श्रीमद्भागवतमहापुराणम् चतुर्थ: स्कन्ध: चतुर्दश: अध्याय: मैत्रेय उवाच - Maitreya said - भृगवादयस्ते मुनयो लोकानां क्षेमदर्शिन: ।
गोप्तर्यसति वै नृणां पश्यन्त: पशुसाम्यताम् ॥१॥
भृगु-आदय:-ते मुनय: Bhrigu and other of those sages
लोकानाम् क्षेम-दर्शिन: of the peoples' welfare wishers, गोप्तरि-असति वै नृणाम् rulers absence indeed, of the people पश्यन्त: पशु-साम्यताम् observed beast like behaviour Bhrigu and those other sages, who were concerned about the welfare of the public, saw that in the absence of a ruler the people behaved like beasts.


वीर मातरमाहूय सुनीथां ब्रह्मवादिन: ।
प्रकृत्यसम्मतं वेनमभ्यषिञ्चन् पतिं भुव: ॥२॥
वीर मातरम्-आहूय O Mighty Vidura! mother calling for
सुनीथाम् ब्रह्म-वादिन: Suneethaa, the Veda expounding sages प्रकृति-असम्मतम् वेनम्- ministers not agreeing, Vena अभ्यषिञ्चन् पतिम् भुव: crowned the ruler of the land O Mighty Vidura! The sages who were the expounders of the Vedas, called for the mother Suneethaa, and even though the ministers did not agree, they crowned Vena as the ruler of the earth.


श्रुत्वा नृपासनगतं वेनमत्युग्रशासनम् ।
निलिल्युर्दस्यव: सद्य: सर्पत्रस्ता इवाखव: ॥३॥
श्रुत्वा नृप-आसन-गतम् hearing royal throne ascended
वेनम्-अति-उग्र-शासनम् Vena very fierce ruler निलिल्यु:-दस्यव: सद्य: disappeared robbers soon सर्प-त्रस्ता: इव-आखव: snake distressed like mice The robbers and dacoits hearing that Vena the fierce ruler had ascended the throne, disappeared as the mice distressed by the snake disappear .


स आरूढनृपस्थान उन्नद्धोऽष्टविभूतिभि: ।
अवमेने महाभागान् स्तब्ध: सम्भावित: स्वत: ॥४॥
स: आरूढ नृप-स्थान: he ascending the royal throne
उन्नद्ध:-अष्ट-विभूतिभि: prospering by the eight protectors अवमेने महा-भागान् despised the holy men स्तब्ध: सम्भावित: स्वत: arrogant conceited by nature As he ascended the royal throne, he became prosperous due to the wealth of the eight protectors of the world. By nature he was concieted and arrogant, now, he even dispised the holy men.


एवं मदान्ध उत्सिक्तो निरङ्कुश इव द्विप: ।
पर्यटन् रथमास्थाय कम्पयन्निव रोदसी ॥५॥
एवम् मद-अन्ध: उत्सिक्त: thus by intoxication (of power) blinded, highly arrogant
निरङ्कुश: इव द्विप: ungoverned by a goad like an elephant पर्यटन् रथम्-आस्थाय touring on a chariot mounted कम्पयन्-इव रोदसी giving shivers to earth and heaven Thus, he was blinded by the intoxication of power, highly arrogant, like an elephant ungoverned by a goad, mounted a chariot and toured all over sending shivers to the earth and heaven.


न यष्टव्यं न दातव्यं न होतव्यं द्विजा: क्वचित् ।
इति न्यवारयद्धर्मं भेरीघोषेण सर्वश: ॥६॥
न यष्टव्यम् न दातव्यम् will not do sacrifice, will not give charity
न होतव्यम् द्विजा: क्वचित् will not pour oblations, Braahmanas at all इति न्यवारयत्-धर्मम् this banned religious rites भेरी-घोषेण सर्वश: with drum beats all around With the accompaniment of drum beats he declared ban on all religious rites, all around, saying, 'The twice born (Braahmanas) will not conduct sacrifices, bestow gifts or pour oblations in the fire, at all.'


