श्रीमद्भागवतमहापुराणम् चतुर्थ: स्कन्ध: त्रयोदश: अध्याय: सूत उवाच - Soota said - निशम्य कौषारविणोपवर्णितं ध्रुवस्य वैकुण्ठपदाधिरोहणम् ।
प्ररूढभावो भगवत्यधोक्षजे प्रष्टुं पुनस्तं विदुर: प्रचक्रमे ॥१॥
निशम्य कौषारविणा- having heard, by Kashaaru's son (Maitreya)
उपवर्णितम् ध्रुवस्य described, Dhruva's वैकुण्ठ-पद-अधिरोहणम् to Vaikuntha abode ascent प्ररूढ-भाव: intense devotion (became) भगवति-अधोक्षजे in The Lord Who is beyond sense perception प्रष्टुम् पुन:-तम् to ask again him विदुर: प्रचक्रमे Vidura proceeded Vidura's devotion to The Lord, Who is beyond sense perception, became more intense, when he had heard of Dhruva's story as narrated by Kusharu's son Maitreya, and he proceeded to ask more questions to him.


विदुर उवाच - Vidura said - के ते प्रचेतसो नाम कस्यापत्यानि सुव्रत ।
कस्यान्ववाये प्रख्याता: कुत्र वा सत्रमासत ॥२॥
के ते प्रचेतस: नाम who were they (the) Prachetas, named
कस्य-अपत्यानि whose off springs सुव्रत O Maitreya of sacred vows! कस्य-अन्ववाये प्रख्याता: in whose line were known कुत्र वा सत्रम्-आसत where or session (of sacrifice) was placed O Maitrey, of sacred vow! They who were called Prachetas, who were they, whose offsprings were they and in whose line were they known to be born and where did their session of sacrifice take place?


मन्ये महाभागवतं नारदं देवदर्शनम् ।
येन प्रोक्त: क्रियायोग: परिचर्याविधिर्हरे: ॥३॥
मन्ये महाभागवतम् नारदम् (I) consider the great devotee Naarada,
देव-दर्शनम् येन प्रोक्त: The Lord having perceived, by whom was taught क्रियायोग: परिचर्या-विधि:-हरे: active worship, for the service procedure of Shree Hari I consider the great devotee Naarada to have perceeved The Lord and by whom the system of active worship was taught which is the proceedure of service to Hari.


स्वधर्मशीलै: पुरुषैर्भगवान् यज्ञपूरुष: ।
इज्यमानो भक्तिमता नारदेनेरित: किल ॥४॥
स्व-धर्म-शीलै: पुरुषै in own religion dedicated people (Prachetas)
भगवान् यज्ञ-पूरुष: The Lord as Sacrificial Person इज्यमान: भक्ति-मता being worshipped, by devotion minded नारदेन-ईरित: किल by Naarada was extolled indeed When by the Prachetas, who were dedicated to their own religion, The Lord as The Sacrificial Person was being worshipped, by the devotion minded Naarada, The Lord was extoled.


यास्ता देवर्षिणा तत्र वर्णिता भगवत्कथा: ।
मह्यं शुश्रुषवे ब्रह्मन् कार्त्स्न्येनाचष्टुमर्हसि ॥५॥
या:-ता: देवर्षिणा तत्र which of those, by the celestial sage, there
वर्णिता: भगवत्-कथा: described, The Lord's stories मह्यम् शुश्रुषवे to me willing to hear ब्रह्मन् कार्त्स्न्येन- O holy sage! in detail आचष्टुम्-अर्हसि to narrate are capable O Holy sage! You are capable to narrate in detail, to me who is willing to hear, those stories of The Lord which were described by the celestial sage, Naarada, there in the sacrifice session.


मैत्रेय उवाच - Maitreya said - ध्रुवस्य चोत्कल: पुत्र: पितरि प्रस्थिते वनम् ।
सार्वभौमश्रियं नैच्छदधिराजासनं पितु: ॥६॥
ध्रुवस्य च-उत्कल: पुत्र: Dhruva's and Utkala the son
पितरि प्रस्थिते वनम् on father's departing to the forest सार्व-भौम-श्रियम् the whole earth's fortune न-ऐच्छत्- did not aspire for अधिराज-आसनम् पितु: the empire of his father The son of Dhruva, Utkala, on his father's departing to the forest did not aspire for the forune of the whole earth, the throne of the empire of his father.


