> > Srimad Bhagavatam - Canto 4
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 4 Part 1

> > **************

> > Chapter Thirteen: Description of the Descendants of Dhruva Maharaja

> > ********

> > TEXT 1

> > suta uvaca

> > nisamya kausaravinopavarnitam

> > dhruvasya vaikuntha-padadhirohanam

> > prarudha-bhavo bhagavaty adhoksaje

> > prastum punas tam vidurah pracakrame

> > sutah uvaca--Suta Gosvami said; nisamya--after hearing; kausa--ravina--by the sage Maitreya; upavarnitam--described; dhruvasya--of Maharaja Dhruva; vaikuntha-pada--to the abode of Visnu; adhirohanam--ascent; prarudha--increased; bhavah--devotional emotion; bhagavati--unto the Supreme Personality of Godhead; adhoksaje--who is beyond the reach of direct perception; prastum--to inquire; punah--again; tam--unto Maitreya; vidurah--Vidura; pracakrame--attempted.

> > TRANSLATION

> > Suta Gosvami, continuing to speak to all the rsis, headed by Saunaka, said: After hearing Maitreya Rsi describe Dhruva Maharaja's ascent to Lord Visnu's abode, Vidura became very much enlightened in devotional emotion, and he inquired from Maitreya as follows.

> > ********

> > TEXT 2

> > vidura uvaca

> > ke te pracetaso nama

> > kasyapatyani suvrata

> > kasyanvavaye prakhyatah

> > kutra va satram asata

> > vidurah uvaca--Vidura inquired; ke--who were; te--they; pracetasah--the Pracetas; nama--of the name; kasya--whose; apatyani--sons; su-vrata--O Maitreya, who have taken an auspicious vow; kasya--whose; anvavaye--in the family; prakhyatah--famous; kutra--where; va--also; satram--the sacrifice; asata--was performed.

> > TRANSLATION

> > Vidura inquired from Maitreya: O greatly advanced devotee, who were the Pracetas? To which family did they belong? Whose sons were they, and where did they perform the great sacrifices?

> > ********

> > TEXT 3

> > manye maha-bhagavatam

> > naradam deva-darsanam

> > yena proktah kriya-yogah

> > paricarya-vidhir hareh

> > manye--I think; maha-bhagavatam--the greatest of all devotees; naradam--the sage Narada; deva--the Supreme Personality of Godhead; darsanam--who met; yena--by whom; proktah--spoken; kriya-yogah--devotional service; paricarya--for rendering service; vidhih--the procedure; hareh--to the Supreme Personality of Godhead.

> > TRANSLATION

> > Vidura continued: I know that the great sage Narada is the greatest of all devotees. He has compiled the pancaratrika procedure of devotional service and has directly met the Supreme Personality of Godhead.

> > ********

> > TEXT 4

> > sva-dharma-silaih purusair

> > bhagavan yajna-purusah

> > ijyamano bhaktimata

> > naradeneritah kila

> > sva-dharma-silaih--executing sacrificial duties; purusaih--by the men; bhagavan--the Supreme Personality of Godhead; yajna-purusah--the enjoyer of all sacrifices; ijyamanah--being worshiped; bhaktimata--by the devotee; naradena--by Narada; iritah--described; kila--indeed.

> > TRANSLATION

> > While all the Pracetas were executing religious rituals and sacrificial ceremonies and thus worshiping the Supreme Personality of Godhead for His satisfaction, the great sage Narada described the transcendental qualities of Dhruva Maharaja.

> > ********

> > TEXT 5

> > yas ta devarsina tatra

> > varnita bhagavat-kathah

> > mahyam susrusave brahman

> > kartsnyenacastum arhasi

> > yah--which; tah--all those; devarsina--by the great sage Narada; tatra--there; varnitah--narrated; bhagavat-kathah--preachings pertaining to the activities of the Lord; mahyam--unto me; susrusave--very eager to hear; brahman--my dear brahmana; kartsnyena--fully; acastum arhasi--kindly explain.

> > TRANSLATION

> > My dear brahmana, how did Narada Muni glorify the Supreme Personality of Godhead, and what pastimes were described in that meeting? I am very eager to hear of them. Kindly explain fully about that glorification of the Lord.

> > ********

> > TEXT 6

> > maitreya uvaca

> > dhruvasya cotkalah putrah

> > pitari prasthite vanam

> > sarvabhauma-sriyam naicchad

> > adhirajasanam pituh

> > maitreyah uvaca--the great sage Maitreya said; dhruvasya--of Dhruva Maharaja; ca--also; utkalah--Utkala; putrah--son; pitari--after the father; prasthite--departed; vanam--for the forest; sarvabhauma--including all lands; sriyam--opulence; na aicchat--did not desire; adhiraja--royal; asanam--throne; pituh--of the father.

