Description of the Descendants of Dhruva Maharaja
4.13.1
suta uvaca
nisamya kausaravinopavarnitam
dhruvasya vaikuntha-padadhirohanam
prarudha-bhavo bhagavaty adhoksaje
prastum punas tam vidurah pracakrame
SYNONYMS
sutah uvaca—Suta Gosvami said; nisamya—after hearing; kausaravina—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.
PURPORT
As evidenced in the topics between Vidura and Maitreya, the activities of the Supreme Personality of Godhead and the devotees are so fascinating that neither the devotee who is describing them nor the devotee who is hearing is at all fatigued by the inquiries and answers.
Transcendental subject matter is so nice that no one becomes tired of hearing or speaking.
Others, who are not devotees, may think, How can people devote so much time simply to talks of God But devotees are never satisfied or satiated in hearing and speaking about the Supreme Personality of Godhead or about His devotees.
The more they hear and talk, the more they become enthusiastic to hear.
The chanting of the Hare Krsna mantra is simply the repetition of three words, Hare, Krsna and Rama, but still devotees can go on chanting this Hare Krsna mantra twenty-four hours a day without feeling fatigued.
4.13.2
vidura uvaca
ke te pracetaso nama
kasyapatyani suvrata
kasyanvavaye prakhyatah
kutra va satram asata
SYNONYMS
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?
PURPORT
The great Narada’s singing, in the previous chapter, of three verses in the sacrificial arena of the Pracetas gave another impetus to Vidura to ask further questions.
4.13.3
manye maha-bhagavatam
naradam deva-darsanam
yena proktah kriya-yogah
paricarya-vidhir hareh
SYNONYMS
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.
PURPORT
There are two different ways of approaching the Supreme Lord.
One is called bhagavata-marga, or the way of Srimad-Bhagavatam, and the other is called pancaratrika-vidhi.
Pancaratrika-vidhi is the method of temple worship, and bhagavata-vidhi is the system of nine processes which begin with hearing and chanting.
The Krsna conscious movement accepts both processes simultaneously and thus enables one to make steady progress on the path of realization of the Supreme Personality of Godhead.
This pancaratrika procedure was first introduced by the great sage Narada, as referred to here by Vidura.
4.13.4
sva-dharma-silaih purusair
bhagavan yajna-purusah
ijyamano bhaktimata
naradeneritah kila
SYNONYMS
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.
PURPORT
Narada Muni is always glorifying the pastimes of the Lord.
In this verse we see that not only does he glorify the Lord, but he also likes to glorify the devotees of the Lord.
The great sage Narada’s mission is to broadcast the devotional service of the Lord.
For this purpose he has compiled the Narada-pancaratra, a directory of devotional service, so that devotees can always take information about how to execute devotional service and thus engage twenty-four hours a day in performing sacrifices for the pleasure of the Supreme Personality of Godhead.
As stated in the Bhagavad-gita, the Lord has created four orders of social life, namely brahmana, ksatriya, vaisya and sudra.
In the Narada-pancaratra it is very clearly described how each of the social orders can please the Supreme Lord.
In the Bhagavad-gita (18.45) it is stated, sve sve karmany abhiratah samsiddhim labhate narah: by executing one’s prescribed duties one can please the Supreme Lord.
Srimad-Bhagavatam (1.2.13) also it is stated, svanusthitasya dharmasya samsiddhir hari-tosanam: the perfection of duty is to see that by discharging one’s specific duties one satisfies the Supreme Personality of Godhead.
When the Pracetas were performing sacrifices according to this direction, Narada Muni was satisfied to see these activities, and he also wanted to glorify Dhruva Maharaja in that sacrificial arena.
4.13.5
yas ta devarsina tatra
varnita bhagavat-kathah
mahyam susrusave brahman
kartsnyenacastum arhasi
SYNONYMS
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.
PURPORT
Srimad-Bhagavatam is the record of bhagavat-katha, topics about the pastimes of the Lord.
What Vidura was anxious to hear from Maitreya we can also hear five thousand years later, provided we are very eager.