स जन्मनोपशान्तात्मा नि:सङ्ग: समदर्शन: ।
ददर्श लोके विततमात्मानं लोकमात्मनि ॥७॥
स: जन्मना-उपशान्त-आत्मा he, by birth, peaceful minded
नि:सङ्ग: समदर्शन: unattached and having an equal view ददर्श लोके विततम्- saw in the universe, projected आत्मानम् लोकम्-आत्मनि himself, the universe in himself He, Utkala, was peaceful minded from the very birth. He saw himself projected in the whole universe and the whole universe existing in himself.


आत्मानं ब्रह्म निर्वाणं प्रत्यस्तमितविग्रहम् ।
अवबोधरसैकात्म्यमानन्दमनुसन्ततम् ॥८॥
आत्मानम् ब्रह्म निर्वाणम् his own soul, Brahman infinite
प्रत्यस्तमित-विग्रहम् devoid of all differences अवबोध-रस- The knowledge of The Real Self एकात्म्यम्-आनन्दम्- the oneness joy अनुसन्ततम् extending everywhere In his own soul, he saw The Brahman infinite, devoid of all differences. With the knowledge of the Real Soul, he had the joy of one-ness which extended every where.


अव्यवच्छिन्नयोगाग्निदग्धकर्ममलाशय: ।
स्वरूपमवरुन्धानो नात्मनोऽन्यं तदैक्षत ॥९॥
अव्यवच्छिन्न- by uninterrupted
योग-अग्नि-दग्ध yoga fire, burnt कर्म-मल-आशय: actions impurities container, स्वरूपम्-अवरुन्धान: own Real Self not veiled न-आत्मन:-अन्यम् not self other तत्-ऐक्षत he saw By uniterrupted practice of yoga, by its fire the house of impurities of the past actions were burnt, and so he saw his real self unveiled, and non other than the self.


जडान्धबधिरोन्मत्तमूकाकृतिरतन्मति: ।
लक्षित: पथि बालानां प्रशान्तार्चिरिवानल: ॥१०॥
जड-अन्ध-बधिर-उन्मत्त stupid, blind, deaf, mad
मूक-आकृति-:-अतत्-मति: dumb personality, unlike their mind लक्षित: पथि बालानाम् was seen in the way by the ignorant प्रशान्त-अर्चि:-इव-अनल: subdued flamed like fire With a personality of a stupid, blind, deaf, mad and dumb person, unlike those in the mind, he was, by the ignorant people on the way, seen as a fire with subdued flames.


मत्वा तं जडमुन्मत्तं कुलवृद्धा: समन्त्रिण: ।
वत्सरं भूपतिं चक्रुर्यवीयांसं भ्रमे: सुतम् ॥११॥
मत्वा तम् जडम्-उन्मत्तम् thinking him to be stupid and mad
कुल-वृद्धा: स-मन्त्रिण: the family's elders, along with the ministers वत्सरम् भूपतिम् चक्रु:- Vatsara king made यवीयांसम् भ्रमे: सुतम् the younger Bhrami's son The elders of the royal family and also the ministers thought of him as stupid and mad, and so they made Vatsara, the younger son of Bhrami, the king of the earth.


स्वर्वीथिर्वत्सरस्येष्टा भार्यासूत षडात्मजान् ।
पुष्पार्णं तिग्मकेतुं च इषमूर्जं वसुं जयम् ॥१२॥
स्वर्वीथि:-वत्सरस्य-इष्टा भार्या- Swaraveethi, Vatsaraa's beloved wife
असूत षड्-आत्मजान् gave birth to six sons पुष्पार्णम् तिग्मकेतुम् Pushpaarna, Tigmaketu च इषम्-ऊर्जम् वसुम् जयम् and Isha, Oorjaa, Vasu, Jaya Vatsara's beloved wife, Swaraveethi gave birth to six sons, namely, Pushpaarna, Tigmaketu, Isha, Oorja, Vasu and Jaya.