> > TRANSLATION

> > The great sage Maitreya replied: My dear Vidura, when Maharaja Dhruva departed for the forest, his son, Utkala, did not desire to accept the opulent throne of his father, which was meant for the ruler of all the lands of this planet.

> > ********

> > TEXT 7

> > sa janmanopasantatma-

> > nihsangah sama-darsanah

> > dadarsa loke vitatam

> > atmanam lokam atmani

> > sah--his son Utkala; janmana--from the very beginning of his birth; upasanta--very well satisfied; atma--soul; nihsangah--without attachment; sama-darsanah--equipoised; dadarsa--saw; loke--in the world; vitatam--spread; atmanam--the Supersoul; lokam--all the world; atmani--in the Supersoul.

> > TRANSLATION

> > From his very birth, Utkala was fully satisfied and unattached to the world. He was equipoised, for he could see everything resting in the Supersoul and the Supersoul present in everyone's heart.

> > ********

> > TEXT 8-9

> > atmanam brahma nirvanam

> > pratyastamita-vigraham

> > ava bodha-rasaikatmyam

> > anandam anusantatam

> > avyavacchinna-yogagni-

> > dagdha-karma-malasayah

> > svarupam avarundhano

> > natmano 'nyam tadaiksata

> > atmanam--self; brahma--spirit; nirvanam--extinction of material existence; pratyastamita--ceased; vigraham--separation; avabodha-rasa--by the mellow of knowledge; eka-atmyam--oneness; anandam--bliss; anusantatam--expanded; avyavacchinna--continuous; yoga--by practice of yoga; agni--by the fire; dagdha--burned; karma--fruitive desires; mala--dirty; asayah--in his mind; svarupam--constitutional position; avarundhanah--realizing; na--not; atmanah--than the Supreme Soul; anyam--anything else; tada--then; aiksata--saw.

> > TRANSLATION

> > By expansion of his knowledge of the Supreme Brahman, he had already attained liberation from the bondage of the body. This liberation is known as nirvana. He was situated in transcendental bliss, and he continued always in that blissful existence, which expanded more and more. This was possible for him by continual practice of bhakti-yoga, which is compared to fire because it burns away all dirty, material things. He was always situated in his constitutional position of self-realization, and he could not see anything else but the Supreme Lord and himself engaged in discharging devotional service.

> > ********

> > TEXT 10

> > jadandha-badhironmatta-

> > mukakrtir atan-matih

> > laksitah pathi balanam

> > pras-antarcir ivanalah

> > jada--foolish; andha--blind; badhim--deaf; unmatta--mad; muka--dumb; akrtih--appearance; a-tat--not like that; matih--his intelligence; laksitah--he was seen; pathi--on the road; balanam--by the less intelligent; pras-anta--calmed; arcih--with flames; iva--like; analah--fire.

> > TRANSLATION

> > Utkala appeared to the less intelligent persons on the road to be foolish, blind, dumb, deaf and mad, although actually he was not so. He remained like fire covered with ashes, without blazing flames.

> > ********

> > TEXT 11

> > matva tam jadam unmattam

> > kula-vrddhah samantrinah

> > vatsaram bhupatim cakrur

> > yaviyamsam bhrameh sutam

> > matva--thinking; tam--Utkala; jadam--without intelligence; unmattam--mad; kula-vrddhah--the elderly members of the family; samantrinah--with the ministers; vatsaram--Vatsara; bhu-patim--ruler of the world; cakruh--they made; yaviyamsam--younger; bhrameh--of Bhrami; sutam--son.

> > TRANSLATION

> > For this reason the ministers and all the elderly members of the family thought Utkala to be without intelligence and, in fact, mad. Thus his younger brother, named Vatsara, the son of Bhrami, was elevated to the royal throne, and he became king of the world.

> > ********

> > TEXT 12

> > svarvithir vatsarasyesta

> > bharyasuta sad-atmajan

> > pusparnam tigmaketum ca

> > isam urjam vasum jayam

> > svarvithih--Svarvithi; vatsarasya--of King Vatsara; ista--very dear; bharya--wife; asuta--gave birth to; sat--six; atmajan--sons; pusparnam--Pusparna; tigmaketum--Tigmaketu; ca--also; isam--Isa; urjam--Urja; vasum--Vasu; jayam--Jaya.

