sribhagavatam - Canto (Skandah ) 4 - chapters 13 to 16

Vyasadev

Praneetha

The Mad Bhagavatam

Canto 4

Chapter 13: Description of the Descendants of Dhruva Mahârâja

4.13.1

sūta uvāca
niśamya kauṣāraviṇopavarṇitaṁ
dhruvasya vaikuṇṭha-padādhirohaṇam
prarūḍha-bhāvo bhagavaty adhokṣaje
praṣṭuṁ punas taṁ viduraḥ pracakrame

(1) Sûta said [to the rishis at Naimishâranya]: "Hearing Maitreya's description of Dhruva's ascent to the abode of Vaikunthha, Vidura's love for the Supreme Lord in the beyond grew and again he began to question Maitreya Muni.

4.13.2

vidura uvāca
ke te pracetaso nāma
kasyāpatyāni suvrata
kasyānvavāye prakhyātāḥ
kutra vā satram āsata

(2) Vidura asked: 'Who were they, you called the Pracetâs? Which family they were known by, whose sons were they o best among the sworn and where performed they their sacrifice?

4.13.3

manye mahā-bhāgavataṁ
nāradaṁ deva-darśanam
yena proktaḥ kriyā-yogaḥ
paricaryā-vidhir hareḥ

(3) I think that Nârada is the greatest of all the devotees; he saw God before his eyes and described the procedure of rendering devotional service to the Lord [in kriyâ-yoga or the pâñcarâtrika-method].

4.13.4

sva-dharma-śīlaiḥ puruṣair
bhagavān yajña-pūruṣaḥ
ijyamāno bhaktimatā
nāradeneritaḥ kila

(4) When these men were performing their sacrificial duties in worship of the Supreme Lord, the Enjoyer of All Sacrifices was by Nârada described with devotion.

4.13.5

yās tā devarṣiṇā tatra
varṇitā bhagavat-kathāḥ
mahyaṁ śuśrūṣave brahman
kārtsnyenācaṣṭum arhasi

(5) O brahmin, be so kind to tell me, so very eager to hear, in full all the stories about the Lord that were narrated there by the devarishi.'

4.13.6

maitreya uvāca
dhruvasya cotkalaḥ putraḥ
pitari prasthite vanam
sārvabhauma-śriyaṁ naicchad
adhirājāsanaṁ pituḥ

(6) Maitreya said: 'Utkala, the son of Dhruva, after his father departed for the forest, did not desire the throne of the emperor, his father, with all the lands and opulence belonging to it.

4.13.7

sa janmanopaśāntātmā
niḥsaṅgaḥ sama-darśanaḥ
dadarśa loke vitatam
ātmānaṁ lokam ātmani

 (7) From the day he was born he was a most satisfied, unattached soul, who equipoised saw the Supersoul as spread everywhere in the world and all the world as resting in the Supersoul.

4.13.8-9

ātmānaṁ brahma nirvāṇaṁ
pratyastamita-vigraham
avabodha-rasaikātmyam
ānandam anusantatam
avyavacchinna-yogāgni-
dagdha-karma-malāśayaḥ
svarūpam avarundhāno
nātmano 'nyaṁ tadaikṣata

 (8-9) Because of his single-minded resolve about the spirit of the Absolute, the separation from heaven had ended in the oneness of the Self. A consequent yoga practice had increased his bliss that as fire burned away the karmic impurities of his mind. Thus realizing his constitutional position all his thoughts were devoted to the Soul of all Souls.

4.13.10

jaḍāndha-badhironmatta-
mūkākṛtir atan-matiḥ
lakṣitaḥ pathi bālānāṁ
praśāntārcir ivānalaḥ

(10) Out on the road he to the less intelligent appeared to be like a fool, blind, deaf, dumb and mad, but actually his intelligence was more like a fire with its flames tempered.

4.13.11

matvā taṁ jaḍam unmattaṁ
kula-vṛddhāḥ samantriṇaḥ
vatsaraṁ bhūpatiṁ cakrur
yavīyāṁsaṁ bhrameḥ sutam

(11) Thinking that Utkala had no intelligence and was mad, the elders of the family and the ministers of state appointed Vatsara, the younger son of Bhrami, ruler of the world.