पुष्पार्णस्य प्रभा भार्या दोषा च द्वे बभूवतु: ।
प्रातर्मध्यन्दिनं सायमिति ह्यासन् प्रभासुता: ॥१३॥
पुष्पार्णस्य प्रभा भार्या Pushpaarna Prabhaa wife
दोषा च द्वे बभूवतु: Dosa and two became प्रात:-मध्यन्दिनम् Praatah, Madhyandinam, सायम्-इति Saayam thus हि-आसन् प्रभा-सुता: indeed were Prabha's sons Pushpaarna had two wives, Prabha, daylight, and Dosha, night. Prabha's sons were, Praatah, morning, Madhyandina, mid-day, and Saayam, evening.


प्रदोषो निशिथो व्युष्ट इति दोषासुतास्त्रय: ।
व्युष्ट: सुतं पुष्करिण्यां सर्वतेजसमादधे ॥१४॥
प्रदोष: निशिथ: व्युष्ट: Pradosha, Nishitha, Vyushta,
इति दोषा-सुता:-त्रय: these Dosha's sons three व्युष्ट: सुतम् Vyushta son पुष्करिण्याम् in Pushkarinee सर्वतेजसम्--आदधे Sarvateja begot Dosha's sons were three, Pradosha, nightfall, Nishitha, midnight, Vyushta, early dawn. Vyushta, in Pushkarinee begot the son Sarvateja.


स: चक्षु: सुतमाकूत्यां मनुमवाप ह ।
मनोरसूत महिषी विरजान्नड्वला सुतान् ॥१५॥
स: चक्षु: सुतम्- he Chaakshusha (named) son, in Aakooti
मनुम्-अवाप ह Manu (who became) begot मनो:-असूत महिषी of Manu was born to queen विरजान्-नड्वला सुतान् faultless, Nadwalaa sons He gave birth to Chakshus, from Aakooti, who became the Manu. To Manu were born faultless sons through the queen Nadwalaa.


पुरुं कुत्सं त्रितं द्युम्नं सत्यवन्तमृतं व्रतम् ।
अग्निष्टोममतीरात्रं प्रद्युम्नं शिविमुल्मुकम् ॥१६॥
पुरुम् कुत्सम् त्रितम् Puru, Kutsa, Trita,
द्युम्नम् सत्यवन्तम्- Dyumna, Satyavanta, ऋतम् व्रतम् अग्निष्टोमम्- Rita, Vrata, Agnishtoma अतीरात्रम् प्रद्युम्नम् Atiraatra, Pradyumna, शिविम्-उल्मुकम् Shivi and Ulmuka The sons were, Puru, Kutsa, Trita, Dyumna, Satyavanta, Rita, Vrata, Agnishtoma, Ateeraatra, Pradyumna, Shivi and Ulmuka.


उल्मुकोऽजनयत्पुत्रान्पुष्करिण्यां षडुत्तमान् ।
अङ्गं सुमनसं ख्यातिं क्रतुमङ्गिरसं गयम् ॥१७॥
उल्मुक:-अजनयत्-पुत्रान्- Ulmuka begot sons
पुष्करिण्याम् षड्-उत्तमान् from Pushkarinee, six excellent अङ्गम् सुमनसम् ख्यातिम् Anga, Sumanasa, Khyati, क्रतुम् अङ्गिरसम् गयम् Kratu, Angirasa and Gaya From Pushkarinee, Ulmuka begot six excellent sons, namely, Anga, Sumanasa, Khyati, Kratu, Angiras and Gaya.


सुनीथाङ्गस्य या पत्नी सुषुवे वेनमुल्बणम् ।
यद्दौ: शील्यात्स राजर्षिर्निर्विण्णो निरगात्पुरात् ॥१८॥
सुनीथा-अङ्गस्य Suneethaa, Anga's
या पत्नी सुषुवे that wife boar वेनम्-उल्बणम् Vena, wicked यत्-दौ: शील्यात्- whose evil ways स: राजर्षि:-निर्विण्ण: that royal sage fed up निरगात्-पुरात् went out of the city Suneetha, Anga's that wife who boare the wicked son Vena, the royal sage fed up by his evil ways went out of the capital city.


