Bhagavatapurana 1.18: athāṣṭādaśo'dhyāyaḥ

1.18.1

/0 sūta uvāca
yo vai drauṇyastravipluṣṭo na māturudare mṛtaḥ /
anugrahādbhagavataḥ kṛṣṇasyādbhutakarmaṇaḥ //

Sūta said: / Who, indeed, when scorched by the weapon of Droṇa's son, did not die in his mother's womb, / by the grace of Lord Kṛṣṇa of miraculous deeds,

1. The great Parikshit who, though scorched in his mother's womb by the missile of Aswatthaman, did not die, by the grace of the Almighty Krishna of wonderful deeds;

1.18.2

brahmakopotthitādyastu takṣakāt prāṇaviplavāt /
na sammumohorubhayādbhagavatyarpitāśayaḥ //

and who, when the destruction of his life was imminent from Takṣaka born of a brāhmaṇa's wrath, / was not bewildered by immense fear, having surrendered his mind to the Lord."

2. He who, having given his mind and heart to the Almighty Lord, was not confounded by the great peril to his life at the hands of Takshaka who was prompted by the Brahmin's rage;

1.18.3

utsṛjya sarvataḥ saṅgaṃ vijñātājitasaṃsthitiḥ /
vaiyāsakerjahau śiṣyo gaṅgāyāṃ svaṃ kalevaram //

Severing all attachment, having understood the state of the unconquered Lord, / that disciple of Vyāsa's son cast off his body in the Gaṅgā.

3. He severed himself from attachment to all things, and, having become the pupil of Sri Vyasa's son and derived from him the true knowledge of God (the independent and Supreme Lord of all), cast off his body into Ganga.

1.18.4

nottamaślokavārtānāṃ juṣatāṃ tatkathāmṛtam /
syāt sambhramo 'ntakāle 'pi smaratāṃ tatpadāmbujam //

For those whose topic of speech is He of highest renown, who relish the nectar of His narrations / and remember His lotus feet, there can be no bewilderment even at the time of death.

4. No confusion arises (in the heart) of those that have only heard of the glorious Lord, as well as of those that drink the nectar of his stories and remember (contemplate) His lotus-like feet.

1.18.5

tāvat kalirna prabhavet praviṣṭo 'pīha sarvataḥ /
yāvadīśo mahān urvyām ābhimanyava ekarāṭ //

Kali, though entered everywhere here, could not prevail / as long as the son of Abhimanyu, the great master, was the sole ruler on earth.

5. So long as the great son of Abhimanyu remains on the earth as the one Imperial Ruler, Kali cannot exercise his

influence, though he has made his entry into every part of this world.

1.18.6

yasminn ahani yarhyeva bhagavān utsasarja gām /
tadaivehānuvṛtto 'sāvadharmaprabhavaḥ kaliḥ //

On the very day and at the very moment the Lord departed from the earth, / at that very time that Kali, the origin of unrighteousness, pursued his course here.

6. The very day, the very moment, when the glorious Krishna quitted the earth, Kali, the father of unrighteousness, entered this world.

1.18.7

nānudveṣṭi kaliṃ samrāṭ sāraṅga iva sārabhuk /
kuśalānyāśu siddhyanti netarāṇi kṛtāni yat //

The emperor harbored no hatred toward Kali, extracting the essence like a bee, / because meritorious deeds bear fruit immediately, while evil ones do not [until performed].

7. The Emperor does not hate Kali; (for), like the bee, he takes only what is excellent (into consideration); (for) during the age of Kali good works soon bear fruits, but not those of the opposite kind.

1.18.8

kiṃ nu bāleṣu śūreṇa kalinā dhīrabhīruṇā /
apramattaḥ pramatteṣu yo vṛko nṛṣu vartate //

What indeed is Kali, brave against children, cowardly before the wise— / he who, watchful among the negligent, moves among men like a wolf?