वेनस्यावेक्ष्य मुनयो दुर्वृत्तस्य विचेष्टितम् ।
विमृश्य लोकव्यसनं कृपयोचु: स्म सत्रिण: ॥७॥
वेनस्य-अवेक्ष्य मुनय: Vena's seeing the sages
दुर्वृत्तस्य विचेष्टितम् the wicked's evil ways विमृश्य लोक-व्यसनम् thinking of the people's calamity कृपया-ऊचु: स्म सत्रिण: with compassion said the sacrificing priests Observing the evil ways of the wicked Vena, the sages who were the sacrificing priests, concerned of the people's calamity, said with compassion.


अहो उभयत: प्राप्तं लोकस्य व्यसनं महत् ।
दारुण्युभयतो दीप्ते इव तस्करपालयो: ॥८॥
अहो उभयत: प्राप्तम् Alas! on both sides has come
लोकस्य व्यसनम् महत् the peoples' plight great दारुणि-उभयत: दीप्ते wood from both ends lighted इव तस्कर-पालयो: like by robbers and the ruler Alas! Great plight has occurred for the people on both sides, from the robbers and the ruler, just like a log of wood lighted on both ends.


अराजकभयादेव कृतो राजातदर्हण: ।
ततोऽप्यासीद्भयं त्वद्य कथं स्यात्स्वस्ति देहिनाम् ॥९॥
अराजक-भयात्-एव anarchy afraid only
कृत: राजा-अतत्-अर्हण: was made king, not of that worthy तत:-अपि-आसीत्-भयम् then also was danger तु-अद्य कथम् स्यात्- but today how will be स्वस्ति देहिनाम् well of embodied beings Only for the fear of anarchy he was made the king, even if he was not worthy of it. Then also, there was danger, but today, how will there be the well being of the embodied beings.


अहेरिव पय:पोष: पोषकस्याप्यनर्थभृत् ।
वेन: प्रकृत्यैव खल: सुनीथागर्भसम्भव: ॥१०॥
अहे:-इव पय:-पोष: snake like, milk fed
पोषकस्य-अपि-अनर्थ-भृत् nourisher's also, danger carries वेन: प्रकृत्या-एव खल: Vena by nature only wicked सुनीथा-गर्भ-सम्भव: of Suneetha's womb born Just like a snake fed with milk entails danger for the nourisher, Vena who is wicked by nature and is born of Suneetha's womb…


निरूपित: प्रजापाल: स जिघांसति वै प्रजा: ।
तथापि सान्त्वयेमामुं नास्मांस्तत्पातकं स्पृशेत् ॥११॥
निरूपित: प्रजापाल: स: appointed peoples' ruler he
जिघांसति वै प्रजा: kills indeed the public तथापि सान्त्वयेम-अमुम् even then (will) persuade him न-अस्मान्-तत्-पातकम् स्पृशेत् not us, his sin effect Indeed, he appointed as the ruler of the people, will kill the public. Even then we will persuade him, and bring him around so that his sin does not effect us.


तद्विद्वद्भिरसद्वृत्तो वेनोऽस्माभि: कृतो नृप: ।
सान्त्वितो यदि नो वाचं न ग्रहीष्यत्यधर्मकृत् ॥१२॥
तत्-विद्वद्भि:-असद्वृत्त: वेन:- therefore by the learned, of evil ways Vena
अस्माभि: कृत: नृप: by us was made king सान्त्वित: यदि न: वाचम् made to understand if our words न ग्रहीष्यति-अधर्मकृत् does not accept the unrighteous The unrighteous Vena, having evil ways, was made king by us, but if he does not accept our words when we try to make him understand….


लोकधिक्कारसन्दग्धं दहिष्याम: स्वतेजसा ।
एवमध्यवसायैनं मुनयो गूढमन्यव: ।
उपव्रज्याब्रुवन् वेनं सान्त्त्वयित्वा च सामभि: ॥१३॥
लोक-धिक्कार-सन्दग्धम् by peoples' rebuke burnt
दहिष्याम: स्व-तेजसा (we will) burn (him) by our spiritual fire एवम्-अध्यवसाय-एनम् thus planning, to him मुनय: गूढ-मन्यव: the sages of deep intent उपव्रज्य-अब्रुवन् वेनम् approached and said to Vena सान्त्त्वयित्वा च सामभि: soothingly and sweetly We will burn him by our spiritual fire, who is already burnt by the peoples rebukes. The sages with deep intent, planning thus, approached Vena and soothingly and sweetly said to him -


मुनय ऊचु: - The sages said - नृपवर्य निबोधैतद्यत्ते विज्ञापयाम भो: ।
आयु:श्रीबलकीर्तीनां तव तात् विवर्धनम् ॥१४॥
नृप-वर्य निबोध-एतत्- king good understand this
यत्-ते विज्ञापयाम भो: which for you (we)explain O! आयु:-श्री-बल-कीर्तीनाम् longevity, fortune, strength, fame, तव तात् विवर्धनम् your, O child! to increase O Good king! Do understand this, that which we are to explain to you, and O Dear Child which is for enhancing your life, fortune, strength, and fame.