4.13.6
maitreya uvaca
dhruvasya cotkalah putrah
pitari prasthite vanam
sarvabhauma-sriyam naicchad
adhirajasanam pituh
SYNONYMS
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; sarva-bhauma—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 plane.
4.13.7
sa janmanopasantatma
nihsangah sama-darsanah
dadarsa loke vitatam
atmanam lokam atmani
SYNONYMS
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.
PURPORT
The symptoms and characteristics of Utkala, the son of Maharaja Dhruva, are those of a maha-bhagavata.
As stated in the Bhagavad-gita (6.30), yo mam pasyati sarvatra sarvam ca mayi pasyati: a highly advanced devotee sees the Supreme Personality of Godhead everywhere, and he also sees everything resting in the Supreme.
It is also confirmed in the Bhagavad-gita (9.4), maya tatam idam sarvam jagad avyakta-murtina: Lord Krsna is spread all over the universe in His impersonal feature.
Everything is resting on Him, but that does not mean that everything is He Himself.
A highly advanced maha-bhagavata devotee sees in this spirit: he sees the same Supersoul, Paramatma, existing within everyone’s heart, regardless of discrimination based on the different material forms of the living entities.
He sees everyone as part and parcel of the Supreme Personality of Godhead.
The maha-bhagavata, who experiences the Supreme Godhead’s presence everywhere, is never missing from the sight of the Supreme Lord, nor is the Supreme Lord ever lost from his sight.
This is possible only when one is advanced in love of Godhead.
4.13.8-9
atmanam brahma nirvanam
pratyastamita-vigraham
avabodha-rasaikatmyam
anandam anusantatam
avyavacchinna-yogagni-
dagdha-karma-malasayah
svarupam avarundhano
natmano ’nyam tadaiksata
SYNONYMS
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.
PURPORT
These two verses explain the verse in the Bhagavad-gita (18.54):
brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful.
He never laments nor desires to have anything.
He is equally disposed towards every living entity.
In that state he achieves pure devotional service unto Me This is also explained by Lord Caitanya in His Siksastaka in the beginning of the first verse:
ceto-darpana-marjanam bhava-maha-davagni-nirvapanam
sreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam
(Cc.Antya 20.12)
The bhakti-yoga system is the topmost yoga system, and in this system the chanting of the holy name of the Lord is the foremost performance of devotional service.
By chanting the holy name one can attain the perfection of nirvana, or liberation from material existence, and so increase one’s blissful life of spiritual existence as described by Lord Caitanya (anandambudhi-vardhanam).
When one is situated in that position, he no longer has any interest in material opulence or even a royal throne and sovereignty over the whole plane.
This situation is called viraktir anyatra syat.
It is the result of devotional service.
The more one makes advancement in devotional service, the more one becomes detached from material opulence and material activity.
This is the spiritual nature, full of bliss.
This is also described in Bhagavad-gita (2.59).
Param drstva nivartate: one ceases to take part in material enjoyment upon tasting superior, blissful life in spiritual existence.
By advancement in spiritual knowledge, which is considered to be like blazing fire, all material desires are burned to ashes.
The perfection of mystic yoga is possible when one is continuously in connection with the Supreme Personality of Godhead by discharging devotional service.
A devotee is always thinking of the Supreme Person at every step of his life.
Every conditioned soul is full of the reactions of his past life, but all dirty things are immediately burned to ashes if one simply executes devotional service.
This is described in the Narada-pancaratra: sarvopadhi-vinirmuktam tat-paratvena nirmalam (Cc.Madhya 19.170).
4.13.10
jadandha-badhironmatta-
mukakrtir atan-matih
laksitah pathi balanam
prasantarcir ivanalah
SYNONYMS
jada—foolish; andha—blind; badhira—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; prasanta—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.
PURPORT
In order to avoid contradiction, botheration and unfavorable situations created by materialistic persons, a great saintly person like Jada Bharata or Utkala remains silent.
The less intelligent consider such saintly persons to be mad, deaf or dumb.