8. What could possibly be done by Kali who is heroic (only) in the midst of children, and cowardly before the valiant, and who, like the wolf, is watchful of careless men?

1.18.9

upavarṇitam etadvaḥ puṇyaṃ pārīkṣitaṃ mayā /
vāsudevakathopetam ākhyānaṃ yadapṛcchata //

This purifying narrative of Parīkṣit, accompanied by discourses on Vāsudeva, / which you asked of me, has been related by me to you.

9. I have related to you the sacred story of Parikshit connected with that of Vasudeva, which you desired me to tell.

1.18.10

yā yāḥ kathā bhagavataḥ kathanīyorukarmaṇaḥ /
guṇakarmāśrayāḥ pumbhiḥ saṃsevyāstā bubhūṣubhiḥ //

Whatever stories there are of the Lord of wondrous deeds, / resting upon His virtues and deeds, should be honored by men desiring true well-being.

10. Those stories that are told about the excellent attributes and deeds of Sri Krishna, which are always fit to be told,—they all deserve to be listened to by those that would attain to the state of real existence (Moksha).”

1.18.11

/0 ṛṣaya ūcuḥ
sūta jīva samāḥ saumya śāśvatīrviśadaṃ yaśaḥ /
yastvaṃ śaṃsasi kṛṣṇasya martyānām amṛtaṃ hi naḥ //

The sages said:
Live for eternal years of pure fame, gentle Sūta, / you who proclaim Kṛṣṇa's renown, which is indeed nectar for us mortals.

11. Saunaka (Rishis) said, “O Suta the good-natured, may you live for years without end—you who tell us of the brilliant glories of Sri Krishna, which is indeed ambrosia to us mortal men.

1.18.12

karmaṇyasminn anāśvāse dhūmadhūmrātmanāṃ bhavān /
āpāyayati govinda pādapadmāsavaṃ madhu //

In this sacrificial rite of uncertain result, for us whose minds are darkened by smoke, / you make us drink the honeyed liquor of Govinda's lotus feet.

12. During this sacrifice (Karma) the fruit of which we are not sure, you give us to drink of the sweet honey in the lotus-like feet of Govinda—while we are darkened by the sacrificial smoke.

1.18.13

tulayāma lavenāpi na svargaṃ nāpunarbhavam /
bhagavatsaṅgisaṅgasya martyānāṃ kim utāśiṣaḥ //

We do not weigh even against a fraction of a moment of the company of those attached to the Lord / either heaven or freedom from rebirth; what then of the blessings of mortals?

13. We would not consider Swarga or even Moksha equal in any manner or degree to association with the votaries of the Almighty Lord. What then need be said of the hopes and blessings courted by mortal men?

1.18.14

ko nāma tṛpyedrasavit kathāyāṃ mahattamaikāntaparāyaṇasya /
nāntaṃ guṇānām aguṇasya jagmur yogeśvarā ye bhavapādmamukhyāḥ //

Who indeed, possessing a taste for aesthetic flavor, could be satiated with the discourse of Him whose sole resort is the exalted devotees, / the limit of whose qualities the masters of yoga, foremost among whom are Śiva and Brahmā, have not reached, though He is beyond material qualities?

14. Who is it that, able to perceive excellence, would be satiated with the accounts of the Lord who is the absolute re-

sort of great souls? Even the great *yogins* such as Rudra and Brahma, have not exhaustively known (all) the excellent qualities of the Lord in whom the *guṇas* (of Prakriti) do not find a place.

1.18.15

tan no bhavān vai bhagavatpradhāno mahattamaikāntaparāyaṇasya /
harerudāraṃ caritaṃ viśuddhaṃ śuśrūṣatāṃ no vitanotu vidvan //

Therefore, since you are devoted to the Lord, O learned one, / do expound to us who wish to hear the noble, immaculate acts of Hari, whose sole resort is the exalted devotees.