> > TRANSLATION

> > King Vatsara had a very dear wife whose name was Svarvithi, and she gave birth to six sons, named Pusparna, Tigmaketu, Isa, Urja, Vasu and Jaya.

> > ********

> > TEXT 13

> > pusparnasya prabha bharya

> > dosa ca dve babhuvatuh

> > pratar madhyandinam sayam

> > iti hy asan prabha-sutah

> > pusparnasya--of Pusparna; prabha--Prabha; bharya--wife; dosa--Dosa; ca--also; dve--two; babhuvatuh--were; pratah--Pratar; madhyandinam--Madhyandinam; sayam--Sayam; iti--thus; hi--certainly; asan--were; prabha-sutah--sons of Prabha.

> > TRANSLATION

> > Pusparna had two wives, named Prabha and Dosa. Prabha had three sons, named Pratar, Madhyandinam and Sayam.

> > ********

> > TEXT 14

> > pradoso nisitho vyusta

> > iti dosa-sutas trayah

> > vyustah sutam puskarinyam

> > sarvatejasam adadhe

> > pradosah--Pradosa; nisithah--Nisitha; vyustah--Vyusta; iti--thus; dosa--of Dosa; sutah--sons; trayah--three; vyustah--Vyusta; sutam--son; puskarinyam--in Puskarini; sarva-tejasam--named Sarvateja (all-powerful); adadhe--begot.

> > TRANSLATION

> > Dosa had three sons--Pradosa, Nisitha and Vyusta. Vyusta's wife was named Puskarini, and she gave birth to a very powerful son named Sarvateja.

> > ********

> > TEXT 15-16

> > sa caksuh sutam akutyam

> > patnyam manum avapa ha

> > manor asuta mahisi

> > virajan nadvala sutan

> > purum kutsam tritam dyumnam

> > satyavantam rtam vratam

> > agnistomam atiratram

> > pradyumnam sibim ulmukam

> > sah--he (Sarvateja); caksuh--named Caksuh; sutam--son; akutyam--in Akuti; patnyam--wife; manum--Caksusa Manu; avapa--obtained; ha--indeed; manoh--of Manu; asuta--gave birth to; mahisi--queen; virajan--without passion; nadvala--Nadvala; sutan--sons; purum--Puru; kutsam--Kutsa; tritam--Trita; dyumnam--Dyumna; satyavantam--Satyavan; rtam--Rta; vratam--Vrata; agnistomam--Agnistoma; atiratmm--Atiratra; pradyumnam--Pradyumna; sibim--Sibi; ulmukam--Ulmuka.

> > TRANSLATION

> > Sarvateja's wife, Akuti, gave birth to a son named Caksusa, who became the sixth Manu at the end of the Manu millennium. Nadvala, the wife of Caksusa Manu, gave birth to the following faultless sons: Puru, Kutsa, Trita, Dyumna, Satyavan, Rta, Vrata, Agnistoma, Atiratra, Pradyumna, Sibi and Ulmuka.

> > ********

> > TEXT 17

> > ulmuko 'janayat putran

> > puskarinyam sad uttaman

> > angam sumanasam khyatim

> > kratum angirasam gayam

> > ulmukah--Ulmuka; ajanayat--begot; putran--sons; puskarinyam--in Puskarini, his wife; sat--six; uttaman--very good; angam--Anga; sumanasam--Sumana; khyatim--Khyati; kratum--Kratu; angirasam--Angira; gayam--Gaya.

> > TRANSLATION

> > Of the twelve sons, Ulmuka begot six sons in his wife Puskarini. They were all very good sons, and their names were Anga, Sumana, Khyati, Kratu, Angira and Gaya.

> > ********

> > TEXT 18

> > sunithangasya ya patni

> > susuve venam ulbanam

> > yad-dauhsilyat sa rajarsir

> > nirvinno niragat purat

> > sunitha--Sunitha; angasya--of Anga; ya--she who; patni--the wife; susuve--gave birth to; venam--Vena; ulbanam--very crooked; yat--whose; dauhsilyat--on account of bad character; sah--he; rajarsih--the saintly King Anga; nirvinnah--very disappointed; niragat--went out; purat--from home.

> > TRANSLATION

> > The wife of Anga, Sunitha, gave birth to a son named Vena, who was very crooked. The saintly King Anga was very disappointed with Vena's bad character, and he left home and kingdom and went out to the forest.