Factually, an advanced devotee avoids speaking with persons who are not in devotional life, but to those who are in devotional life he speaks in friendship, and he speaks to the innocent for their enlightenment.
For all practical purposes, the whole world is full of nondevotees, and so one kind of very advanced devotee is called bhajananandi.
Those who are gosthy-anandi, however, preach to increase the number of devotees.
But even such preachers also avoid opposing elements who are unfavorably disposed towards spiritual life.
4.13.11
matva tam jadam unmattam
kula-vrddhah samantrinah
vatsaram bhupatim cakrur
yaviyamsam bhrameh sutam
SYNONYMS
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.
PURPORT
It appears that although there was monarchy, it was not at all an autocracy.
There were senior family members and ministers who could make changes and elect the proper person to the throne, although the throne could be occupied only by the royal family.
In modern days also, wherever there is monarchy, sometimes the ministers and elderly members of the family select one member from the royal family to occupy the throne in preference to another.
4.13.12
svarvithir vatsarasyesta
bharyasuta sad-atmajan
pusparnam tigmaketum ca
isam urjam vasum jayam
SYNONYMS
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.
PURPORT
Vatsara’s wife is mentioned here as ista, which means worshipable In other words, it appears that Vatsara’s wife had all good qualities; for example, she was always very faithful and obedient and affectionate to her husband.
She had all good qualities for managing household affairs.
If both the husband and wife are endowed with good qualities and live peacefully, then nice children take birth, and thus the whole family is happy and prosperous.
4.13.13
pusparnasya prabha bharya
dosa ca dve babhuvatuh
pratar madhyandinam sayam
iti hy asan prabha-sutah
SYNONYMS
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.
4.13.14
pradoso nisitho vyusta
iti dosa-sutas trayah
vyustah sutam puskarinyam
sarvatejasam adadhe
SYNONYMS
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.
4.13.15-16
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
SYNONYMS
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; atiratram—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.
4.13.17
ulmuko ’janayat putran
puskarinyam sad uttaman
angam sumanasam khyatim
kratum angirasam gayam
SYNONYMS
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.
4.13.18
sunithangasya ya patni
susuve venam ulbanam
yad-dauhsilyat sa rajarsir
nirvinno niragat purat
SYNONYMS
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; raja-rsih—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.
4.13.19-20
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
SYNONYMS
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.
PURPORT
Monarchy is better than democracy because if the monarchy is very strong the regulative principles within the kingdom are upheld very nicely.
Even one hundred years ago in the state of Kashmir in India, the king was so strong that if a thief were arrested in his kingdom and brought before him, the king would immediately chop off the hands of the thief.
As a result of this severe punishment there were practically no theft cases within the kingdom.
Even if someone left something on the street, no one would touch it.
The rule was that the things could be taken away only by the proprietor and that no one else would touch them.
In the so-called democracy, wherever there is a theft case the police come and take note of the case, but generally the thief is never caught, nor is any punishment offered to him.
As a result of incapable government, at the present moment thieves, rogues and cheaters are very prominent all over the world.
4.13.21
vidura uvaca
tasya sila-nidheh sadhor
brahmanyasya mahatmanah
rajnah katham abhud dusta
praja yad vimana yayau
SYNONYMS
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?
PURPORT
In family life a man is supposed to live happily with father, mother, wife and children, but sometimes, under certain conditions, a father, mother, child or wife becomes an enemy.
It is said by Canakya Pandita that a father is an enemy when he is too much in debt, a mother is an enemy if she marries for a second time, a wife is an enemy when she is very beautiful, and a son is an enemy when he is a foolish rascal.
In this way, when a family member becomes an enemy it is very difficult to live in family life or remain a householder.
Generally such situations occur in the material world.
Therefore according to Vedic culture one has to take leave of his family members just after his fiftieth year so that the balance of his life may be completely devoted in search of Krsna consciousness.
4.13.22
kim vamho vena uddisya
brahma-dandam ayuyujan
danda-vrata-dhare rajni
munayo dharma-kovidah
SYNONYMS
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)?