15. Therefore, O Learned Suta, most devoted to the Almighty, be pleased to describe to us, who are ardent to hear, the great and spotless deeds of Hari who is the one resort and support of His great votaries.

1.18.16

sa vai mahābhāgavataḥ parīkṣid yenāpavargākhyam adabhrabuddhiḥ /
jñānena vaiyāsakiśabditena bheje khagendradhvajapādamūlam //

He indeed was the great Bhāgavata, Parīkṣit, by which knowledge, named liberation, / pronounced by Vyāsa's son, he of unfailing intellect attained the lotus feet of the Lord whose emblem is the king of birds.

16. (By listening to which), indeed, that great Bhakta of Hari, Parikshit, of no mean understanding and wisdom, attained to the feet of Hari whose banner is Garuda, by means of the knowledge imparted (to him) by the son of Vyasa (Suka).

1.18.17

tan naḥ paraṃ puṇyam asaṃvṛtārtham ākhyānam atyadbhutayoganiṣṭham /
ākhyāhyanantācaritopapannaṃ pārīkṣitaṃ bhāgavatābhirāmam //

Therefore relate to us that supreme, purifying narration whose meaning is unveiled, / firmly rooted in most wonderful yoga, rich with the deeds of the Infinite, concerning Parīkṣit, delightful to the Bhāgavatas.

17. Therefore be pleased to tell us in plain words of the most holy life of Parikshit, throwing light on the wonderful Yoga he practised, and also on the deeds of the unlimited Lord Sri Krishna, most delightful to those that are devoted to Him."

1.18.18

/0 sūta uvāca
aho vayaṃ janmabhṛto 'dya hāsma vṛddhānuvṛttyāpi vilomajātāḥ /
dauṣkulyam ādhiṃ vidhunoti śīghraṃ mahattamānām abhidhānayogaḥ //

Sūta said:
Ah, today we have truly fulfilled our birth through service to the elders, even though born of a mixed union; / association with the names of the most exalted devotees swiftly dispels the distress of low birth.

18. Suta said—"How blessed indeed we are to live in this world at such a time and to be so kindly treated though of a low caste, by the wiser and elderly people, (to be able to worship Suka)! For, association, even by way of conversation, with the great soon removes the pain in the heart which is due to low birth.

1.18.19

kutaḥ punargṛṇato nāma tasya mahattamaikāntaparāyaṇasya /
yo 'nantaśaktirbhagavān ananto mahadguṇatvādyam anantam āhuḥ //

How much more then for one who chants the name of Him whose sole resort is the most exalted devotees— / the Lord of infinite power, the Infinite, whom they call Infinite because of the greatness of His virtues?

19. What then need be said (of the certainty of that effect) in the case of one who sings of the Lord, the sole resort of the great, of the Lord Ananta of boundless powers, whom the wise call by that name, because even the excellent attributes in great souls are His own.?

1.18.20

etāvatālaṃ nanu sūcitena guṇairasāmyānatiśāyanasya /
hitvetarān prārthayato vibhūtir yasyāṅghrireṇuṃ juṣate 'nabhīpsoḥ //

Indeed, this much is sufficient to indicate Him who is without equal or superior in His qualities: / leaving others who supplicate her, Fortune serves the dust of His feet, though He desires nothing.

20. In order to understand that the Almighty has in respect of His attributes no equal or none surpassing Him, it is enough to indicate this much (of His Glory); having neglected all others that solicit her (grace), the well-known Vibhooti (Lakshmi) worships (wears) the dust on His feet, though He does not seek her favour.

1.18.21

athāpi yatpādanakhāvasṛṣṭaṃ jagadviriñcopahṛtārhaṇāmbhaḥ /
seśaṃ punātyanyatamo mukundāt ko nāma loke bhagavatpadārthaḥ //

Moreover, the water of worship offered by Brahmā, issuing from the nail of His toe, / purifies the universe along with Śiva; who other than Mukunda can truly be designated by the word 'Lord' in this world?

