Bhagavatapurana 4.14: atha caturdaśo'dhyāyaḥ

4.14.1

/0 maitreya uvāca
bhṛgv-ādayas te munayo lokānāṃ kṣema-darśinaḥ /
goptary asati vai nṝṇāṃ paśyantaḥ paśu-sāmyatām //

Maitreya said:
Those sages, headed by Bhṛgu, seeing to the welfare of the worlds,
perceived that when there is no protector, men become like beasts.

1. Brighu and other sages intent upon the welfare of the people saw that in the absence of a protector men would be like unto brutes.

4.14.2

vīra-mātaram āhūya sunīthāṃ brahma-vādinaḥ /
prakṛty-asammataṃ venam abhyaṣiñcan patiṃ bhuvaḥ //

Summoning Sunīthā, the hero's mother, those expositors of the Veda
anointed Vena ruler of the earth, though he was displeasing to the subjects.

2. The sages versed in the Vedas sent for Sunīthā the mother of the hero, and installed Vena as the king of the country though he was not liked by the people.

4.14.3

śrutvā nṛpāsana-gataṃ venam atyugra-śāsanam /
nililyur dasyavaḥ sadyaḥ sarpa-trastā ivākhavaḥ //

Hearing that Vena, whose rule was exceedingly harsh, had mounted the throne,
thieves immediately went into hiding, like rats terrified of a serpent.

3. On hearing that Vena ascended the throne and dealt out severe punishment, the rogues in the country soon hid themselves like rats afraid of the serpent.

4.14.4

sa ārūḍha-nṛpa-sthāna unnaddho 'ṣṭa-vibhūtibhiḥ /
avamene mahā-bhāgān stabdhaḥ sambhāvitaḥ svataḥ //

Having attained the royal seat, puffed up with the eight opulences,
he, arrogant and considering himself exalted, held the fortunate in contempt.

4. When on the throne (of the king) he was imbued with the powers of the eight protectors of the world and grew haughty and self-conceited and treated the great sages with contempt.

4.14.5

evaṃ madāndha utsikto niraṅkuśa iva dvipaḥ /
paryaṭan ratham āsthāya kampayann iva rodasī //

Thus blinded by intoxication and arrogant like an elephant without a goad,
he roamed about mounted on a chariot, as if shaking heaven and earth.

5—6. Thus blind with pride, insolent like an elephant not governed by a goad, and wandering through his land in his chariot as if he would throw heaven and earth into agitation; he prohibited the performance of Dharma promulgating everywhere thus: "O Brahmins, no Yagas shall be performed and no offerings shall be poured into fire and no charity should be given".

4.14.6

na yaṣṭavyaṃ na dātavyaṃ na hotavyaṃ dvijāḥ kvacit /
iti nyavārayad dharmaṃ bherī-ghoṣeṇa sarvaśaḥ //

“No sacrifices should be performed, no charity given, no oblations offered by the twice-born anywhere!”
Thus he prohibited dharma on every side by the beat of a kettle-drum.

4.14.7

venasyāvekṣya munayo durvṛttasya viceṣṭitam /
vimṛśya loka-vyasanaṃ kṛpayocuḥ sma satriṇaḥ //

Seeing the conduct of the wicked Vena,
and considering the calamity befalling the world, the performers of the sacrifice said out of compassion:

7. Observing the ill-behaved Vena's doings and considering the peril of the world, the sages assembled together and urged by compassion said:—

4.14.8

aho ubhayataḥ prāptaṃ lokasya vyasanaṃ mahat /
dāruṇy ubhayato dīpte iva taskara-pālayoḥ //

“Ah, a great calamity has befallen the world from both sides,
like a log on fire at both ends, from both the thieves and the protector.

8. Ah! great calamity has befallen the world from both sides, from the rogues and the protector, as in the case of a piece of wood lighted (burnt) at both ends.

4.14.9

arājaka-bhayād eṣa kṛto rājātad-arhaṇaḥ /
tato 'py āsīd bhayaṃ tv adya kathaṃ syāt svasti dehinām //

Out of fear of anarchy, this unworthy person was made king;
yet from him too fear has now arisen. How can embodied beings have well-being?

9. For fear of anarchy, this unworthy prince was made king; and now fear has come from him. Now (the question is) how the welfare of creatures could be (secured).

4.14.10

aher iva payaḥ-poṣaḥ poṣakasyāpy anartha-bhṛt /
venaḥ prakṛtyaiva khalaḥ sunīthā-garbha-sambhavaḥ //

Like nourishing a serpent with milk, it brings ruin even to the nourisher;
for Vena is wicked by nature, born from the womb of Sunīthā.