धर्म आचरित: पुंसां वाङ्मन:कायबुद्धिभि: ।
लोकान् विशोकान् वितरत्यथानन्त्यमसङ्गिनाम् ॥१५॥
धर्म: आचरित: पुंसाम् duty carried out by people
वाक्-मन:-काय-बुद्धिभि: of speech mind body and intellect लोकान् विशोकान् वितरति- realms sorrow less bestows, अथ-अनन्त्यम्-असङ्गिनाम् then, the eternal to the dispassionate To the people who carry out their duties with speech, mind, body and intellect, it bestows to them the sorrow-less realms, and to the dispassionate the eternal realm.


स ते मा विनशेद्वीर प्रजानां क्षेमलक्षण: ।
यस्मिन् विनष्टे नृपतिरैश्वर्यादवरोहति ॥१६॥
स: ते मा विनशेत्-वीर that (duty) your may not be destroyed O Mighty One!
प्रजानाम् क्षेम-लक्षण: of the public welfare denoting यस्मिन् विनष्टे नृपति:- which (if) lost, a monarch ऐश्वर्यात्-अवरोहति from splendour falls O Mighty One! May not that duty of yours , be destroyed, which, for you, is the public's welfare denotin. If it is destroyed, a monarch falls from his splendour.


राजन्नसाध्वमात्येभ्यश्चोरादिभ्य: प्रजा नृप: ।
रक्षन् यथा बलिं गृह्णन्निह प्रेत्य च मोदते ॥१७॥
राजन्-असाधु-अमात्येभ्य:- O King! from wicked ministers
चोर-आदिभ्य: प्रजा: नृप: robbers others, the public the ruler रक्षन् यथा बलिम् गृह्णन्- protecting like, taxes taking, इह प्रेत्य च मोदते here, hereafter and is happy O King! A ruler, who protects his public from wicked ministers and robbers, and takes from them rightful taxes, is happy here and hereafter.


यस्य राष्ट्रे पुरे चैव भगवान् यज्ञपूरुष: ।
इज्यते स्वेन धर्मेण जनैर्वर्णाश्रमान्वितै: ॥१८॥
यस्य राष्ट्रे पुरे च-एव in his kingdom, and in city also
भगवान् यज्ञ-पूरुष: The Lord Sacrifice Person इज्यते स्वेन धर्मेण is worshipped by ones own duty जनै:-वर्णा-आश्रम-अन्वितै: by the people, as per Varna and Ashrama distinguished In whose kingdom and capital also, The Lord, The Person of Sacrifices, is worshipped by the people by carrying out their own duties as per their different Verna and Ashrama.


तस्य राज्ञो महाभाग भगवान् भूतभावन: ।
परितुष्यति विश्वात्मा तिष्ठतो निजशासने ॥१९॥
तस्य राज्ञ: महाभाग by that king, O Great One!
भगवान् भूत-भावन: The Lord of all beings The Protector परितुष्यति विश्व-आत्मा is satisfied, The Universal Soul तिष्ठत: निज-शासने who is firm in his rules O Great One! With that noble king, The Lord, Protector of all beings, and The Universal Soul, who is firm in his rules, is very satisfied.


तस्मिंस्तुष्टे किमप्राप्यं जगतामीश्वरेश्वरे ।
लोका: सपाला: ह्येतस्मै हरन्ति बलिमादृता: ॥२०॥
तस्मिन्-तुष्टे किम्-अप्राप्यम् His being pleased, what is unattainable
जगताम्-ईश्वर-ईश्वरे of the world's rulers' Ruler लोका: सपाला: हि-एतस्मै the worlds and their guardians, indeed for Him alone हरन्ति बलिम्-आदृता: offer tributes with reverence When the Ruler of the rulers of the world, Brahmaa and others, is pleased, nothing is unattainable. Even the worlds and their gaurdians offer tributes with reverence to Him alone.