PURPORT
It is understood that the king is able to give punishment to everyone, but in this case it appears that the great sages punished him.
The king must have done something very serious, otherwise how could the great sages, who were supposed to be the greatest and most tolerant, still punish him in spite of their elevated religious consciousness? It appears also that the king was not independent of the brahminical culture.
Above the king was the control of the brahmanas, and if needed the brahmanas would dethrone the king or kill him, not with any weapon, but with the mantra of a brahma-sapa.
The brahmanas were so powerful that simply by their cursing one would immediately die.
4.13.23
navadhyeyah praja-palah
prajabhir aghavan api
yad asau loka-palanam
bibharty ojah sva-tejasa
SYNONYMS
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.
PURPORT
According to Vedic civilization the king is supposed to be the representative of the Supreme Personality of Godhead.
He is called nara-narayana, indicating that Narayana, the Supreme Personality of Godhead, appears in human society as the king.
It is etiquette that neither a brahmana nor a ksatriya king is ever insulted by the citizens; even though a king appears to be sinful, the citizens should not insult him.
But in the case of Vena it appears that he was cursed by the nara-devatas; therefore, it was concluded that his sinful activities were very grievous.
4.13.24
etad akhyahi me brahman
sunithatmaja-cestitam
sraddadhanaya bhaktaya
tvam paravara-vittamah
SYNONYMS
etat—all these; akhyahi—please describe; me—unto me; brahman—O great brahmana; sunitha-atmaja—of the son of Sunitha, Vena; cestitam—activities; sraddadhanaya—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.
PURPORT
Vidura accepted Maitreya as his spiritual master.
A disciple always inquires from the spiritual master, and the spiritual master answers the question, provided the disciple is very gentle and devoted.
Srila Visvanatha Cakravarti Thakura said that by the mercy of the spiritual master one is blessed with the mercy of the Supreme Lord.
The spiritual master is not inclined to disclose all the secrets of transcendental science unless the disciple is very submissive and devoted.
As stated in the Bhagavad-gita, the process of receiving knowledge from the spiritual master entails submission, inquiry and service.
4.13.25
maitreya uvaca
ango ’svamedham rajarsir
ajahara maha-kratum
najagmur devatas tasminn
ahuta brahma-vadibhih
SYNONYMS
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.
PURPORT
A Vedic sacrifice is not an ordinary performance.
The demigods used to participate in such sacrifices, and the animals sacrificed in such performances were reincarnated with new life.
In this age of Kali there are no powerful brahmanas who can invite the demigods or give renewed life to animals.
Formerly, the brahmanas well conversant in Vedic mantras could show the potency of the mantras, but in this age, because there are no such brahmanas, all such sacrifices are forbidden.
The sacrifice in which horses were offered was called asvamedha.
Sometimes cows were sacrificed (gavalambha), not for eating purposes, but to give them new life in order to show the potency of the mantra.
In this age, therefore, the only practical yajna is sankirtana-yajna, or chanting of the Hare Krsna mantra twenty-four hours a day.
4.13.26
tam ucur vismitas tatra
yajamanam athartvijah
havimsi huyamanani
na te grhnanti devatah
SYNONYMS
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.
4.13.27
rajan havimsy adustani
sraddhayasaditani te
chandamsy ayata-yamani
yojitani dhrta-vrataih
SYNONYMS
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.
PURPORT
It is the practice of the brahmanas conversant with the science to pronounce a Vedic mantra in the right accent.
The combination of the mantra and Sanskrit words must be chanted with the right pronunciation, otherwise it will not be successful.
In this age the brahmanas are neither well versed in the Sanskrit language nor very pure in practical life.
But by chanting the Hare Krsna mantra one can attain the highest benefit of sacrificial performances.
Even if the Hare Krsna mantra is not chanted properly, it still has so much potency that the chanter gains the effect.
4.13.28
na vidameha devanam
helanam vayam anv api
yan na grhnanti bhagan svan
ye devah karma-saksinah
SYNONYMS
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.