4.13.12

svarvīthir vatsarasyeṣṭā
bhāryāsūta ṣaḍ-ātmajān
puṣpārṇaṁ tigmaketuṁ ca
iṣam ūrjaṁ vasuṁ jayam

 (12) Svarvîthi, King Vatsara's dearest wife, gave birth to six sons: Pushpârna, Tigmaketu, Isha, Ûrja, Vasu and Jaya.

4.13.13

puṣpārṇasya prabhā bhāryā
doṣā ca dve babhūvatuḥ
prātar madhyandinaṁ sāyam
iti hy āsan prabhā-sutāḥ

(13) Pushpârna had two wives Doshâ and Prabhâ. Of Prabhâ there were the sons Prâtar, Madhyandinam and Sâyam.

4.13.14

pradoṣo niśitho vyuṣṭa
iti doṣā-sutās trayaḥ
vyuṣṭaḥ sutaṁ puṣkariṇyāṁ
sarvatejasam ādadhe

 (14) Pradosha, Nis'itha and Vyushtha were the three sons of Doshâ. Vyushtha begot in his wife Pushkarinî a son named Sarvatejâ [the all powerful one].

4.13.15-16

sa cakṣuḥ sutam ākūtyāṁ
patnyāṁ manum avāpa ha
manor asūta mahiṣī
virajān naḍvalā sutān
puruṁ kutsaṁ tritaṁ dyumnaṁ
satyavantam ṛtaṁ vratam
agniṣṭomam atīrātraṁ
pradyumnaṁ śibim ulmukam

(15-16) His wife, called Âkûti, gave birth to a son named Câkshusha who was the [sixth] Manu. His queen Nadvalâ bore him [twelve] pure sons: Puru, Kutsa, Trita, Dyumna, Satyavân, Rita, Vrata, Agnishthoma, Atîrâtra, Pradyumna, S'ibi and Ulmuka.

4.13.17

ulmuko 'janayat putrān
puṣkariṇyāṁ ṣaḍ uttamān
aṅgaṁ sumanasaṁ khyātiṁ
kratum aṅgirasaṁ gayam

(17) Ulmuka begot six very good sons in Pushkarinî [who had the same name as her predecessor]: Anga, Sumanâ, Khyâti, Kratu, Angirâ and Gaya.

4.13.18

sunīthāṅgasya yā patnī
suṣuve venam ulbaṇam
yad-dauḥśīlyāt sa rājarṣir
nirviṇṇo niragāt purāt

(18) The wife of Anga, Sunîthâ gave birth to Vena who was very crooked. Disappointed about his bad character the wise king Anga left the city [to live in the forest].

4.13.19-20

yam aṅga śepuḥ kupitā
vāg-vajrā munayaḥ kila
gatāsos tasya bhūyas te
mamanthur dakṣiṇaṁ karam
arājake tadā loke
dasyubhiḥ pīḍitāḥ prajāḥ
jāto nārāyaṇāṁśena
pṛthur ādyaḥ kṣitīśvaraḥ

(19-20) He [Vena] was cursed by the sages whose angry words struck him like thunder. After that had happened he died. Being without a king all the inhabitants of the world were pestered by thieves and rogues. They then churned his right arm [his 'hand'], upon which a partial incarnation [ams'a-avatâra] of Nârâyana descended called Prithu, who became the original Lord of the Earth.

4.13.21

vidura uvāca
tasya śīla-nidheḥ sādhor
brahmaṇyasya mahātmanaḥ
rājñaḥ katham abhūd duṣṭā
prajā yad vimanā yayau

(21) Vidura said: 'With King Anga being such a reservoir of good qualities and a saintly person, a lover of brahminical culture and a great soul, how could his son be so bad that he became indifferent and left?

4.13.22

kiṁ vāṁho vena uddiśya
brahma-daṇḍam ayūyujan
daṇḍa-vrata-dhare rājñi
munayo dharma-kovidāḥ

(22) Why did the sages conversant with the religious principles who saw Vena's faults, desire to pronounce the brahmin's curse against him, while it was the king who carried the rod of punishment?

4.13.23

nāvadhyeyaḥ prajā-pālaḥ
prajābhir aghavān api
yad asau loka-pālānāṁ
bibharty ojaḥ sva-tejasā

 (23) The king is never to be insulted by the citizens however sinful he may be, because he by his personal influence maintains the power of all the local officials.