तं सर्वलोकामरयज्ञसंग्रहं त्रयीमयं द्रव्यमयं तपोमयम् ।
यज्ञैर्विचित्रैर्यजतो भवाय ते राजन् स्वदेशाननुरोद्धुमर्हसि ॥२१॥
तम् सर्व-लोक-अमर- to Him, of All worlds' and divinities (controller)
यज्ञ-संग्रहम् त्रयीमयम् sacrifices put together, of the three Vedas द्रव्यमयम् तपोमयम् of the materials (sacrificial), of the austerities यज्ञै:-विचित्रै:-यजत: by sacrifices various worship भवाय ते राजन् for prosperity your, O King! स्वदेशान्-अनुरोद्धुम्-अर्हसि of the nationals, in accordance should be O King! It becomes of you to be in accordance with your nationals, who worship Him Who is The Controller of all the worlds and the divinities, Who is all the sacrifices put togather, Who is the three Vedas, Who is the material of the sacrifices, of the austerities practiced there, of the various sacrifices, for your prosperity and benefit.


यज्ञेन युष्मद्विषये द्विजातिभिर्वितायमानेन सुरा: कला हरे: ।
स्विष्टा: सुतुष्टा: प्रदिशन्ति वाञ्छितं तद्-हेलनं नार्हसि वीर चेष्टितुम् ॥२२॥
यज्ञेन युष्मत्-विषये by sacrifices, in your kingdom
द्विजातिभि:-वितायमानेन by the Braahmanas conducted सुरा: कला: हरे: of the gods, the rays of Shree Hari स्विष्टा: सुतुष्टा: propitiated and well satisfied प्रदिशन्ति वाञ्छितम् will give desired (boons) तत्-हेलनम् न-अर्हसि therefore disregard does not become वीर चेष्टितुम् O Mighty one! Your actions O Mighty one! When, in your kingdom the gods, the rays of Shree Hari, are well propitiated and satisfied by the sacrifices conducted by the Braahmanas, they will give the desired boons. So it does not become of you to act in a manner which disregards the gods.


वेन उवाच - Vena said - बालिशा बत यूयं वा अधर्मे धर्ममानिन: ।
ये वृत्तिदं पतिं हित्वा जारं पतिमुपासते ॥२३॥
बालिशा बत यूयम् foolish alas! You all
वा अधर्मे धर्म-मानिन: or in unrighteousness, righteousness understanding ये वृत्तिदम् पतिम् हित्वा who livelihood giving master ignoring जारम् पतिम्-उपासते paramour master serves Alas! You all are foolish indeed, in that you understand unrighteousness as righteousness. You ignore the master who gives you livelyhood and adore the paramour master.


अवजानन्त्यमी मूढा नृपरूपिणमीश्वरम् ।
नानुविन्दन्ति ते भद्रमिह लोके परत्र च ॥२४॥
अवजानन्ति-अमी मूढा: disrespect, these fools
नृप-रूपिणम्-ईश्वरम् the king incarnate god न-अनुविन्दन्ति ते भद्रम्- do not draw, they well-being इह लोके परत्र च in this world in the other also These fools, who do not respect the king incarnate god, they do not draw any well-being either in this world or the others.


को यज्ञपुरुषो नाम यत्र वो भक्तिरीदृशी ।
भर्तृस्नेहविदूराणां यथा जारे कुयोषिताम् ॥२५॥
क: यज्ञपुरुष: नाम who Yagya-Purusha named
यत्र व: भक्ति:-ईदृशी where (in whom) your devotion is such भर्तृ-स्नेह-विदूराणाम् husband's love disregarding यथा जारे कुयोषिताम् just like on paramour of corrupt women Who is this who is named Yagya-purusha, in whom your devotion is such? It is like corrupt women who disregard their husbands' love, give it to the paramour.