PURPORT
It is indicated herein that if there is negligence on the part of the priest, the demigods do not accept their share in sacrifices.
Similarly, in devotional service there are offenses known as seva-aparadha.
Those who are engaged in worshiping the Deity, Radha and Krsna, in the temple, should avoid such offenses in service.
The offenses in service are described in The Nectar of Devotion.
If we simply make a show of offering services to the Deity but do not care for the seva-aparadha, certainly the Radha-Krsna Deity will not accept offerings from such nondevotees.
Devotees engaged in temple worship should not, therefore, manufacture their own methods, but should strictly follow the regulative principles of cleanliness, and then offerings will be accepted.
4.13.29
maitreya uvaca
ango dvija-vacah srutva
yajamanah sudurmanah
tat prastum vyasrjad vacam
sadasyams tad-anujnaya
SYNONYMS
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.
4.13.30
nagacchanty ahuta deva
na grhnanti grahan iha
sadasas-patayo bruta
kim avadyam maya krtam
SYNONYMS
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.
4.13.31
sadasas-pataya ucuh
nara-deveha bhavato
nagham tavan manak sthitam
asty ekam praktanam agham
yad ihedrk tvam aprajah
SYNONYMS
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.
PURPORT
The purpose of marrying is to beget a son, because a son is necessary to deliver his father and forefathers from any hellish conditional life in which they may be.
Canakya Pandita therefore says, putra-hinam grham sunyam: without a son, married life is simply abominable.
King Anga was a very pious king in this life, but because of his previous sinful activity he could not get a son.
It is concluded, therefore, that if a person does not get a son it is due to his past sinful life.
4.13.32
tatha sadhaya bhadram te
atmanam suprajam nrpa
istas te putra-kamasya
putram dasyati yajna-bhuk
SYNONYMS
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.
4.13.33
tatha sva-bhagadheyani
grahisyanti divaukasah
yad yajna-purusah saksad
apatyaya harir vrtah
SYNONYMS
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.
PURPORT
Whenever a sacrifice is performed, it is meant for satisfying Lord Visnu, the enjoyer of the fruits of all sacrifices; and when Lord Visnu agrees to come to a sacrificial arena, all the demigods naturally follow their master, and their shares are offered in such sacrifices.
The conclusion is that the sacrifices performed are meant for Lord Visnu, not for the demigods.
4.13.34
tams tan kaman harir dadyad
yan yan kamayate janah
aradhito yathaivaisa
tatha pumsam phalodayah
SYNONYMS
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.
PURPORT
In the Bhagavad-gita the Lord says that He awards benedictions to the worshiper according to his desire.
The Supreme Personality of Godhead gives all living entities conditioned within this material world full freedom to act in their own way.
But to His devotee He says that instead of working in that way, it is better to surrender unto Him, for He will take charge of the devotee.
That is the difference between a devotee and a fruitive actor.
The fruitive actor enjoys only the fruits of his own activities, but a devotee, being under the guidance of the Supreme Lord, simply advances in devotional service to achieve the ultimate goal of life—to go back home, back to Godhead.
The significant word in this verse is kaman, which means sense gratificatory desires A devotee is devoid of all kaman.
He is anyabhilasita-sunya: a devotee is always devoid of all desires for sense gratification.
His only aim is to satisfy or gratify the senses of the Lord.
That is the difference between a karmi and a devotee.
4.13.35
iti vyavasita vipras
tasya rajnah prajataye
purodasam niravapan
sipi-vistaya visnave
SYNONYMS
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.
PURPORT
According to sacrificial rituals, animals are sometimes sacrificed in the yajna arena.
Such animals are sacrificed not to kill them but to give them new life.
Such action was an experiment to observe whether the Vedic mantras were being properly pronounced.
Sometimes small animals are killed in a medical laboratory to investigate therapeutic effects.
In a medical clinic, the animals are not revived, but in the yajna arena, when animals were sacrificed, they were again given life by the potency of Vedic mantras.
The word sipi-vistaya appears in this verse.