यमङ्ग शेपु: कुपिता वाग्वज्रा मुनय: किल ।
गतासोस्तस्य भूयस्ते ममन्थुर्दक्षिणं करम् ॥१९॥
यम्-अङ्ग शेपु: कुपिता whom. O Dear One! cursed enraged
वाग्वज्रा मुनय: किल (with) words thunderbolt, the sages indeed गत-असो:-तस्य भूय:-ते gone life his, again they ममन्थु:-दक्षिणम् करम् churned right arm O Dear One! Vidura! Whom the enraged sages cursed with thunderbolt like words. When his life was gone, again, they churned his right arm.


अराजके तदा लोके दस्युभि: पीडिता: प्रजा: ।
जातो नारायणांशेन पृथुराद्य: क्षितीश्वर: ॥२०॥
अराजके तदा लोके without a king then, in the world,
दस्युभि: पीडिता: प्रजा: by robbers troubled public जात: नारायण-अंशेन was born from Naaraayana's part पृथु:-आद्य: क्षिति-ईश्वर: Prithu, first world emperor When, without a king the public was troubled by robbers, Prithu was born from the part of Naaraayana, who became the first emperor of the world.


विदुर उवाच - Vidura said - तस्य शीलनिधे: साधोर्ब्रह्मण्यस्य महात्मन: ।
राज्ञ: कथमभूद्दुष्टा प्रजा यद्विमना ययौ ॥२१॥
तस्य शील-निधे: साधो:- his (being) a serenity ocean, pious
ब्रह्मण्यस्य महात्मन: devoted to Braahmanas, the high souled राज्ञ: कथम्-अभूत्- the king's how come came to be दुष्टा प्रजा wicked son यत्-विमना ययौ due to which disheartened went (to the woods) How come, to the king who was the ocean of serenity, pious and devoted to the Beaahmanas, and a high soul, was born such a wicked son, due to which he was disheartened and went away to the woods.


किं वांहो वेन उद्दिश्य ब्रह्मदण्डमयूयुजन् ।
दण्डव्रतधरे राज्ञि मुनयो धर्मकोविदा: ॥२२॥
किम् वा-अंह: वेन उद्दिश्य what or offence, to Vena implied
ब्रह्मदण्डम्-अयूयुजन् Brahma curse applied दण्ड-व्रत-धरे राज्ञि (on) to punish vow taken the king मुनय: धर्म-कोविदा: the sages, the righteousness knowers For what offence did the knowers of righteousness, the sages implied to Vena, the king who had vowed to punish the wrong doers, and applied the Brahma curse on him.


नावध्येय: प्रजापाल: प्रजाभिरघवानपि ।
यदसौ लोकपालानां बिभर्त्योज: स्वतेजसा ॥२३॥
न-अवध्येय: प्रजापाल: not disrespected, the peoples' ruler
प्रजाभि:-अघवान्-अपि by the public, sin-full even यत्-असौ लोक-पालानाम्- because he, of the quarters' rulers बिभर्ति-ओज: स्व-तेजसा wields the might, by own glory The ruler of the people, should not be disrespected by the public, even if he is sinful, because by his own glory he wields the might of the rulers of the quarters.


एतदाख्याहि मे ब्रह्मन् सुनीथात्मजचेष्टितम् ।
श्रद्दधानाय भक्ताय त्वं परावरवित्तम: ॥२४॥

एतत्-आख्याहि मे ब्रह्मन् this relate to me O Holy Braahmana!
सुनीथा-आत्मज-चेष्टितम् Suneetha's son's activities श्रद्दधानाय भक्ताय (me) the respectful and devotee त्वम् पर-अवर-वित्तम: you, of past and future knower O Holy Braahmana! Relate to me the activities of Suneethi's son, Vena. I am your respectful devotee and you are the foremost knower of the past and the future.