21. Further, is there any one in the world other than Mukunda whom the word Bhagavan imports—Mukunda,

the water flowing from whose feet is used by Brahma for the worship of God, and purifies the god Siva as well as the world ?

1.18.22

yatrānuraktāḥ sahasaiva dhīrā vyapohya dehādiṣu saṅgam ūḍham /
vrajanti tat pāramahaṃsyam antyaṃ yasminn ahiṃsopaśamaḥ svadharmaḥ //

Deeply devoted to Him, the wise, having swiftly cast off the deep-seated attachment to the body and the like, / attain that ultimate state of the supreme ascetic, wherein nonviolence and tranquility are their innate nature.

22. And the wise that have begun to love Mukunda, soon get rid of their rooted attachment to the body and its belongings, and attain to that last stage of being Paramahamsas, wherein harmlessness and tranquillity form their essential virtues.

1.18.23

ahaṃ hi pṛṣṭo 'ryamaṇo bhavadbhir ācakṣa ātmāvagamo 'tra yāvān /
nabhaḥ patantyātmasamaṃ patattriṇas tathā samaṃ viṣṇugatiṃ vipaścitaḥ //

Being questioned by you, O noble sages, I shall speak as far as my understanding reaches in this matter; / just as birds fly into the sky according to their capacity, so the wise describe Viṣṇu's course according to theirs.

23. O Brahmins like unto Suryas, I shall, as desired by you, tell you (of His glories) as far as my understanding goes; birds fly aloft in the sky to the extent of their might; similarly the wise impart knowledge of Vishnu to the extent of their capability.

1.18.24

ekadā dhanurudyamya vicaran mṛgayāṃ vane /
mṛgān anugataḥ śrāntaḥ kṣudhitastṛṣito bhṛśam //

Once, taking up his bow and wandering on a hunt in the forest, / pursuing deer, he became exhausted, hungry, and exceedingly thirsty.

24. Once, stringing his bow, Parikshit went ahunting to the forest, and running after the game he became fatigued and intensely hungry and thirsty;

1.18.25

jalāśayam acakṣāṇaḥ praviveśa tam āśramam /
dadarśa munim āsīnaṃ śāntaṃ mīlitalocanam //

Not seeing any reservoir of water, he entered that hermitage; / there he saw a sage seated, serene, with eyes closed,

25. Not finding any source of water (in the forest), he entered into that well-known hermitage (of Angiras), and there saw a sage seated in tranquillity, with his eyes closed;

1.18.26

pratiruddhendriyaprāṇa manobuddhim upāratam /
sthānatrayāt paraṃ prāptaṃ brahmabhūtam avikriyam //

his senses, breath, mind, and intellect restrained, withdrawn [from worldly objects], / reached beyond the three states of consciousness, merged in Brahman, free from transformation,

26. (He saw) the sage who held his senses, breath and mind in perfect control, had withdrawn his heart from all external things, and had reached the state higher than those of waking, sleeping and dreaming, having almost become Bramhan in absolute serenity.

1.18.27

viprakīrṇajaṭācchannaṃ rauraveṇājinena ca /
viśuṣyattālurudakaṃ tathābhūtam ayācata //

covered with disheveled matted hair and a black antelope skin; / with his palate parched, the king asked that sage for water.

27. (He saw) the sage, who was covered with dishevelled hair and clad in the skin of a Ruru (deer);—and the king, whose tongue was parched up, begged for water to drink.

1.18.28

alabdhatṛṇabhūmyādirasamprāptārghyasūnṛtaḥ /
avajñātam ivātmānaṃ manyamānaścukopa ha //

Receiving no straw mat, place on the ground, or the like, and receiving no water of hospitality or gentle greeting, / feeling himself as if despised, he became angry indeed.

28. Not being offered a mat or even a place to sit on or any thing of the kind, not receiving Arghya or even kind words, the king (alas) thought himself disregarded and was greatly offended.