Sipi means the flames of the sacrifice In the sacrificial fire if the oblations are offered into the flames, then Lord Visnu is situated there in the form of the flames.
Therefore Lord Visnu is known as Sipivista.
4.13.36
tasmat purusa uttasthau
hema-maly amalambarah
hiranmayena patrena
siddham adaya payasam
SYNONYMS
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.
4.13.37
sa vipranumato raja
grhitvanjalinaudanam
avaghraya muda yuktah
pradat patnya udara-dhih
SYNONYMS
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.
PURPORT
The word udara-dhih is significant in this connection.
The wife of the King, Sunitha, was not fit to accept this benediction, yet the King was so liberal that without hesitation he offered to his wife the boiled rice in milk prasada received from the yajna-purusa.
Of course, everything is designed by the Supreme Personality of Godhead.
As will be explained in later verses, this incident was not very favorable for the King.
Since the King was very liberal, the Supreme Personality of Godhead, in order to increase his detachment from this material world, willed that a cruel son be born of the Queen so that the King would have to leave home.
As stated above, Lord Visnu fulfills the desires of the karmis as they desire, but the Lord fulfills the desire of a devotee in a different way so that the devotee may gradually come to Him.
This is confirmed in the Bhagavad-gita (dadami buddhi-yogam tam yena mam upayanti te).
The Lord gives the devotee the opportunity to make progress further and further so that he may come back home, back to Godhead.
4.13.38
sa tat pum-savanam rajni
prasya vai patyur adadhe
garbham kala upavrtte
kumaram susuve ’praja
SYNONYMS
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.
PURPORT
Among the ten kinds of purificatory processes, one is pum-savanam, in which the wife is offered some prasada, or remnants of foodstuff offered to Lord Visnu, so that after sexual intercourse with her husband she may conceive a child.
4.13.39
sa bala eva puruso
matamaham anuvratah
adharmamsodbhavam mrtyum
tenabhavad adharmikah
SYNONYMS
sah—that; balah—child; eva—certainly; purusah—male; mata-maham—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.
PURPORT
The child’s mother, Sunitha, was the daughter of death personified.
Generally the daughter receives the qualifications of her father, and the son acquires those of the mother.
So, according to the axiomatic truth that things equal to the same thing are equal to one another, the child born of King Anga became the follower of his maternal grandfather.
According to smrti-sastra, a child generally follows the principles of his maternal uncle’s house.
Naranam matula-karma means that a child generally follows the qualities of his maternal family.
If the maternal family is very corrupt or sinful, the child, even though born of a good father, becomes a victim of the maternal family.
According to Vedic civilization, therefore, before the marriage takes place an account is taken of both the boy’s and girl’s families.
If according to astrological calculation the combination is perfect, then marriage takes place.
Sometimes, however, there is a mistake, and family life becomes frustrating.
It appears that King Anga did not get a very good wife in Sunitha because she was the daughter of death personified.
Sometimes the Lord arranges an unfortunate wife for His devotee so that gradually, due to family circumstances, the devotee becomes detached from his wife and home and makes progress in devotional life.
It appears that by the arrangement of the Supreme Personality of Godhead, King Anga, although a pious devotee, got an unfortunate wife like Sunitha and later on a bad child like Vena.
But the result was that he got complete freedom from the entanglement of family life and left home to go back to Godhead.
4.13.40
sa sarasanam udyamya
mrgayur vana-gocarah
hanty asadhur mrgan dinan
veno ’sav ity arauj janah
SYNONYMS
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
PURPORT
Ksatriyas are allowed to hunt in the forest for the purpose of learning the killing art, not to kill animals for eating or for any other purpose.
The ksatriya kings were sometimes expected to cut off the head of a culprit in the state.
For this reason the ksatriyas were allowed to hunt in the forest.
Because this son of King Anga, Vena, was born of a bad mother, he was very cruel, and he used to go to the forest and unnecessarily kill the animals.
All the neighboring inhabitants would be frightened by his presence, and they would call, Here comes Vena! Here comes Vena So from the beginning of his life he was fearful to the citizens.