मैत्रेय उवाच - Maitreya said - अङ्गोऽश्वमेघं राजर्षिराजहार महाक्रतुम् ।
नाजग्मुर्देवतास्तस्मिन्नाहूता ब्रह्मवादिभि: ॥२५॥
अङ्ग:-अश्व-मेघम् राजर्षि:- Anga, the horse sacrifice, the royal sage
आजहार महा-क्रतुम् performed the great sacrifice न-आजग्मु:-देवता:-तस्मिन्- did not come, the gods in that आहूता: ब्रह्म-वादिभि: invoked by the Veda exponents Anga, the royal sage performed the great hose sacrifice, in which, though invoked by the exponents of the Vedas, the gods did not come.


तमूचुर्विस्मितास्तत्र यजमानमथर्त्विज: ।
हवींषि हूयमानानि न ते गृह्णन्ति देवता: ॥२६॥
तम्-ऊचु:-विस्मिता:-तत्र to him said, surprised there
यजमानम्-अथ ऋत्विज: to the sacrificer then, the priests officiating हवींषि हूयमानानि the oblations poured in the fire न ते गृह्णन्ति देवता: not they are accepting the gods The officiating priests, then surprised, said to the sacrificer, Anga, ' The gods are not accepting the oblation poured in the fire by us.'


राजन् हवींष्यदुष्टानि श्रद्धयाऽऽसादितानि ते ।
छन्दांस्ययातयामानि योजितानि धृतव्रतै: ॥२६॥
राजन् हवींषि-अदुष्टानि O King! the offerings are not impure
श्रद्धया-आसादितानि ते with reverence are collected they छन्दांसि-अयात-यामानि the meters are not without force योजितानि धृत-व्रतै: applied by steadfast of vow O King! The materials of offerings are not impure, they are collected by you with reverence. Even the meters which are chanted are not without force because they are rendered by the steadfast of vow.


न विदामेह देवानां हेलनं वयमण्वपि ।
यन्न गृह्णन्ति भागान् स्वान् ये देवा: कर्मसाक्षिण: ॥२८॥
न विदाम-इह do not know here
देवानाम् हेलनम् of the gods' disrespect वयम्-अणु-अपि we the least also यत्-न गृह्णन्ति so that do not accept भागान् स्वान् offerings their ये देवा: कर्म-साक्षिण: those gods, of the procedure the witness In this sacrifice, here, we do not know of the least disrespect happening of the gods, due to which they do not accept their offerings, they who are witness to the proceedings?


मैत्रेय उवाच - Maitreya said - अङ्गो द्विजवच: श्रुत्वा यजमान: सुदुर्मना: ।
तत्प्रष्टुं व्यसृजद्वाचं सदस्यांस्तदनुज्ञया ॥२९॥
अङ्ग: द्विज-वच: श्रुत्वा Anga, the Braahmana's words hearing
यजमान: सुदुर्मना: sacrificer was disheartened तत्-प्रष्टुम् व्यसृजत्-वाचम् that to ask, broke speech (silence) सदस्यान्-तद्-अनुज्ञया of the officiating priests taking permission Anga, the sacrificer was disheartened when he heard the Brahmana's words. Taking the officiating priests' permission he broke his silence to ask about the reason for that.


नागच्छन्त्याहुता देवा न गृह्णन्ति ग्रहानिह ।
सदसस्पतयो ब्रूत किमवद्यं मया कृतम् ॥३०॥
न-आगच्छन्ति-आहुता: do not come invoked
देवा: न गृह्णन्ति gods do not accept ग्रहान्-इह Soma juice here सदस:-पतय: O Members of the Congregation! ब्रूत किम्-अवद्यम् do say what unspoken of मया कृतम् by me is done O Members of the Congregation! The gods do not come here inspite of being invoked, nor do they accept the offering of Soma juice. Do tell me what have I done which is not worthy of being spoken of?


सदस:-पतय: ऊचु: - The leaders of the congregation said - नरदेवेह भवतो नाघं तावन्मनाक् स्थितम् ।
अस्त्येकं प्राक्तनमघं यदिहेदृक् त्वमप्रज: ॥३१॥
नरदेव-इह भवत: न-अघम् O Lord of men! Here, your not is sin
तावत्-मनाक् yet, the least स्थितम् अस्ति-एकम् stands being one प्राक्तनम्-अघम् previous sin यत्-इह्-ईदृक् so that here such त्वम्-अप्रज: you (are) issue-less O Lord of the men! Here in this life, as yet there is not the least sin of yours, one sin of previous life stands, because of which a person like you is issue-less.