> > ********

> > TEXT 19-20

> > yam anga sepuh kupita

> > vag-vajra munayah kila

> > gatasos tasya bhuyas te

> > mamanthur daksinam karam

> > arajake tada loke

> > dasyubhih piditah prajah

> > jato narayanamsena

> > prthur adyah ksitisvarah

> > yam--him (Vena) whom; anga--my dear Vidura; sepuh--they cursed; kupitah--being angry; vak-vajrah--whose words are as strong as a thunderbolt; munayah--great sages; kila--indeed; gata-asoh tasya--after he died; bhuyah--moreover; te--they; mamanthuh--churned; daksinam--right; karam--hand; arajake--being without a king; tada--then; loke--the world; dasyubhih--by rogues and thieves; piditah--suffering; prajah--all the citizens; jatah--advented; narayana--of the Supreme Personality of Godhead; amsena--by a partial representation; prthuh--Prthu; adyah--original; ksiti-isvarah--ruler of the world.

> > TRANSLATION

> > My dear Vidura, when great sages curse, their words are as invincible as a thunderbolt. Thus when they cursed King Vena out of anger, he died. After his death, since there was no king, all the rogues and thieves flourished, the kingdom became unregulated, and all the citizens suffered greatly. On seeing this, the great sages took the right hand of Vena as a churning rod, and as a result of their churning, Lord Visnu in His partial representation made His advent as King Prthu, the original emperor of the world.

> > ********

> > TEXT 21

> > vidura uvaca

> > tasya sila-nidheh sadhor

> > brahmanyasya mahatmanah

> > rajnah katham abhud dusta

> > praja yad vimana yayau

> > vidurah uvaca--Vidura said; tasya--of him (Anga); sila-nidheh--reservoir of good characteristics; sadhoh--saintly person; brahmanyasya--lover of brahminical culture; mahatmanah--great soul; rajnah--of the king; katham--how; abhut--it was; dusta--bad; praja--son; yat--by which; vimanah--being indifferent; yayau--he left.

> > TRANSLATION

> > Vidura inquired from the sage Maitreya: My dear brahmana, King Anga was very gentle. He had high character and was a saintly personality and lover of brahminical culture. How is it that such a great soul got a bad son like Vena, because of whom he became indifferent to his kingdom and left it?

> > ********

> > TEXT 22

> > kim vamho vena uddisya

> > brahma-dandam ayuyujan

> > danda-vrata-dhare rajni

> > munayo dharma-kovidah

> > kim--why; va--also; amhah--sinful activities; vene--unto Vena; uddisya--seeing; brahma-dandam--the curse of a brahmana; ayuyujan--they desired to award; danda-vrata-dhare--who carries the rod of punishment; rajni--unto the king; munayah--the great sages; dharma-kovidah--completely conversant with religious principles.

> > TRANSLATION

> > Vidura also inquired: How is it that the great sages, who were completely conversant with religious principles, desired to curse King Vena, who himself carried the rod of punishment, and thus awarded him the greatest punishment [brahma-sapa]?

> > ********

> > TEXT 23

> > navadhyeyah praja-palah

> > prajabhir aghavan api

> > yad asau loka-palanam

> > bibharty ojah sva-tejasa

> > na--never; avadhyeyah--to be insulted; praja-palah--the king; prajabhih--by the citizens; aghavan--ever sinful; api--even though; yat--because; asau--he; loka-palanam--of many kings; bibharti--maintains; ojah--prowess; sva-tejasa--by personal influence.

> > TRANSLATION

> > It is the duty of all citizens in a state never to insult the king, even though he sometimes appears to have done something very sinful. Because of his prowess, the king is always more influential than all other ruling chiefs.

> > ********

> > TEXT 24

> > etad akhyahi me brahman

> > sunithatmaja-cestitam

> > sraddadhanaya bhaktaya

> > tvam paravara-vittamah

> > etat--all these; akhyahi--please describe; me--unto me; brahman--O great brahmana; sunitha-atmaja--of the son of Sunitha, Vena; cestitam--activities; sraddahanaya--faithful; bhaktaya--unto your devotee; tvam--you; para-avara--with past and future; vit-tamah--well conversant.

> > TRANSLATION

> > Vidura requested Maitreya: My dear brahmana, you are well conversant with all subjects, both past and future. Therefore I wish to hear from you all the activities of King Vena. I am your faithful devotee, so please explain this.

