise him for giving them the nectar of Kṛṣṇa-kathā (sacred glories of Śrī Kṛṣṇa), which is far sweeter and more enduring than the fruits of sacrificial rituals or even liberation itself. They declare that even a moment spent in the company of devotees—those immersed in the Lord’s stories—is more precious than heavenly pleasures or worldly gains.
They urge Sūta to continue telling the divine narrative of Śrī Hari, who is the ultimate refuge of all souls, even beyond the reach of the greatest yogīs and the other gods. The sages recognize Parīkṣit as a model devotee whose devotion and wisdom, imparted by Śuka, led him directly to the feet of the Lord.
Sūta humbly responds, acknowledging that even if one is born low or is initially ignorant, proximity to saintly devotees, and repeated listening to the glories of the Supreme Person, purifies the heart. The greatness of chanting the holy names of the Lord, he says, lies in their limitless power. The Lord is called “Ananta” because His glories are without end, and even the highest praise seems insufficient when describing His magnificence.
Sūta proclaims that the very water which once washed the feet of the Lord and descended to earth as Gaṅgā—is testimony to the Lord’s supremacy. Who else can truly be called ‘Bhagavān’ other than Śrī Kṛṣṇa, who liberates all?
Saints who have fallen in love with God quickly abandon attachments to the body and reach the highest stage of Paramahaṃsas—those who live beyond dualities, whose very life is an offering to Truth. Sūta affirms his humble intent to narrate the holy Bhāgavata—to the extent of his ability, just as birds soar as high as they can into the sky.
The narration then shifts to the fateful event that led to Parīkṣit’s curse. While on a hunting expedition, the King, weary and thirsty, entered the hermitage of Sage Śamīka. The sage was in deep meditation—his senses withdrawn, his consciousness absorbed in Brahma (the absolute). Unaware of the king’s presence due to his deep absorption in meditation, he did not notice the king enter his house. In a moment of fatigue and ego-induced anger, Parīkṣit felt slighted. Forgetting his usual restraint, he placed a dead snake around the sage’s neck. This act is a moment of weakness, not of malice.
This seemingly trivial act had vast consequences. When the sage’s son, Śṛṅgī, heard of this, he was inflamed with pride and blinded by immaturity. Though still a child, his anger was fierce, and he cursed King Parīkṣit to die in seven days—bitten by the serpent Takṣaka. The curse was uttered not out of deep spiritual insight, but out of hurt pride and youthful rashness. Here, the Bhāgavata gives a profound warning: even a Brāhmaṇa’s power, when misused through immaturity and emotion, can cause great harm.
When Sage Śamīka awoke and heard of the incident, he was filled with sorrow—not for himself, but for the unintended consequences of his son’s impulsive curse. He explained to his son that Parīkṣit, though momentarily overcome by thirst and anger, was a protector of dharma and a devotee of Śrī Viṣṇu. His slight was born of physical exhaustion, not malice. Śamīka lamented the grave error of equating such a king with ordinary men.
The sage elaborated on a powerful truth: when righteous rulers are cursed or removed, chaos befalls society. Thieves, disorder, and adharma rise. Without such guardians, the fabric of Vedic society—the structure of varṇāśrama, the practice of dharma—is destroyed. When rulers fall, sages too bear the karmic weight of the resulting anarchy, even if they were not directly involved.
Śamīka offered a prayer of forgiveness to the Supreme Lord for his son’s offense against the Lord’s devotee. He understood that true devotees, even when insulted, never retaliate, and that such tolerance is a hallmark of spiritual greatness.
The chapter closes with an overarching spiritual insight: even great souls suffer the pairs of opposites in this world, but they remain unaffected at heart, established in the Self. They move through life not from ego, but from the inner light of surrender, wisdom, and unwavering love for the Supreme.
Short Questions & Answers :
Q1: What is the spiritual significance of King Parīkṣit being saved in the womb by Lord Kṛṣṇa?
A: It signifies the Lord’s unwavering protection of His devotees. Even in the most helpless state—within the womb and threatened by destruction—divine grace shields the devotee in whichever form of life they enter into. It also establishes Parīkṣit’s sacred role in the cosmic plan from the very beginning of his life.
Q2: How does King Parīkṣit respond to the curse of death by serpent bite, and what does it teach us?
A: He accepts the curse with calmness and detachment, without resentment. This illustrates the depth of his devotion and surrender. Spiritually, it teaches that a true devotee sees divine will even in adversity, embracing fate as an opportunity for liberation rather than reacting with ego or fear.
Q3: What does the king’s decision to renounce his kingdom and sit by the Gaṅgā signify in spiritual life?
A: It symbolizes the transition from worldly responsibility to inner seeking. By letting go of his royal identity and worldly duties, Parīkṣit embodies vairāgya (dispassion) and śaraṇāgati (surrender). It teaches the importance of spiritual prioritization, especially when time is limited.
Q4: What role does Śrī Śuka play in King Parīkṣit’s final days, and what does this imply about the guru-disciple relationship?
A: Śrī Śuka serves as the divine guide who reveals the eternal truths of Bhāgavata Dharma to the dying king. This emphasizes the necessity of receiving sacred knowledge from a self-realized teacher. The relationship is one of trust, humility, and inner awakening through wisdom.
Q5: Why is it said that Kali could not overpower the earth during Parīkṣit’s reign?
A: Because the king upheld dharma with spiritual insight and strength, he was a deterrent to Kali’s influence. Spiritually, this shows that even in dark times (Kali Yuga), the presence of a righteous, God-centered leader can protect the world from decline.
Q6: What is symbolized by Parīkṣit placing a dead snake on the sage’s neck, and what deeper message lies in the aftermath?
A: The act symbolizes a moment when an individual’s desire is unfulfilled—Parīkṣit desired hospitality and acknowledgement from the sage, but received silence instead. This unmet expectation triggered anger, revealing how even a virtuous person can be momentarily overcome by inner agitation when desire becomes unfulfilled (as in kali yuga, the demon kali also resides in unfulfilled desires). However, the response of the sage—non-retaliation and sorrow over his son’s harsh curse—teaches forgiveness, spiritual maturity, and the gravity of impulsive speech, especially in spiritual matters.
Q7: What lesson does Sage Śamīka impart about judging and punishing others?
A: He condemns his son’s hasty judgment and points out the king’s essential role in maintaining social order. The sage teaches that spiritual humility involves restraint in reacting to faults, and one must understand the greater role of divine justice rather than acting out of pride or anger.
Q8: How do the sages at Naimiṣāraṇya respond to hearing about King Parīkṣit’s story?
A: They are deeply moved and filled with reverence. Their response reflects the joy and spiritual nourishment that comes from hearing the Lord’s glories. It affirms the importance of satsaṅga (holy company) and listening to divine narratives as a path to liberation.
Q9: What does the sages’ declaration about the value of a moment spent in the company of devotees teach us?
A: It highlights that even a brief association with realized souls has greater spiritual benefit than heavenly pleasures or even liberation. This underscores the transformative power of devotion-centered association.
Q10: What is Sūta’s attitude toward his role in narrating the Bhāgavata Purāṇa, and what does it reveal spiritually?
A: Sūta speaks with humility, acknowledging his limitations while glorifying the power of divine association and storytelling. Spiritually, it shows that even those who feel unworthy can become divine instruments when connected to the glories of God and His devotees.