तथा साधय भद्रं ते आत्मानं सुप्रजं नृप ।
इष्टस्ते पुत्रकामस्य पुत्रं दास्यति यज्ञभुक् ॥३२॥
तथा साधय भद्रम् ते in such a way accomplish, blessed be you
आत्मानम् सुप्रजम् नृप yourself of good issue, O King! इष्ट:-ते पुत्र-कामस्य worshipped by you, son desiring पुत्रम् दास्यति यज्ञ-भुक् son will give, The Sacrifice Enjoyer (The Lord) O King! May you be blessed. With that end in mind, you desiring for a son, accomplish the worship of The Lord in such a manner, that The Enjoyer of the sacrifice, The Lord will give you a worthy son.


तथास्वभागधेयानि ग्रहीष्यन्ति दिवौकस: ।
यद्यज्ञपुरुष: साक्षादपत्याय हरिर्वृत: ॥३३॥
तथा-स्व-भाग-धेयानि and then own portions of sacrificial offerings
ग्रहीष्यन्ति दिवौकस: will accept the gods यत्-यज्ञ-पुरुष: because The Sacrifices' Lord साक्षात्-अपत्याय directly for progeny हरि:-वृत: Shree Hari is invoked And then the gods will accept their respective potions of the sacrificial offerings, when they see that The Lord of the sacrifices, Shree Hari is directly invoked for the sake of progeny.


तांस्तान् कामान् हरिर्दद्याद्यान् यान् कामयते जन: ।
आराधितो यथैवैष तथा पुंसां फलोदय: ॥३४॥
तान्-तान् कामान् हरि:- all those desires Shree Hari
दद्यात्-यान् यान् कामयते जन: bestows, which all seeks man आराधित: worshipped यथा-एव-एष: तथा in that manner only He accordingly पुंसाम् फल-उदय: to the people fruits obtain Shree Hari bestows on man those wishes which he has asked for. As people worship Him, accordingly they obtain the fruits.


इति व्यवसिता विप्रास्तस्य राज्ञ: प्रजायते ।
पुरोडाशं निरवपन् शिपिविष्टाय विष्णवे ॥३५॥
इति व्यवसिता विप्रा:- this resolving, the Braahmanas,
तस्य राज्ञ: प्रजायते that king's offspring (sake) पुरोडाशम् निरवपन् the offering gave शिपि-विष्टाय विष्णवे for the in animal sacrificial, to Vishnu Thus resolving, the Braahmanas, for the sake of an offspring for the king, offered a handful of boiled rice sacrificial offering, to Lord Vishnu who resides in the sacrificial animal.


तस्मात्पुरुष उत्तस्थौ हेममाल्यमलाम्बर: ।
हिरण्मयेन पत्रेण सिद्धमादाय पायसम् ॥३६॥
तस्मात्-पुरुष: उत्तस्थौ from it The Person emerged
हेम-माली-अमल-अम्बर: golden necklace, clean clothed हिरण्मयेन पत्रेण with golden vessel सिद्धम्-आदाय पायसम् cooked carrying rice milk and sugar From it The Person emerged wearing golden necklace and clean cloathes, carrying a golden vessel holding Paayasam, cooked rice with milk and sugar.


स विप्रानुमतो राजा गृहीत्वाञ्जलिनौदनम् ।
अवघ्राय मुदा युक्त: प्रादात्पत्न्या उदारधी: ॥३७॥
स: विप्र-अनुमत: राजा he, by the Braahmanas instructed, king
गृहीत्वा-अञ्जलिना-ओदनम् taking with cupped palms the rice अवघ्राय मुदा युक्त: smelled with happiness प्रादात्-पत्न्या उदार-धी: gave to wife noble-minded Instructed by the Braahmanas, the noble-minded king took the rice in his cupped palms and after smelling it, gave it to his wife with happiness.