विष्णुर्विरिञ्चो गिरीश इन्द्रो वायुर्यमो रवि: ।
पर्जन्यो धनद: सोम: क्षितिरग्निरपाम्पति: ॥२६॥
विष्णु:-विरिञ्च: गिरीश: Vishnu, Brahmaa, Shiva,
इन्द्र: वायु:-यम: रवि: Indra, Vaayu, Yama, Sun, पर्जन्य: धनद: सोम: Rain god, Kuber, Moon, क्षिति:-अग्नि:-अपाम्-पति: Earth, Fire, Waters' god (Varuna) Lord Vishnu, Brahmaa the creator, Lord Shiva, Indra the lord of paradise, Vaayu the wind god, Yama the god of punishment, Sun, Moon, The Earth, Fire, the god of water Varuna…


एते चान्ये च विबुधा: प्रभवो वरशापयो: ।
देहे भवन्ति नृपते: सर्वदेवमयो नृप: ॥२७॥
एते च-अन्ये च विबुधा: these and other and gods
प्रभव: वर-शापयो: capable of (giving) boons and curses देहे भवन्ति नृपते: in the body are present of the king सर्व-देवमय: नृप: All gods consisting is the king These and other gods who are cpable of giving boons and curses are present in the king's body. A king is consisting of all gods.


तस्मान्मां कर्मभिर्विप्रा यजध्वं गतमत्सरा: ।
बलिं च मह्यं हरत मत्तोऽन्य: कोऽग्रभुक् पुमान् ॥२८॥
तस्मात्-माम् कर्मभि:-र्विप्रा: therefore me, by performances O Braahmanas!
यजध्वम् गत-मत्सरा: worship devoid of conceit बलिम् च मह्यम् हरत offering and for me bring मत्त:-अन्य: क:-अग्रभुक् पुमान् from me other, who is worship worthy person O Braahmanas! Therefore by religious performances worship me and bring offerings for me. Other than me who is worthy of your worship?


मैत्रेय उवाच - Maitreya said - इत्थं विपर्ययमति: पापीयानुत्पथं गत: ।
अनुनीयमानस्तद्याच्ञां न चक्रे भ्रष्टमङ्गल: ॥२९॥
इत्थम् विपर्यय-मति: in this manner perverted in the mind
पापीयान्-उत्पथम् गत: sinful, on virtue less path treading अनुनीयमान:-तत्-यच्ञाम् not agreeing to that request, न चक्रे भ्रष्ट-मङ्गल: did not heed, devoid of all good luck In this manner, he whose mind was perverted, who was sinful and treaded the virtueless path, did not heed to that request, he who had become devoid of all good luck.


इति तेऽसत्कृतास्तेन द्विजा: पण्डितमानिना ।
भग्नायां भव्य याच्ञायां तस्मै विदुर चुक्रुधु: ॥३०॥
इति ते-असत्कृता:-तेन thus, they slighted by him
द्विजा: पण्डित-मानिना the Braahmanas by the conceited fool भग्नायाम् भव्य याच्ञायाम् shattered the good request, तस्मै विदुर चुक्रुधु: towards him, O Vidura! were enraged O Vidura! Thus slighted by the concieted fool, and by their good request being shattered, the Braahmanas were very much enraged towards him.


हन्यतां हन्यतामेष पाप: प्रकृतिदारुण: ।
जीवञ्जगदसावाशु कुरुते भस्मसाद् ध्रुवम् ॥३१॥
हन्यताम् हन्यताम् kill him kill him
एष: पाप: प्रकृति-दारुण: he is wicked, by nature merciless जीवन्-जगत्-असौ- living, the world, this one आशु कुरुते भस्मसात् ध्रुवम् soon will bring, to ashes certainly Let him be killed, he is wicked and merciless, let him be killed. If he keeps on living, this one will certainly bring the world to ashes soon.


नायमर्हत्यसद्वृत्तो नरदेववरासनम् ।
योऽधियज्ञपतिं विष्णुं विनिन्दत्यनपत्रप: ॥३२॥
न-अयम्-अर्हति-असत्-वृत्त: not this one is worthy, of wicked ways
नरदेव-वर-आसनम् monarch's exalted throne य:-अधियज्ञ-पतिम् विष्णुम् who, to the all sacrifices' lord Vishnu, विनिन्दति-अनपत्रप: disrespects, shamelessly This one, of wicked ways, is not worthy of the monarch's exalted throne, who shamelessly disrespects Vishnu The lord of all sacrifices.