1.18.29

abhūtapūrvaḥ sahasā kṣuttṛḍbhyām arditātmanaḥ /
brāhmaṇaṃ pratyabhūdbrahman matsaro manyureva ca //

Afflicted by hunger and thirst, there suddenly arose toward the brāhmaṇa, O sages, / resentment and anger such as had never occurred before.

29. In the heart of the king afflicted by hunger and thirst, there arose towards that Brahman seer, feelings of enmity and anger, all of a sudden, which he had never felt before, O Saunaka.

1.18.30

sa tu brahmaṛṣeraṃse gatāsum uragaṃ ruṣā /
vinirgacchan dhanuṣkoṭyā nidhāya puram āgataḥ //

In anger, placing a lifeless snake upon the shoulder of the brahmin sage / with the tip of his bow as he was departing, he returned to his city.

30. And as he turned in anger to leave the hermitage, he threw with the end of his bow, a dead serpent round the neck of the Brahman sage and went back to the city;

1.18.31

eṣa kiṃ nibhṛtāśeṣa karaṇo mīlitekṣaṇaḥ /
mṛṣāsamādhirāhosvit kiṃ nu syāt kṣatrabandhubhiḥ //

Has he truly restrained all his senses with closed eyes, / or was this a false trance, or what could this be toward unworthy kṣatriyas?

31. For (the king was not sure) whether the Brahman was really one that had controlled his mind and other organs, and had his eyes closed (in meditation), or whether he only pretended meditation thinking that he had nothing to expect from the wretched Kshatriyas.

1.18.32

tasya putro 'titejasvī viharan bālako 'rbhakaiḥ /
rājñāghaṃ prāpitaṃ tātaṃ śrutvā tatredam abravīt //

His son, a child of great radiance playing with other boys, / hearing that his father had been subjected to offense by the king, spoke there as follows:

32. The sage's son, a young boy, burning with the splendour of virtue, while playing with other children, heard of his father's ill-treatment by the king, and there he (at once) uttered this:

1.18.33

aho adharmaḥ pālānāṃ pīvnāṃ balibhujām iva /
svāminyaghaṃ yaddāsānāṃ dvārapānāṃ śunām iva //

Ah, the unrighteousness of these rulers, fattened like crows that feed on oblations! / How wrongful of servants to act against their master, like dogs that guard the door!

33. Ha, what unrighteousness it is on the part of rulers that have like crows grown fat! How these servants misbehave towards their master, these dogs that feed upon the offerings and (should) watch at the gate!

1.18.34

brāhmaṇaiḥ kṣatrabandhurhi gṛhapālo nirūpitaḥ /
sa kathaṃ tadgṛhe dvāḥsthaḥ sabhāṇḍaṃ bhoktum arhati //

For the unworthy kṣatriya is appointed by the brāhmaṇas as a watchdog of the house; / how does he, standing at the door, deserve to eat from the vessel in that house?

34. Indeed, a Kshatriya wretch is regarded by the Brahmins as one fit only to keep watch at the gate. How is he who can only stand at the door of their houses fit to eat out of the same pot?

1.18.35

kṛṣṇe gate bhagavati śāstaryutpathagāminām /
tadbhinnasetūn adyāhaṃ śāsmi paśyata me balam //

With Lord Kṛṣṇa gone, the punisher of those who tread the wrong path, / today I shall punish those who have broken the boundaries; behold my power!

35. As the Almighty Krishna, the controller of those that go astray, is not present here, I now punish those that transgress the bounds of Dharma; see what my power is.