10—11. Just as the nursing with milk of a snake is dangerous even to the man who nurses it, so Vena born of Sunīthā, wicked by nature, being appointed as king (the protector of the people) indeed desires to take the lives of his fellow-creatures; still we would like to pacify him, so that sin may not touch us.

4.14.11

nirūpitaḥ prajā-pālaḥ sa jighāṃsati vai prajāḥ /
tathāpi sāntvayemāmuṃ nāsmāṃs tat-pātakaṃ spṛśet //

Appointed the protector of the subjects, he actually seeks to destroy the subjects.
Even so, let us conciliate him, so that his sin may not touch us.

4.14.12

tad-vidvadbhir asad-vṛtto veno 'smābhiḥ kṛto nṛpaḥ /
sāntvito yadi no vācaṃ na grahīṣyaty adharma-kṛt //

Knowing his nature, we made the wicked Vena king;
if, when conciliated, this wrongdoer does not accept our words,

12—13. Therefore, wicked as he is, he has been made king by us who are all versed in the Sastras and full of wisdom; if, when kindly advised, he should not adopt our counsel bent upon doing unrighteous things, let us by our own virtue burn him

4.14.13

loka-dhikkāra-sandagdhaṃ dahiṣyāmaḥ sva-tejasā /
evam adhyavasāyainaṃ munayo gūḍha-manyavaḥ /
upavrajyābruvan venaṃ sāntvayitvā ca sāmabhiḥ //

we shall burn him, already scorched by the condemnation of the world, with our own splendor.”
Having thus resolved, with their anger concealed, the sages
approached Vena and, conciliating him with gentle words, spoke:

who is already burnt by his misbehaviour towards the world. Having thus come to a conclusion and restraining their anger, the sages approached Vena and, trying to pacify him, spoke to him in kind conciliating words.

4.14.14

/0 munaya ūcuḥ
nṛpa-varya nibodhaitad yat te vijñāpayāma bhoḥ /
āyuḥ-śrī-bala-kīrtīnāṃ tava tāta vivardhanam //

The sages said:
“Best of kings, consider this which we make known to you, sir,
which will increase your lifespan, prosperity, strength, and renown, dear one.

14. O great king may thou note this—what we are going to urge for thy consideration. O child, it will promote thy long life, fortune, strength and reputation.

4.14.15

dharma ācaritaḥ puṃsāṃ vāṅ-manaḥ-kāya-buddhibhiḥ /
lokān viśokān vitaraty athānantyam asaṅginām //

Dharma practiced by men through speech, mind, body, and intellect
grants worlds free of sorrow, and moreover eternity to those who are unattached.

15. Dharma if performed in thought, word and deed bestows the worlds which are free from sorrows and also the eternal abode on those that do it without attachment to the fruits.

4.14.16

sa te mā vinaśed vīra prajānāṃ kṣema-lakṣaṇaḥ /
yasmin vinaṣṭe nṛpatir aiśvaryād avarohati //

Let it not be ruined by you, hero, as it is the mark of welfare for the subjects;
for when it is ruined, a king falls from his sovereignty.

16. Let not the Dharma of bringing security to the people be lost for thee; for when that is lost, a king falls (must fall) from his royal power.

4.14.17

rājann asādhv-amātyebhyaś corādibhyaḥ prajā nṛpaḥ /
rakṣan yathā baliṃ gṛhṇann iha pretya ca modate //

O King, the king who protects the subjects from wicked ministers, thieves, and the like,
while taking his tax justly, rejoices here and in the hereafter.

17. O king, by protecting his subjects from bad ministers, from thieves and the like and also by taking due tribute from them a king is sure to be happy in this world as well as in the other.

4.14.18

yasya rāṣṭre pure caiva bhagavān yajña-pūruṣaḥ /
ijyate svena dharmeṇa janair varṇāśramānvitaiḥ //

In whose realm and city the Lord, the sacrificial person,
is worshipped through one's own dharma by the people adhering to their social orders and stages of life,

18. In his country and city the worshipful god Yajna Purusha is propitiated by sacrifices according to the Dharmas of their respective Varna and Asramas.

4.14.19

tasya rājño mahā-bhāga bhagavān bhūta-bhāvanaḥ /
parituṣyati viśvātmā tiṣṭhato nija-śāsane //

with that king, O fortunate one, the Lord, the source of beings,
the Soul of the universe, is well pleased when the king abides by his duty.