को वेनं परिचक्षीत वेनमेकमृतेऽशुभम् ।
प्राप्त ईदृशमैश्वर्यं यदनुग्रहभाजन: ॥३३॥
क: वा-एनम् परिचक्षीत who or Him disregard
वेनम्-एकम्-ऋते-अशुभम् Vena alone other than, immoral प्राप्त ईदृशम्-ऐश्वर्यम् attained such affluence यत्-अनुग्रह-भाजन: by Whose grace directed Other than the immoral Vena, who else will disregard Him, directed by Whose grace he has attained such affluence?


इत्थं व्यवसिता हन्तुमृषयो रूढमन्यव: ।
निजघ्नुर्हुङ्कृतैर्वेनं हतमच्युतनिन्दया ॥३४॥
इत्थम् व्यवसिता हन्तुम्- thus resolving to kill
ऋषय: रूढ-मन्यव: the sages, (with) disclosed fury निजघ्नु:-हुङ्कृतै:-वेनम् killed by 'Hum" (sound), Vena, हतम्-अच्युत-निन्दया dead, by The Immortal Lords' reproaching The sages, thus resolved to kill, with disclosed fury, killed Vena by the mere sound of 'Hum', who was already dead because of reproaching The Immortal Lord Vishnu.


ऋषिभि: स्वाश्रमपदं गते पुत्रकलेवरम् ।
सुनीथा पालयामास विद्यायोगेन शोचती ॥३५॥
ऋषिभि: स्व-आश्रम-पदम् गते the sages to their hermitages having gone
पुत्र-कलेवरम् son's body सुनीथा पालयामास Suneethaa preserved विद्या-योगेन शोचती by knowledge applying, sorrowing When the sages had gone away to their hermitages, the grieving Suneetha preserved her son's body by applying mantras knowledge etc,.


एकदा मुनयस्ते तु सरस्वत्सलिलाप्लुता: ।
हुत्वाग्नीन् सत्कथाश्चक्रुरुपविष्टा: सरित्तटे ॥३६॥
एकदा मुनय:-ते तु once the sages they indeed
सरस्वत्-सलिल-आप्लुता: in Saraswati waters bathed हुत्वा-अग्नीन् सत्कथा:- oblations giving to the fire, divine discourses चक्रु:-उपविष्टा: सरित्-तटे conducted, sitting on the river bank Once, the sages bathed in the waters of the river Saraswati, gave oblations to the fire and conducted divine discourses, sitting on the banks of the river.


वीक्ष्योत्थितान् महोत्पातानाहुर्लोकभयङ्करान् ।
अप्यभद्रमनाथाया दस्युभ्यो न भवेद्भुव: ॥३७॥
वीक्ष्य-उत्थितान् महा-उत्पातन्- watching arisen, great evil events
आहु:-लोक-भयङ्करान् said, world terrorising अपि-अभद्रम्-अनाथाया may evil on master less दस्युभ्य: न भवेत्-भुव: by thieves/dacoits, not happen on the earth Watching great evil events taking place, they said, 'May world terrorising evil not befall on the earth caused by thieves and dacoits, because of the earth being masterless.'


एवं मृशन्त ऋषयो धावतां सर्वतोदिशम् ।
पांसु समुत्थितो भूरिश्चोराणामभिलुम्पताम् ॥३८॥
एवम् मृशन्त: ऋषय: like this pondering the sages
धावताम् सर्वत:-दिशम् running in all directions पांसु: समुत्थित: भूरि:- dust raising great चोराणाम्-अभिलुम्पताम् of thieves attacking As the sages were pondering like this, they saw in all direction great dust raised by the attacking theives .


तदुपद्रवमाज्ञाय लोकस्य वसु लुम्पताम् ।
भर्तर्युपरते तस्मिन्नन्योन्यं च जिघांसताम् ॥३९॥
तत्-उपद्रवम्-आज्ञाय that disturbance perceiving
लोकस्य वसु लुम्पताम् peoples wealth plundered भर्तरि-उपरते तस्मिन्- master's absence, in that, (because of) अन्योन्यम् च जिघांसताम् one another killing They percieved that the great disturbance was because of the absance of a master, that the people were plundering one another's wealth and also killing one another.


चोरप्रायं जनपदं हीनसत्त्वमराजकम् ।
लोकान्नावारयञ्छक्ता अपि तद्दोषदर्शिन: ॥४०॥
चोर-प्रायम् जनपदम् thieves abounded the kingdom
हीन-सत्त्वम्-अराजकम् devoid of virtues, (because of ) anarchy लोकान्-न-अवारयत्- the people did not control शक्ता: अपि तत्-दोष-दर्शिन: capable though, that evil knowing The sages saw that thieves abounded in the state, which was virtue-less because of anarchy. Though they were capable, they did not deter the people from doing the misdeeds, as they were open to the evils themselves.