4.13.24

etad ākhyāhi me brahman
sunīthātmaja-ceṣṭitam
śraddadhānāya bhaktāya
tvaṁ parāvara-vittamaḥ

(24) Please describe to me, your faithful devotee o brahmin, all there is to say about the activities of the son of Sunîthâ, for you are well conversant with [the things of] heaven and earth.'

4.13.25

maitreya uvāca
aṅgo 'śvamedhaṁ rājarṣir
ājahāra mahā-kratum
nājagmur devatās tasminn
āhūtā brahma-vādibhiḥ

(25) Maitreya replied: 'King Anga once executed a great as'vamedha sacrifice, but to that great offering all the godly ones never attended despite of the fact that they were invited by the officiating brahmins.

4.13.26

tam ūcur vismitās tatra
yajamānam athartvijaḥ
havīṁṣi hūyamānāni
na te gṛhṇanti devatāḥ

(26) Puzzled about it they then told the instigator of the sacrifice: 'The godly ones do not accept the oblations in the fire of the priests.

4.13.27

rājan havīṁṣy aduṣṭāni
śraddhayāsāditāni te
chandāṁsy ayāta-yāmāni
yojitāni dhṛta-vrataiḥ

(27) O King, there is nothing impure about the offerings that you with great care collected, nor is there anything wrong with the proper execution of the mantras by the qualified brahmins.

4.13.28

na vidāmeha devānāṁ
helanaṁ vayam aṇv api
yan na gṛhṇanti bhāgān svān
ye devāḥ karma-sākṣiṇaḥ

(28) In this connection we cannot find the least insult or neglect in respect of the  godly ones because of which the God-conscious who are to witness the sacrifice, wouldn't accept their share.'

4.13.29

maitreya uvāca
aṅgo dvija-vacaḥ śrutvā
yajamānaḥ sudurmanāḥ
tat praṣṭuṁ vyasṛjad vācaṁ
sadasyāṁs tad-anujñayā

(29) Maitreya said: 'King Anga, the performer of the sacrifice, was very depressed after hearing what the twice-born said. He then with their permission addressed the priests to be informed by them:

4.13.30

nāgacchanty āhutā devā
na gṛhṇanti grahān iha
sadasas-patayo brūta
kim avadyaṁ mayā kṛtam

 (30) 'Being invited the ones of God are not going to [attend the sacrificial ceremony and] accept their share of the offerings. My dear priests, please tell me what offense I have committed.'
4.13.31

sadasas-pataya ūcuḥ
nara-deveha bhavato
nāghaṁ tāvan manāk sthitam
asty ekaṁ prāktanam aghaṁ
yad ihedṛk tvam aprajaḥ

(31) The leading priests said: 'O god of man, in this life you haven't even committed the slightest sin, but in your previous life there was a sin because of which you in this life are without a son.

4.13.32

tathā sādhaya bhadraṁ te
ātmānaṁ suprajaṁ nṛpa
iṣṭas te putra-kāmasya
putraṁ dāsyati yajña-bhuk

(32) Therefore we who wish you all good fortune say to you: execute the sacrifice to get good offspring o King, when you worship  the Lord, the enjoyer of the sacrifice, with the desire to get a son, He will grant you one.

4.13.33

tathā sva-bhāgadheyāni
grahīṣyanti divaukasaḥ
yad yajña-puruṣaḥ sākṣād
apatyāya harir vṛtaḥ

(33) Thereupon all the men of God will accept their share of the sacrifice, because for the purpose of [getting] a son then evidently the Supreme Personality has been invited.

4.13.34

tāṁs tān kāmān harir dadyād
yān yān kāmayate janaḥ
ārādhito yathaivaiṣa
tathā puṁsāṁ phalodayaḥ

(34) The Lord being worshiped will award the person whatever he desires; according to the way He is respected by the people they will reap the fruits.'

4.13.35

iti vyavasitā viprās
tasya rājñaḥ prajātaye
puroḍāśaṁ niravapan

(35) Thus having decided the learned ones offered rice cake in the fire of the Lord of the Flames, for the king to get a son.

4.13.36

tasmāt puruṣa uttasthau
hema-māly amalāmbaraḥ
hiraṇmayena pātreṇa
siddham ādāya pāyasam

 (36) From the sacrificial fire a person in white garments appeared with a golden garland and a golden pot in which he carried rice boiled in milk.