19. O fortunate one! the glorious Lord, the creator and protector of all creatures, the Atman or the soul of the universe is very much pleased with that king who abides by His law (commandments).

4.14.20

tasmiṃs tuṣṭe kim aprāpyaṃjagatām īśvareśvare /
lokāḥ sapālā hy etasmai haranti balim ādṛtāḥ //

When He, the Lord of the lords of the universe, is pleased, what is unattainable?
Indeed, the worlds along with their guardians respectfully bring tribute to Him.

20. When that Lord of all the rulers of the worlds is pleased is there anything unattainable for man? For all the worlds with their protectors devoutly pay their tribute to Him.

4.14.21

taṃ sarva-lokāmara-yajña-saṅgrahaṃ trayīmayaṃ dravyamayaṃ tapomayam /
yajñair vicitrair yajato bhavāya te rājan sva-deśān anuroddhum arhasi //

For your own well-being, O King, you ought to permit your territories
to worship with diverse sacrifices Him who embodies all worlds, gods, and sacrifices, who consists of the three Vedas, ritual materials, and austerity.

21. O king, thou wilt do well to be helpful and favourable to the people of thine own country, who for the sake of thy

prosperity worship by various sacrifices the one Lord who regulates and controls all the worlds, the gods, and sacrifices,—the Lord who is the one subject of all the three Vedas, who is in the form of all substances and to whom all Tapas is directed (who is perfect wisdom).

4.14.22

yajñena yuṣmad-viṣaye dvijātibhir vitāyamānena surāḥ kalā hareḥ /
sviṣṭāḥ sutuṣṭāḥ pradiśanti vāñchitaṃ tad-dhelanaṃ nārhasi vīra ceṣṭitum //

Through sacrifice performed by the twice-born in your realm, the gods, who are portions of Hari,
well-worshipped and deeply pleased, will grant what you desire. You ought not to show disdain for them, O hero!”

22. By means of the sacrificial course extensively practised by the Brahmins in thy country, the gods who are the Amsas of Hari are well worshipped and propitiated; and they bestow on thee whatever is desired; therefore, O heroic one, it is not proper on thy part to scorn them.

4.14.23

/0 vena uvāca
bāliśā bata yūyaṃ vā adharme dharma-māninaḥ /
ye vṛttidaṃ patiṃ hitvā jāraṃ patim upāsate //

Vena said:
“How childish you are, alas, thinking unrighteousness to be dharma,
you who, abandoning the husband who provides your livelihood, worship a paramour as husband!

23. Vena said.—Pity! you are foolish and mistake Adharma for Dharma (unrighteousness for righteousness or vice for virtue) for, you abandon the husband who gives you the means of living and wait upon a paramour.

4.14.24

avajānanty amī mūḍhā nṛpa-rūpiṇam īśvaram /
nānuvindanti te bhadram iha loke paratra ca //

These fools disrespect the Lord who has assumed the form of the king;
they do not attain good fortune either in this world or in the next.

24. These foolish creatures disregard the Supreme Being in the form of a king and they cannot obtain any good either in this or in the next world.

4.14.25

ko yajña-puruṣo nāma yatra vo bhaktir īdṛśī /
bhartṛ-sneha-vidūrāṇāṃ yathā jāre kuyoṣitām //

Who indeed is this sacrificial person toward whom you have such devotion,
like wicked women lacking love for their husband towards a paramour?

25. Who is that Yajna Purusha towards whom you feel such intense devotion, you who are like bad women who destitute of love to their own lords are devoted to an adulterer (gallant).

4.14.26

viṣṇur viriñco giriśa indro vāyur yamo raviḥ /
parjanyo dhanadaḥ somaḥ kṣitir agnir apāmpatiḥ //

Viṣṇu, Brahmā, Giriśa, Indra, Vāyu, Yama, the Sun,
Parjanya, the lord of wealth, Soma, the Earth, Agni, and the lord of waters—

26—27. Vishnu, Virincha (Brahma) Rudra, Indra, Vayu, Yama, Surya, Parjanya (the god of rain) Kubera, Chandra, the goddess Earth, Agni, Varuna (the lord of the waters)—these and other gods able to confer boons or pronounce curse upon the world, fill the person of a sovereign and (thus) he is an embodiment of all the gods.

4.14.27

ete cānye ca vibudhāḥ prabhavo vara-śāpayoḥ /
dehe bhavanti nṛpateḥ sarva-devamayo nṛpaḥ //

these and other deities capable of granting boons and curses
reside in the body of the king; the king is made up of all the gods.