1.18.36

ityuktvā roṣatāmrākṣo vayasyān ṛṣibālakaḥ /
kauśikyāpa upaspṛśya vāgvajraṃ visasarja ha //

Having spoken thus, his eyes red with rage, that sage's boy / touched the waters of the Kauśikī river and hurled this thunderbolt of speech:

36. Having thus spoken to the young sons of Rishis, who were his playmates of equal age, with eyes red with anger he made Achamana with the water of the Kausiki, and sent out the thunderbolt of his word (pronounced a curse thus):--

1.18.37

iti laṅghitamaryādaṃ takṣakaḥ saptame 'hani /
daṅkṣyati sma kulāṅgāraṃ codito me tatadruham //

Because he transgressed the bounds of propriety, the snake Takṣaka, incited by my word, / shall bite on the seventh day this disgrace to his lineage, the injurer of my father.

37. "On the seventh day (from now) Takshaka urged by me will surely bite him who is the evil genius of his family and who has thus violated law and insulted my father".

1.18.38

tato 'bhyetyāśramaṃ bālo gale sarpakalevaram /
pitaraṃ vīkṣya duḥkhārto muktakaṇṭho ruroda ha //

Then, having arrived at the hermitage and seeing the carcass of a snake around his father's neck, / the boy, afflicted with sorrow, wept at the top of his voice.

38. Then the boy came to the hermitage, and, seeing his father with a dead serpent about his neck, wept aloud in distress.

1.18.39

sa vā āṅgiraso brahman śrutvā sutavilāpanam /
unmīlya śanakairnetre dṛṣṭvā cāṃse mṛtoragam //

Hearing the lamentation of his son, O brāhmaṇa, that descendant of Aṅgiras / slowly opened his eyes, and saw the dead serpent on his shoulder.

39-40. O Brahman, that sage of Angiras's family heard the wailing of his son, slowly opened his eyes, saw the dead serpent

on his own shoulder, and, removing it, inquired: "Child, why do you weep? Who has wronged you?" Thus asked, he (the boy) told him (the fact).

1.18.40

visṛjya taṃ ca papraccha vatsa kasmāddhi rodiṣi /
kena vā te 'pakṛtam ityuktaḥ sa nyavedayat //

Throwing it off, he asked: 'My child, why do you weep? / Or who has wronged you?' Being questioned thus, he reported [what had happened].

1.18.41

niśamya śaptam atadarhaṃ narendraṃ sa brāhmaṇo nātmajam abhyanandat /
aho batāṃho mahadadya te kṛtam alpīyasi droha ururdamo dhṛtaḥ //

Hearing that the lord of men, who did not deserve it, had been cursed, that brāhmaṇa did not praise his son: / 'Alas, what a great sin you have committed today! For a trifling offense, a severe punishment has been imposed.

41. The Brahmana was not pleased with his son when he was told of the curse which the king did not deserve, and said, "Alas, ignorant child, you have committed a great sin; a heavy punishment has been inflicted for a small fault."

1.18.42

na vai nṛbhirnaradevaṃ parākhyaṃ sammātum arhasyavipakvabuddhe /
yattejasā durviṣaheṇa guptā vindanti bhadrāṇyakutobhayāḥ prajāḥ //

You ought not to judge the king, who is renowned as supreme, as a common man, O you of immature intellect! / Protected by whose unbearable majesty, the subjects find blessings, free from fear from any quarter.

42. O child of unripe mind, indeed you should not at all measure (judge) the king who is known as Para (Vishnu) by (the standard of) men; for, protected by his irresistible power the subjects enjoy all security free from fears.

1.18.43

alakṣyamāṇe naradevanāmni rathāṅgapāṇāvayam aṅga lokaḥ /
tadā hi caurapracuro vinaṅkṣyatyarakṣyamāṇo 'vivarūthavat kṣaṇāt //

When the Lord who holds the discus in His hand is no longer visible under the name of the king, O dear one, / then this world, filled with thieves, being unprotected, will instantly perish like a flock of sheep without a shepherd.

43. O child, if Vishnu, the wielder of Chakra, under the name of king should not be present, this world would (then) in a moment become infested with thieves, and, undefended, come to ruin, like a flock of sheep.