> > ********

> > TEXT 25

> > maitreya uvaca

> > angosvamedham rajarsir

> > ajahara maha-kratum

> > najagmur devatas tasminn

> > ahuta brahma-vadibhih

> > maitreyah uvaca--Maitreya answered; angah--King Anga; asvamedham--asvamedha sacrifice; raja-rsih--the saintly king; ajahara--executed; maha-kratum--great sacrifice; na--not; ajagmuh--came; devatah--the demigods; tasmin--in that sacrifice; ahutah--being invited; brahma-vadibhih--by the brahmanas expert in executing sacrifices.

> > TRANSLATION

> > Sri Maitreya replied: My dear Vidura, once the great King Anga arranged to perform the great sacrifice known as asvamedha. All the expert brahmanas present knew how to invite the demigods, but in spite of their efforts, no demigods participated or appeared in that sacrifice.

> > ********

> > TEXT 26

> > tam ucur vismitas tatra

> > yajamanam athartvijah

> > havimsi h uyamanani

> > na te grhnanti devatah

> > tam--unto King Anga; ucuh--said; vismitah--in wonder; tatra--there; yajamanam--to the institutor of the sacrifice; atha--then; rtvijah--the priests; havimsi--offerings of clarified butter; huyamanani--being offered; na--not; te--they; grhnanti--accept; devatah--the demigods.

> > TRANSLATION

> > The priests engaged in the sacrifice then informed King Anga: O King, we are properly offering the clarified butter in the sacrifice, but despite all our efforts the demigods do not accept it.

> > ********

> > TEXT 27

> > rajan havimsy adustani

> > sraddhayasaditani te

> > chandamsy ayata-yamani

> > yojitani dhrta-vrataih

> > rajan--O King; havimsi--sacrificial offerings; adustani--not polluted; sraddhaya--with great faith and care; asaditani--collected; te--your; chandamsi--the mantras; ayata-yamani--not deficient; yojitani--properly executed; dhrta-vrataih--by qualified brahmanas.

> > TRANSLATION

> > O King, we know that the paraphernalia to perform the sacrifice is well collected by you with great faith and care and is not polluted. Our chanting of the Vedic hymns is also not deficient in any way, for all the brahmanas and priests present here are expert and are executing the performances properly.

> > ********

> > TEXT 28

> > na vidameha devanam

> > helanam vayam anv api

> > yan na grhnanti bhagan svan

> > ye devah karma-saksinah

> > na--not; vidama--can find; iha--in this connection; devanam--of the demigods; helanam--insult, neglect; vayam--we; anu--minute; api--even; yat--because of which; na--not; grhnanti--accept; bhagan--shares; svan--own; ye--who; devah--the demigods; karma-saksinah--witnesses for the sacrifice.

> > TRANSLATION

> > Dear King, we do not find any reason that the demigods should feel insulted or neglected in any way, but still the demigods who are witnesses for the sacrifice do not accept their shares. We do not know why this is so.

> > ********

> > TEXT 29

> > maitreya uvaca

> > ango dvija-vacah srutva

> > yajamanah sudurmanah

> > tat prastum vyasrjad vacam

> > sadasyams tad-anujnaya

> > maitreyah uvaca--the great sage Maitreya answered; angah--King Anga; dvija-vacah--the brahmanas' words; srutva--after hearing; yajamanah--the performer of the sacrifice; sudurmanah--very much aggrieved in mind; tat--about that; prastum--in order to inquire; vyasrjat vacam--he spoke; sadasyan--to the priests; tat--their; anujnaya--taking permission.

> > TRANSLATION

> > Maitreya explained that King Anga, after hearing the statements of the priests, was greatly aggrieved. At that time he took permission from the priests to break his silence and inquired from all the priests who were present in the sacrificial arena.

> > ********

> > TEXT 30

> > nagacchanty ahuta deva

> > na grhnanti grahan iha

> > sadasas-patayo bruta

> > kim avadyam maya krtam

> > na--not; agacchanti--are coming; ahutah--being invited; devah--the demigods; na--not; grhnanti--are accepting; grahan--shares; iha--in the sacrifice; sadasah-patayah--my dear priests; bruta--kindly tell me; kim--what; avadyam--offense; maya--by me; krtam--was committed.

> > TRANSLATION

> > King Anga addressed the priestly order: My dear priests, kindly tell me what offense I have committed. Although invited, the demigods are neither taking part in the sacrifice nor accepting their shares.