4.14.28

tasmān māṃ karmabhir viprā yajadhvaṃ gata-matsarāḥ /
baliṃ ca mahyaṃ harata matto 'nyaḥ ko 'gra-bhuk pumān //

Therefore, O brāhmaṇas, free from jealousy, worship me with your rites,
and bring tribute to me. What man other than me is the eater of the first offering?”

28. Therefore, O Brahmins, do you free from jealousy worship me with your righteous performances, bring me every offering; who is there other than myself fit to accept your offerings before all others (who else deserves to be honoured first?)

4.14.29

/0 maitreya uvāca
itthaṃ viparyaya-matiḥ pāpīyān utpathaṃ gataḥ /
anunīyamānas tad-yācñāṃ na cakre bhraṣṭa-maṅgalaḥ //

Maitreya said:
Thus perverted in intellect, most sinful, having taken to the wrong path,
he, bereft of good fortune, did not accept their request even when conciliated.

29. Maitreya said.—Thus having a perverse mind and being deep in sinfulness, straying from the path of right, though conciliated he did not comply with their request; for he had lost all auspiciousness about him (he was overtaken by misfortune.)

4.14.30

iti te 'sat-kṛtās tena dvijāḥ paṇḍita-māninā /
bhagnāyāṃ bhavya-yācñāyāṃ tasmai vidura cukrudhuḥ //

Thus insulted by him who fancied himself learned,
when their auspicious request was rejected, those twice-born became enraged at him, O Vidura.

30. Having been thus disregarded by him who thought himself to be wise and having their good and reasonable request rendered futile the Brahmins were enraged at him, O Vidura.

4.14.31

hanyatāṃ hanyatām eṣa pāpaḥ prakṛti-dāruṇaḥ /
jīvan jagad asāv āśu kurute bhasmasād dhruvam //

“Let him be killed! Let this sinful one, cruel by nature, be killed!
If he lives, he will surely reduce the world to ashes in no time.

31. Let him be slain! Let the wicked fellow cruel by nature be gone; being alive he will soon reduce the world to ashes indeed.

4.14.32

nāyam arhaty asad-vṛtto naradeva-varāsanam /
yo 'dhiyajña-patiṃ viṣṇuṃ vinindaty anapatrapaḥ //

This man of wicked conduct does not deserve the exalted throne of a king,
he who shamelessly reviles Viṣṇu, the master of sacrifices.

32. This fellow of such wicked conduct does not deserve the high throne of a king; for without the least hesitation or fear he reproaches Vishnu, the Lord of all sacrifices.

4.14.33

ko vainaṃ paricakṣīta venam ekam ṛte 'śubham /
prāpta īdṛśam aiśvaryaṃ yad-anugraha-bhājanaḥ //

Who indeed would revile Him, except this single inauspicious Vena,
who, having become the recipient of His grace, has attained such sovereignty?”

33. Who, other than this vile Vena, would reproach that Supreme Lord, having been the recipient of His grace and thereby obtained this lordship over the world.

4.14.34

itthaṃ vyavasitā hantum ṛṣayo rūḍha-manyavaḥ /
nijaghnur huṅkṛtair venaṃ hatam acyuta-nindayā //

Having thus resolved to kill him, their anger aroused,
the sages struck Vena down with the sound of ‘huṃ’, he who was already slain by his insult to Acyuta.

34. Having thus made up their mind to get rid of him the enraged Rishis struck down Vena with the sound of *hum* which they uttered—Vena who was already dead for having reproached Achyuta.

4.14.35

ṛṣibhiḥ svāśrama-padaṃ gate putra-kalevaram /
sunīthā pālayām āsa vidyā-yogena śocatī //

When the sages had departed to their hermitage, Sunīthā,
grieving, preserved her son's corpse through magical spells.

35. When the Rishis went away to their hermitages, Sunīthā, full of sorrow protected the body of her son by means of powerful charms (Mantras).

4.14.36

ekadā munayas te tu sarasvat-salilāplutāḥ /
hutvāgnīn sat-kathāś cakrur upaviṣṭāḥ sarit-taṭe //

One day, those sages, having bathed in the waters of the Sarasvatī
and offered into the fires, sat on the riverbank and engaged in virtuous discourses.

36. On a certain occasion those sages performed their ablutions in the waters of the Saraswati snd seated on its bank poured offerings into their sacred fires and began to discourse with one another.