1.18.44

tadadya naḥ pāpam upaityananvayaṃ yan naṣṭanāthasya vasorvilumpakāt /
parasparaṃ ghnanti śapanti vṛñjate paśūn striyo 'rthān purudasyavo janāḥ //

Therefore today sin falls upon us without end, because, when the master is lost, people become thieves in abundance
and plundering wealth, kill, curse, and rob one another of cattle, women, and possessions.

44. Therefore now (this) sin unnecessarily will fall on us owing to the wicked that would rob people of their property when the world has no protector—for men are mostly robbers; they kill and abuse one another, rob one another of their cattle, women and other property.

1.18.45

tadāryadharmaḥ pravilīyate nṛṇāṃ varṇāśramācārayutastrayīmayaḥ /
tato 'rthakāmābhiniveśitātmanāṃ śunāṃ kapīnām iva varṇasaṅkaraḥ //

Then the noble dharma of humans, based on the three Vedas and comprising the duties of class and stage of life, vanishes;
thereafter, among those whose minds are intent on wealth and desire, comes a mixing of classes, as among dogs and monkeys.

45. Then (in the absence of a king) the noble and righteous course of life would disappear (in the world); as also the habits and customs of the Varnas and Ashramas laid down in the Vedas; and this would lead to the promiscuous mixing up of the Varnas among men that are intent only upon the acquisition of wealth and the gratification of the senses, as among dogs and monkeys.

1.18.46

dharmapālo narapatiḥ sa tu samrāḍbṛhacchravāḥ /
sākṣān mahābhāgavato rājarṣirhayamedhayāṭ /
kṣuttṛṭśramayuto dīno naivāsmac chāpam arhati //

He, however, is a protector of dharma, an emperor of great renown,
a true exalted devotee of the Lord, a royal sage, a performer of the horse sacrifice;
exhausted by hunger and thirst, distressed, he in no way deserved our curse.

46. Moreover, this king (Parikshit) is a defender of righteousness and an emperor of great renown; he is further a great votary of God, and a royal sage (a pious king) who has performed Asvamedhas; overcome with hunger, thirst and fatigue, he was absolutely helpless; he does not therefore deserve our curse.

1.18.47

apāpeṣu svabhṛtyeṣu bālenāpakvabuddhinā /
pāpaṃ kṛtaṃ tadbhagavān sarvātmā kṣantum arhati //

May the Lord, the Self of all, pardon the sin
committed by a boy of unripe intellect against His own sinless servant.

47. May the Almighty and Omnipresent Lord be pleased to forgive the sin, committed by this child of immature understanding in respect of his sinless servants (devotees).

1.18.48

tiraskṛtā vipralabdhāḥ śaptāḥ kṣiptā hatā api /
nāsya tat pratikurvanti tadbhaktāḥ prabhavo 'pi hi //

Even when insulted, deceived, cursed, reviled, or even struck,
His devotees, though capable, do not retaliate.

48. Though they may be reproached, deceived, cursed, disregarded, or beaten, His devotees do not return injury though they can do so.

1.18.49

iti putrakṛtāghena so 'nutapto mahāmuniḥ /
svayaṃ viprakṛto rājñā naivāghaṃ tadacintayat //

Thus repenting the sin committed by his son, the great sage
did not even think of the wrong done to him by the king himself.

49. The great sage was thus full of regret for his son’s fault; and he did not think it a fault at all on the part of the king though he had been ill-treated by him.

1.18.50

prāyaśaḥ sādhavo loke parairdvandveṣu yojitāḥ /
na vyathanti na hṛṣyanti yata ātmāguṇāśrayaḥ //

For the most part, the virtuous in this world, when thrust into dualities by others,
neither grieve nor exult, because the self is beyond the qualities [of material nature].

50. In this world it is only through other people that the righteous are mostly brought into contact with the pairs of pleasure and pain, but they feel neither grieved nor delighted, for the self is not the abode of Guṇas (that is, pleasure, pain and other states).