> > ********

> > TEXT 31

> > sadasas-pataya ucuh

> > nara-deveha bhavato

> > nagham tavan manak sthitam

> > asty ekam praktanam agham

> > yad ihedrk tvam aprajah

> > sadasah-patayah ucuh--the head priests said; nara-deva--O King; iha--in this life; bhavatah--of you; na--not; agham--sinful activity; tavat manak--even very slight; sthitam--situated; asti--there is; ekam--one; praktanam--in the previous birth; agham--sinful activity; yat--by which; iha--in this life; idrk--like this; tvam--you; aprajah--without any son.

> > TRANSLATION

> > The head priests said: O King, in this life we do not find any sinful activity, even within your mind, so you are not in the least offensive. But we can see that in your previous life you performed sinful activities due to which, in spite of your having all qualifications, you have no son.

> > ********

> > TEXT 32

> > tatha sadhaya bhadram te

> > atmanam suprajam nrpa

> > istas te putra-kamasya

> > putram dasyati yajna-bhuk

> > tatha--therefore; sadhaya--execute the sacrifice to get; bhadram--good fortune; te--to you; atmanam--your own; su-prajam--good son; nrpa--O King; istah--being worshiped; te--by you; putra-kamasya--desiring to have a son; putram--a son; dasyati--He will deliver; yajna-bhuk--the Lord, the enjoyer of the sacrifice.

> > TRANSLATION

> > O King, we wish all good fortune for you. You have no son, but if you pray at once to the Supreme Lord and ask for a son, and if you execute the sacrifice for that purpose, the enjoyer of the sacrifice, the Supreme Personality of Godhead, will fulfill your desire.

> > ********

> > TEXT 33

> > tatha sva-bhagadheyani

> > grahisyanti divaukasah

> > yad yajna-purusah saksad

> > apatyaya harir vrtah

> > tatha--thereupon; sva-bhaga-dheyani--their shares in the sacrifice; grahisyanti--will accept; diva-okasah--all the demigods; yat--because; yajna-purusah--the enjoyer of all sacrifices; saksat--directly; apatyaya--for the purpose of a son; harih--the Supreme Personality of Godhead; vrtah--is invited.

> > TRANSLATION

> > When Hari, the supreme enjoyer of all sacrifices, is invited to fulfill your desire for a son, all the demigods will come with Him and take their shares in the sacrifice.

> > ********

> > TEXT 34

> > tams tan kaman harir dadyad

> > yan yan kamayate janah

> > aradhito yathaivaisa

> > tatha pumsam phalodayah

> > tan tan--those; kaman--desired objects; harih--the Lord; dadyat--will award; yan yan--whatsoever; kamayate--desires; janah--the person; aradhitah--being worshiped; yatha--as; eva--certainly; esah--the Lord; tatha--similarly; pumsam--of men; phala-udayah--the result.

> > TRANSLATION

> > The performer of the sacrifices [under karma-kanda activities] achieves the fulfillment of the desire for which he worships the Lord.

> > ********

> > TEXT 35

> > iti vyavasita vipras

> > tasya rajnah prajataye

> > purodasam niravapan

> > sipi-vistaya visnave

> > iti--thus; vyavasitah--having decided; viprah--the brahmanas; tasya--his; rajnah--of the king; prajataye--for the purpose of getting a son; purodasam--the paraphernalia of sacrifice; niravapan--offered; sipi-vistaya--to the Lord, who is situated in the sacrificial fire; visnave--to Lord Visnu.

> > TRANSLATION

> > Thus for the sake of a son for King Anga, they decided to offer oblations to Lord Visnu, who is situated in the hearts of all living entities.

> > ********

> > TEXT 36

> > tasmat purusa uttasthau

> > hema-maly amalambarah

> > hiranmayena patrena

> > siddham adaya payasam

> > tasmat--from that fire; purusah--a person; uttasthau--appeared; hema-mali--with a golden garland; amala-ambarah--in white garments; hiranmayena--golden; patrena--with a pot; siddham--cooked; adaya--carrying; payasam--rice boiled in milk.

> > TRANSLATION

> > As soon as the oblation was offered in the fire, a person appeared from the fire altar wearing a golden garland and a white dress. He was carrying a golden pot filled with rice boiled in milk.

> > ********

> > TEXT 37

> > sa vipranumato raja

> > grhitvanjalinaudanam

> > avaghraya muda yuktah

> > pradat patnya udara-dhih

> > sah--he; vipra--of the brahmanas; anumatah--taking permission; raja--the King; grhitva--taking; anjalina--in his joined palms; odanam--rice boiled in milk; avaghraya--after smelling; muda--with great delight; yuktah--fixed; pradat--offered; patnyai--to his wife; udara-dhih--liberal-minded.