4.14.37

vīkṣyotthitāṃs tadotpātān āhur loka-bhayaṅkarān /
apy abhadram anāthāyā dasyubhyo na bhaved bhuvaḥ //

Seeing portents that arose then, causing fear to the world, they said:
“Could misfortune from thieves befall the lordless earth?”

37—38. They observed most terrific portents making their appearance and began to consider:—“Oh! that no misfortune would befall the helpless earth on account of these rogues”. Now the tremendous clouds of dust rose in every direction when the robbers and the depredators ran to and fro spreading spoliation everywhere.

4.14.38

evaṃ mṛśanta ṛṣayo dhāvatāṃ sarvato-diśam /
pāṃsuḥ samutthito bhūriś corāṇām abhilumpatām //

While the sages were thus deliberating, a vast cloud of dust was raised
by plunderers and running thieves on every side.

4.14.39

tad upadravam ājñāya lokasya vasu lumpatām /
bhartary uparate tasminn anyonyaṃ ca jighāṃsatām //

Knowing of that distress of the people whose wealth was being plundered, / and who, their protector having died, wished to kill one another,

39—40. Though they perceived the serious trouble to the world from the robbers who deprived it of its wealth and from those who tried to kill one another when the king was gone, even those who were powerful enough saw the evil (but considering the loss of their own Tapas) did not check the people though they knew that the country was without a king helpless and become infested with robbers. 41. Should any one, a brahmin as he may be, devoted to Paramatman, perfectly tranquil and looking upon everything with equal light, neglect to protect the helpless sufferers his Tapas will leak out even as water does from a pot having a hole.

4.14.40

cora-prāyaṃ jana-padaṃ hīna-sattvam arājakam /
lokān nāvārayañ chaktā api tad-doṣa-darśinaḥ //

seeing that the realm had become mostly thieves, depleted of strength and kingless, / [the sages], although capable of restraining the people, did not do so, discerning that fault [would arise from inaction].

4.14.41

brāhmaṇaḥ sama-dṛk śānto dīnānāṃ samupekṣakaḥ /
sravate brahma tasyāpi bhinna-bhāṇḍāt payo yathā //

A brāhmaṇa, even-minded and calm, if he neglects the afflicted, / his sacred power leaks away, like milk from a cracked vessel.

4.14.42

nāṅgasya vaṃśo rājarṣer eṣa saṃsthātum arhati /
amogha-vīryā hi nṛpā vaṃśe 'smin keśavāśrayāḥ //

“The line of Aṅga, that royal sage, must not come to an end; / for kings of unfailing potency, who took refuge in Keśava, belong to this lineage.”

42. This race of Anga does not deserve to be cut off for there were in this race (many) kings of fruitful power devoted to Sri Hari.

4.14.43

viniścityaivam ṛṣayo vipannasya mahīpateḥ /
mamanthur ūruṃ tarasā tatrāsīd bāhuko naraḥ //

Deciding thus, the sages quickly churned the thigh / of the deceased king, and there emerged a dwarfish man.

43. Having thus carefully considered and come to a conclusion the Rishis churned the thigh (loins) of the dead prince with force and there arose a dwarfish man.

4.14.44

kāka-kṛṣṇo 'tihrasvāṅgo hrasva-bāhur mahā-hanuḥ /
hrasva-pān nimna-nāsāgro raktākṣas tāmra-mūrdhajaḥ //

He was black as a crow, extremely short in stature, with short arms and a large jaw, / short feet, a flat nose-tip, reddish eyes, and coppery hair.

44. He was black like the crow, of very small trunk, small arms with a protruding chin, of small limbs, flat knows, red eyes and copper hair.

4.14.45

taṃ tu te 'vanataṃ dīnaṃ kiṃ karomīti vādinam /
niṣīdety abruvaṃs tāta sa niṣādas tato 'bhavat //

Submissive and miserable, he asked them, “What should I do?” / They said to him, “Sit down (niṣīda), dear one”; hence he became a Niṣāda.

45. He stood bending in a dejected and helpless condition saying, "What shall I do"; and they said to him, "Child, Nishīda (sit down)" ; so he became Nishāda (by race and profession.)

4.14.46

tasya vaṃśyās tu naiṣādā giri-kānana-gocarāḥ /
yenāharaj jāyamāno vena-kalmaṣam ulbaṇam //

His descendants are the Naiṣādas, who dwell in hills and forests, / by whom, as he was born, the terrible sin of Vena was absorbed.

46. And his descendants are Naishagas frequenting mountains and forests ; for by his birth he removed the horrible sin of Vena.