4.13.41
akride kridato balan
vayasyan atidarunah
prasahya niranukrosah
pasu-maram amarayat
SYNONYMS
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.
4.13.42
tam vicaksya khalam putram
sasanair vividhair nrpah
yada na sasitum kalpo
bhrsam asit sudurmanah
SYNONYMS
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.
4.13.43
prayenabhyarcito devo
ye ’praja grha-medhinah
kad-apatya-bhrtam duhkham
ye na vindanti durbharam
SYNONYMS
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.
4.13.44
yatah papiyasi kirtir
adharmas ca mahan nrnam
yato virodhah sarvesam
yata adhir anantakah
SYNONYMS
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.
PURPORT
It is said that a married couple must have a son, otherwise their family life is void.
But a son born without good qualities is as good as a blind eye.
A blind eye has no use for seeing, but it is simply unbearably painful.
The King therefore thought himself very unfortunate to have such a bad son.
4.13.45
kas tam prajapadesam vai
moha-bandhanam atmanah
pandito bahu manyeta
yad-arthah klesada grhah
SYNONYMS
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.
4.13.46
kad-apatyam varam manye
sad-apatyac chucam padat
nirvidyeta grhan martyo
yat-klesa-nivaha grhah
SYNONYMS
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.
PURPORT
The King began to think in terms of attachment and detachment from one’s material home.
According to Prahlada Maharaja, the material home is compared to a blind well.
If a man falls down into a blind well, it is very difficult to get out of it and begin life again.
Prahlada Maharaja has advised that one give up this blind well of home life as soon as possible and go to the forest to take shelter of the Supreme Personality of Godhead.
According to Vedic civilization, this giving up of home by vanaprastha and sannyasa is compulsory.
But people are so attached to their homes that even up to the point of death they do not like to retire from home life.
King Anga, therefore, thinking in terms of detachment, accepted his bad son as a good impetus for detachment from home life.
He therefore considered his bad son his friend since he was helping him become detached from his home.
Ultimately one has to learn how to detach oneself from attachment to material life; therefore, if a bad son, by his bad behavior, helps a householder to go away from home, it is a boon.
4.13.47
evam sa nirvinna-mana nrpo grhan
nisitha utthaya mahodayodayat
alabdha-nidro ’nupalaksito nrbhir
hitva gato vena-suvam prasuptam
SYNONYMS
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.
PURPORT
In this verse the word mahodayodayat indicates that by the blessings of a great soul one becomes materially opulent, but when one gives up attachment to material wealth, that should be considered an even greater blessing from the great souls.
It was not a very easy task for the King to give up his opulent kingdom and young, faithful wife, but it was certainly a great blessing of the Supreme Personality of Godhead that he could give up the attachment and go out to the forest without being seen by anyone.
There are many instances of great souls’ leaving home in this way in the dead of night, giving up attachment for home, wife and money.
4.13.48
vijnaya nirvidya gatam patim prajah
purohitamatya-suhrd-ganadayah
vicikyur urvyam atisoka-katara
yatha nigudham purusam kuyoginah
SYNONYMS
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-katarah—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.
PURPORT
The example of searching for the Supersoul within the heart by the less intelligent mystics is very instructive.
The Absolute Truth is understood in three different features, namely impersonal Brahman, localized Paramatma, and the Supreme Personality of Godhead.
Such kuyoginah, or less intelligent mystics, can by mental speculation reach the point of the impersonal Brahman, but they cannot find the Supersoul, who is sitting within each living entity.
When the King left, it was certain that he was staying somewhere else, but because the citizens did not know how to find him they were frustrated like the less intelligent mystics.
4.13.49
alaksayantah padavim prajapater
hatodyamah pratyupasrtya te purim
rsin sametan abhivandya sasravo
nyavedayan paurava bhartr-viplavam
SYNONYMS
alaksayantah—not finding; padavim—any trace; prajapateh—of King Anga; hata-udyamah—having become disappointed; pratyupasrtya—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; nyavedayan—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.