सा तत्पुंसवनं राज्ञी प्राश्य वै पत्युरादधे ।
गर्भं काले उपावृत्ते कुमारं सुषुवेऽप्रजा ॥३८॥
सा तत्-पुंसवनम् राज्ञी she, that male child yielding (rice), queen
प्राश्य वै पत्यु:-आदधे ate indeed, with husband (union) conceived गर्भम् काले उपावृत्ते womb, in time proper कुमारम् सुषुवे-अप्रजा son gave birth, the child-less The child-less queen, ate that rice, which was male child yielding , and with husband's union, concieved in the womb and in proper time gave birth to a son.


स बाल एव पुरुषो मातामहमनुव्रत: ।
अधर्मांशोद्भवं मृत्युं तेनाभवदधार्मिक: ॥३९॥
स: बाल: एव पुरुष: he from childhood, the person
मातामहम्-अनुव्रत: grandfather's follower अधर्म-अंश-उद्भवम् non-righteousness portion born मृत्युम् तेन-अभवद्-अधार्मिक: of Death, therefore became unrighteous That person, he from childhood followed his maternal grandfather, Mrityu, Death. As he was born from the non-righteousness portion, he became unrighteous.


स शरासनमुद्यम्य मृगयुर्वनगोचर: ।
हन्त्यसाधुर्मृगान् दीनान् वेनोऽसावित्यरौज्जन: ॥४०॥
स: शरासनम्-उद्यम्य he, arrow and taking up
मृगयु:-वन-गोचर: hunter like in forests roamed हन्ति-असाधु:-मृगान् दीनान् and killed, the wicked, the deer helpless वेन:-असौ-इति-अरौत्-जन: Vena this is, thus cried people He, taking up his bow and arrow, roamed the forests like a hunter and killed innocent deer. Seeing him, the people would cry, "This is Vena!"


आक्रीडे क्रीडतो बालान् वयस्यानतिदारुण: ।
प्रसह्य निरनुक्रोश: पशुमारममारयत् ॥४१॥
आक्रीडे क्रीडत: बालान् in the play ground, playing children
वयस्यान्-अति-दारुण: of same age, very cruel प्रसह्य निरनुक्रोश: strangling them mercilessly पशुमारम्-अमारयत् like animals, killed That very cruel Vena, would most mercilessly kill, by strangling them, the same aged children, playing in the playground, like one would kill animals.


तं विचक्ष्य खलं पुत्रं शासनैर्विविधैर्नृप: ।
यदा न शासितुं कल्पो भृशमासीत्सुदुर्मना: ॥४२॥
तम् विचक्ष्य खलम् पुत्रम् him understanding, to be wicked son
शासनै:-विविधै:-नृप: by punishments various, the king यदा न शासितुम् कल्प: when, not to harness was able भृशम्-आसीत्-सुदुर्मना: very much became disheartened The king, understanding him to be a wicked son, when, by various punishments was not able to harness him, he was very much disheartened.


प्रायेणाभ्यर्थितो देवो येऽप्रजा गृहमेधिन: ।
कदपत्यभृतं दु:खं ये न विन्दन्ति दुर्भरम् ॥४३॥
प्रायेण-अभ्यर्थित: देव: surely, is propitiated The Lord
ये-अप्रजा: गृहमेधिन: (by) those issue-less householders कद्-अपत्य-भृतम् दु:खम् wicked son's great agony ये न विन्दन्ति दुर्भरम् who do not experience intolerable Surely, those householders who are issue-less, have propitiated The Lord, because they do not experience the great agony of having a wicked son which is unbearable.


यत: पापीयसी कीर्तिरधर्मश्च महान्नृणाम् ।
यतो विरोध: सर्वेषां यत आधिरनन्तक: ॥४४॥
यत: पापीयसी कीर्ति:- by which is lost the good name
अधर्म:-च महान्-नृणाम् and (is the cause) of unrighteousness of people यत: विरोध: सर्वेषाम् because of which animosity with everyone यत: आधि:-अनन्तक: (and) by which agony eternal Because of which the good name is lost, and which is the cause of great unrighteousness, because of which there is animosity with everyone and which is the cause of eternal agony.