> > TRANSLATION

> > The King was very liberal, and after taking permission from the priests, he took the preparation in his joined palms, and after smelling it he offered a portion to his wife.

> > ********

> > TEXT 38

> > sa tat pum-savanam rajni

> > prasya vai patyur adadhe

> > garbham kala upavrtte

> > kumaram susuve 'praja

> > sa--she; tat--that food; pum-savanam--which produces a male child; rajni--the Queen; prasya--eating; vai--indeed; patyuh--from the husband; adadhe--conceived; garbham--pregnancy; kale--when the due time; upavrtte--appeared; kumaram--a son; susuve--gave birth to; apraja--having no son.

> > TRANSLATION

> > Although the Queen had no son, after eating that food, which had the power to produce a male child, she became pregnant by her husband, and in due course of time she gave birth to a son.

> > ********

> > TEXT 39

> > sa bala eva puruso

> > matamaham anuvratah

> > adharmamsodbhavam mrtyum

> > tenabhavad adharmikah

> > sah--that; balah--child; eva--certainly; purusah--male; matamaham--maternal grandfather; anuvratah--a follower of; adharma--of irreligion; amsa--from a portion; udbhavam--who appeared; mrtyum--death; tena--by this; abhavat--he became; adharmikah--irreligious.

> > TRANSLATION

> > That boy was born partially in the dynasty of irreligion. His grandfather was death personified, and the boy grew up as his follower; he became a greatly irreligious person.

> > ********

> > TEXT 40

> > sa sarasanam udyamya

> > mrgayur vana-gocarah

> > hanty asadhur mrgan dinan

> > veno 'sav ity araujjanah

> > sah--that boy of the name Vena; sarasanam--his bow; udyamya--taking up; mrgayuh--the hunter; vana-gocarah--going into the forest; hanti--used to kill; asadhuh--being very cruel; mrgan--deer; dinan--poor; venah--Vena; asau--there he is; iti--thus; araut--would cry; janah--all the people.

> > TRANSLATION

> > After fixing his bow and arrow, the cruel boy used to go to the forest and unnecessarily kill innocent deer, and as soon as he came all the people would cry, "Here comes cruel Vena! Here comes cruel Vena!"

> > ********

> > TEXT 41

> > akride kridato balan

> > vayasyan atidarunah

> > prasahya niranukrosah

> > pasu-maram amarayat

> > akride--in the playground; kridatah--while playing; balan--boys; vayasyan--of his age; ati-darunah--very cruel; prasahya--by force; niranukrosah--merciless; pasu-maram--as if slaughtering animals; amarayat--killed.

> > TRANSLATION

> > The boy was so cruel that while playing with young boys of his age he would kill them very mercilessly, as if they were animals meant for slaughter.

> > ********

> > TEXT 42

> > tam vicaksya khalam putram

> > sasanair vividhair nrpah

> > yada na sasitum kalpo

> > bhrsam asit sudurmanah

> > tam--him; vicaksya--observing; khalam--cruel; putram--son; sasanaih--by punishments; vividhaih--different kinds of; nrpah--the King; yada--when; na--not; sasitum--to bring under control; kalpah--was able; bhrsam--greatly; asit--became; su-durmanah--aggrieved.

> > TRANSLATION

> > After seeing the cruel and merciless behavior of his son, Vena, King Anga punished him in different ways to reform him, but was unable to bring him to the path of gentleness. He thus became greatly aggrieved.

> > ********

> > TEXT 43

> > prayenabhyarcito devo

> > ye 'praja grha-medhinah

> > kad-apatya-bhrtam duhkham

> > ye na vindanti durbharam

> > prayena--probably; abhyarcitah--was worshiped; devah--the Lord; ye--they who; aprajah--without a son; grha-medhinah--persons living at home; kad-apatya--by a bad son; bhrtam--caused; duhkham--unhappiness; ye--they who; na--not; vindanti--suffer; durbharam--unbearable.

> > TRANSLATION

> > The King thought to himself: Persons who have no son are certainly fortunate. They must have worshiped the Lord in their previous lives so that they would not have to suffer the unbearable unhappiness caused by a bad son.

> > ********

> > TEXT 44

> > yatah papiyasi kirtir

> > adharmas ca mahan nrnam

> > yato virodhah sarvesam

> > yata adhir anantakah

> > yatah--on account of a bad son; papiyasi--sinful; kirtih--reputation; adharmah--irreligion; ca--also; mahan--great; nrnam--of men; yatah--from which; virodhah--quarrel; sarvesam--of all people; yatah--from which; adhih--anxiety; anantakah--endless.