ब्राह्मण: समदृक् शान्तो दीनानां समुपेक्षक: ।
स्रवते ब्रह्म तस्यापि भिन्नभाण्डात्पयो यथा॥४१॥
ब्राह्मण: समदृक् शान्त: Braahmana, who views all equally, peaceful
दीनानाम् समुपेक्षक: of the afflicted indifferent स्रवते ब्रह्म तस्य-अपि flows spirituality, his also भिन्न-भाण्डात्-पय: यथा from broken pot, water like A Braahmana, who is peaceful and views everyone equally, if he is indifferent to the afflicted, his spirituality flows out of him, just as water flows out from a broken pot.


नाङ्गस्य वंशो राजर्षेरेष संस्थातुमर्हति ।
अमोघवीर्या हि नृपा वंशेऽस्मिन् केशवाश्रया: ॥४२॥
न-अङ्गस्य वंश: राजर्षे:- not of Anga line, the royal sage
एष: संस्थातुम्-अर्हति this, to be extinct worthy अमोघ-वीर्या: हि नृपा: of undiminished strength, indeed the kings वंशे-अस्मिन् केशव-आश्रया: in the race this, of Keshava's dependent The royal sage Anga's line also is not worthy of being extinct, because the kings of this race were indeed of undiminished strength and were dependent on Keshava, and were devotees of Vishnu.


विनिश्चित्यैवमृषयो विपन्नस्य महीपते: ।
ममन्थुरूरुं तरसा तत्रासीद्बाहुको नर: ॥४३॥
विनिश्चित्य-एवम्-ऋषय: deciding like this, the sages
विपन्नस्य महीपते: of the dead king ममन्थु:-ऊरुम् तरसा churned the thigh with vigour तत्-आसीत्-बाहुक: नर: there came to be a dwarf man The sages dicided like this. They then vigorously churned the thigh of the deceased king. There came to be a dwarf man.


काककृष्णोऽतिह्रस्वाङ्गो ह्रस्वबाहुर्महाहनु: ।
ह्रस्वपान्निम्ननासाग्रो रक्ताक्षस्ताम्रमूर्धज: ॥४४॥
काक-कृष्ण:- crow like black
अति-ह्रस्व-अङ्ग: very small bodied ह्रस्व-बाहु:-महा-हनु: small hands, big chin ह्रस्व-पात्-निम्न-नासाग्र: small legs, flat nose tip रक्त-अक्ष:-ताम्र-मूर्धज: red eyes, copper hair He was black like a crow and small bodied, with small hands, big chin, small legs, flat nose tip, red eyes and copper color hair.


तं तु तेऽवनतं दीनं किं करोमीति वादिनम् ।
निषीदेत्यब्रुवंस्तात स निषादस्ततोऽभवत् ॥४५॥
तम् तु ते-अवनतम् दीनम् to him, indeed, they, bowed and humble
किम् करोमि-इति वादिनम् what shall I do, thus saying निषीद-इति-अब्रुवन्-तात sit this saying, O Child! स: निषाद:-तत:-अभवत् he Nishaada from then became To him, who was humbly bowing and asking, 'What shall I do', he was said by the Braahmanas to sit. O Child! From then he was called Nishaada.


तस्य वंश्यास्तु नैषादा गिरिकाननगोचरा: ।
येनाहरज्जायमानो वेनकल्मषमुल्बणम् ॥४६॥
तस्य वंश्या:-तु नैषादा: his race indeed, Nishaada
गिरि-कानन-गोचरा: in mountains and forests living येन-अहरत्-जायमान: by whom was taken, as was born वेन-कल्मषम्-उल्बणम् Vena's sins grave As soon as he was born, he took over the grave sins of Vena. His race is called the Naishaadas and they live in mountains and forests.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे पृथुचरिते निषादोत्पत्तिर्नाम चतुर्दशोऽध्याय: ॥१४॥ Thus ends the fourteenth discourse entitled 'Appearance of Nishaada' forming part of the Narrative of Prithu, in Book Four of the great and glorious Bhaagavat-Puraana.