कस्तं प्रजापदेशं वै मोहबन्धनमात्मन: ।
पण्डितो बहु मन्येत यदार्था: क्लेशदा गृहा: ॥४५॥
क:-तम् प्रजा-अपदेशम् who that son for name sake
वै मोह-बन्धनम्-आत्मन: indeed (cause of) infatuation bondage, for the self पण्डित: बहु मन्येत wise will much importance यत्-अर्था: क्लेश-दा गृहा: by which reason, affliction giving house Which wise man will give much importance to such a name sake son, who becomes a cause of infatuation bondage, and is the cause of afflictions in the house.


कदपत्यं वरं मन्ये सदपत्याच्छुचां पदात् ।
निर्विद्येत गृहान्मर्त्यो यत्क्लेशनिवहा गृहा: ॥४६॥
कद्-अपत्यम् वरम् मन्ये bad son better think
सत्-अपत्यात्-शुचाम् पदात् from worthy son, of sorrows' source निर्विद्येत गृहात्-मर्त्य: यत्- is detached from the home, a man because क्लेश-निवहा: गृहा: discord full of is the house In my opinion a bad son is preferable to a worthy son, because he is the source of all sorrows and because of whom a man gets detached from the home which is full of discord.


एवं स निर्विण्णमना नृपो गृहान्निशीथ उत्थाय महोदयोदयात् ।
अलब्धनिद्रोऽनुपलक्षितो नृभिर्हित्वा गतो वेनसुवं प्रसुप्ताम् ॥४७॥
एवम् स: निर्विण्ण-मना: thus he, dejected minded
नृप: गृहात्-निशीथे उत्थाय king, from home, at night getting up महोदय-उदयात् अलब्ध-निद्र:- prosperity increasing, not getting sleep अनुपलक्षित: नृभि:-हित्वा गत: unseen by men, leaving went वेन-सुवम् प्रसुप्ताम् Vena's mother sleeping Thus, he, the king with a dejected mind, not getting any sleep, got up in the night and from the home, where prosperity was increasing, unseen by men, went away leaving behind the sleeping Vena's mother.


विज्ञाय निर्विद्य गतं पतिं प्रजा: पुरोहितामात्यसुहृद्गणादय: ।
विचिक्युरुर्व्यामतिशोककातरा यथा निगूढं पुरुषं कुयोगिन: ॥४८॥
विज्ञाय निर्विद्य knowing disgusted
गतम् पतिम् प्रजा: gone the lord of the public पुरोहित-आमात्य- high priests, ministers सुहृद्-गण-आदय: friends and others विचिक्यु:-उर्व्याम्- searched on the earth अति-शोक-कातरा: with excessive grief overwhelmed यथा निगूढम् पुरुषम् just as in the heart concealed The Person कु-योगिन: bad Yogis The high priests and ministers, friends and others, knew that the ruler of the public had gone away disgusted. They searched for him all over the earth, just like a bad practitioner of yoga would search for The Supreme Person concealed in the heart.


अलक्षयन्त: पदवीं प्रजापतेर्हतोद्यमा: प्रत्युपसृत्य ते पुरीम् ।
ऋषीन् समेतानभिवन्द्य साश्रवो न्यवेदयन् पौरव भर्तृविप्लवम् ॥४९॥
अलक्षयन्त: पदवीम् प्रजापते:- not knowing, whereabouts of the king
हत-उद्यमा: defeated of purpose प्रत्युपसृत्य ते पुरीम् returning they to the city ऋषीन् समेतान्- the sages gathered अभिवन्द्य स-अश्रव: greeted with tears न्यवेदयन् पौरव announced, O Vidura! भर्तृ-विप्लवम् of master's disappearance They, not knowing the whereabouts of the king, defeated of pupose, returned to the city. With tearful eyes they greeted the sages who had assembled there and reported to them about the disappearance of the master.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे त्रयोदशोऽध्याय: ॥१३॥ Thus ends the thirteenth discourse in Book Four of the great and glorious Bhaagavata-Puraan.