> > TRANSLATION

> > A sinful son causes a person's reputation to vanish. His irreligious activities at home cause irreligion and quarrel among everyone, and this creates only endless anxiety.

> > ********

> > TEXT 45

> > kas tam prajapadesam vai

> > moha-bandhanam atmanah

> > pandito bahu manyeta

> > yad-arthah klesada grhah

> > kah--who; tam--him; praja-apadesam--son in name only; vai--certainly; moha--of illusion; bandhanam--bondage; atmanah--for the soul; panditah--intelligent man; bahu manyeta--would value; yat-arthah--because of whom; klesa-dah--painful; grhah--home.

> > TRANSLATION

> > Who, if he is considerate and intelligent, would desire such a worthless son? Such a son is nothing but a bond of illusion for the living entity, and he makes one's home miserable.

> > ********

> > TEXT 46

> > kad-apatyam varam manye

> > sad-apatyac chucam padat

> > nirvidyeta grhan martyo

> > yat-klesa-nivaha grhah

> > kad-apatyam--bad son; varam--better; manye--I think; sat-apatyat--than a good son; sucam--of grief; padat--the source; nirvidyeta--becomes detached; grhat--from home; martyah--a mortal man; yat--because of whom; klesa-nivahah--hellish; grhah--home.

> > TRANSLATION

> > Then the King thought: A bad son is better than a good son because a good son creates an attachment for home, whereas a bad son does not. A bad son creates a hellish home from which an intelligent man naturally becomes very easily detached.

> > ********

> > TEXT 47

> > evam sa nirvinna-mana nrpo grhan

> > nisitha utthaya mahodayodayat

> > alabdha-nidro 'nupalaksito nrbhir

> > hitva gato vena-suvam prasuptam

> > evam--thus; sah--he; nirvinna-manah--being indifferent in mind; nrpah--King Anga; grhat--from home; nisithe--in the dead of night; utthaya--getting up; maha-udaya-udayat--opulent by the blessings of great souls; alabdha-nidrah--being without sleep; anupalaksitah--without being seen; nrbhih--by people in general; hitva--giving up; gatah--went off; vena-suvam--the mother of Vena; prasuptam--sleeping deeply.

> > TRANSLATION

> > Thinking like that, King Anga could not sleep at night. He became completely indifferent to household life. Once, therefore, in the dead of night, he got up from bed and left Vena's mother [his wife], who was sleeping deeply. He gave up all attraction for his greatly opulent kingdom, and, unseen by anyone, he very silently gave up his home and opulence and proceeded towards the forest.

> > ********

> > TEXT 48

> > vijnaya nirvidya gatam patim prajah

> > purohitamatya-suhrd-ganadayah

> > vicikyur urvyam atisoka-katara

> > yatha nigudham purusam kuyoginah

> > vijnaya--after understanding; nirvidya--being indifferent; gatam--had left; patim--the King; prajah--all the citizens; purohita--priests; amatya--ministers; suhrt--friends; gana-adayah--and people in general; vicikyuh--searched; urvyam--on the earth; ati-soka-kata-rah--being greatly aggrieved; yatha--just as; nigudham--concealed; purusam--the Supersoul; ku-yoginah--inexperienced mystics.

> > TRANSLATION

> > When it was understood that the King had indifferently left home, all the citizens, priests, ministers, friends, and people in general were greatly aggrieved. They began to search for him all over the world, just as a less experienced mystic searches out the Supersoul within himself.

> > ********

> > TEXT 49

> > alaksayantah padavim prajapater

> > hatodyamah pratyupasrtya te purim

> > rsin sametan abhivandya sasravo

> > nyavedayan paurava bhartr-viplavam

> > alaksayantah--not finding; padavim--any trace; prajapate h--of King Anga; hata-udyamah--having become disappointed; pratyu-pasrtya--after returning; te--those citizens; purim--to the city; rsin--the great sages; sametan--assembled; abhivandya--after making respectful obeisances; sa-asravah--with tears in their eyes; nyaveda-yan--informed; paurava--O Vidura; bhartr--of the King; viplavam--the absence.

> > TRANSLATION

> > When the citizens could not find any trace of the King after searching for him everywhere, they were very disappointed, and they returned to the city, where all the great sages of the country assembled because of the King's absence. With tears in their eyes the citizens offered respectful obeisances and informed the sages in full detail that they were unable to find the King anywhere.

> > Back to the running text