4.13.37

sa viprānumato rājā
gṛhītvāñjalinaudanam
avaghrāya mudā yuktaḥ
prādāt patnyā udāra-dhīḥ

(37) He, the king, firmly rooted in the noble mind, with the permission of the learned took the in milk boiled rice in his joined palms and offered it, after smelling with great delight, to his wife.

4.13.38

sā tat puṁ-savanaṁ rājñī
prāśya vai patyur ādadhe
garbhaṁ kāla upāvṛtte
kumāraṁ suṣuve 'prajā

(38) The childless queen eating from the food that would give her a child, indeed was impregnated by the husband and thus she in due time gave birth to a son.

4.13.39

sa bāla eva puruṣo
mātāmaham anuvrataḥ
adharmāṁśodbhavaṁ mṛtyuṁ
tenābhavad adhārmikaḥ

(39) That boy appeared partly following in the footsteps of his death-oriented, maternal, irreligious grandfather. He therefore became an offender of the holy duty.

4.13.40

sa śarāsanam udyamya
mṛgayur vana-gocaraḥ
hanty asādhur mṛgān dīnān
veno 'sāv ity arauj janaḥ

(40) He used to take up his bow as a hunter and go into the forest to kill innocent deer. Thus all the people cried: 'There he is, the cruel Vena!'

4.13.41

ākrīḍe krīḍato bālān
vayasyān atidāruṇaḥ
prasahya niranukrośaḥ
paśu-māram amārayat

(41) While playing in the playground with boys of his age he very cruelly violently killed them mercilessly as if he slaughtered animals.

4.13.42

taṁ vicakṣya khalaṁ putraṁ
śāsanair vividhair nṛpaḥ
yadā na śāsituṁ kalpo
bhṛśam āsīt sudurmanāḥ

(42) Seeing how cruel his son was, the king by different means of punishment couldn't get a grip on him and thus he became greatly aggrieved thinking:

4.13.43

prāyeṇābhyarcito devo
ye 'prajā gṛha-medhinaḥ
kad-apatya-bhṛtaṁ duḥkhaṁ
ye na vindanti durbharam

(43) 'They who are without a son probably have worshiped God [in a previous life], they do not have to suffer this unbearable sorrow to live at home with such a bad son.

4.13.44

yataḥ pāpīyasī kīrtir
adharmaś ca mahān nṛṇām
yato virodhaḥ sarveṣāṁ
yata ādhir anantakaḥ

(44) From a bad son's sinful reputation and unrighteousness there will be a great discord among the people who all constantly will live in fear.

4.13.45

kas taṁ prajāpadeśaṁ vai
moha-bandhanam ātmanaḥ
paṇḍito bahu manyeta
yad-arthāḥ kleśadā gṛhāḥ

 (45) Who would want such a so-called son? What he no doubt means to the soul is bondage to illusion; which intelligent man would value a son who brings misery to one's family life?

4.13.46

kad-apatyaṁ varaṁ manye
sad-apatyāc chucāṁ padāt
nirvidyeta gṛhān martyo
yat-kleśa-nivahā gṛhāḥ

 (46) I think it's better to have a bad son than a good one. The grief one has because of him will lead to detachment from one's household that is the source of all misery, for it turns the life of a mortal man into a lot of trouble.'

4.13.47

evaṁ sa nirviṇṇa-manā nṛpo gṛhān
niśītha utthāya mahodayodayāt
alabdha-nidro 'nupalakṣito nṛbhir
hitvā gato vena-suvaṁ prasuptām

(47) Thus grown indifferent the king, unable to sleep, got up in the middle of the night to forsake his home that was so opulent because of the blessings of the great souls. Not noticed by anyone he left Vena's mother who was fast asleep.

4.13.48

vijñāya nirvidya gataṁ patiṁ prajāḥ
purohitāmātya-suhṛd-gaṇādayaḥ
vicikyur urvyām atiśoka-kātarā
yathā nigūḍhaṁ puruṣaṁ kuyoginaḥ

 (48) As soon as was understood that the king, no longer caring, had left, all the citizens, priests and ministers, friends and the rest of the people searched the earth in great bereavement, just like inexperienced yogis looking for what's hidden within the person.

4.13.49

alakṣayantaḥ padavīṁ prajāpater
hatodyamāḥ pratyupasṛtya te purīm
ṛṣīn sametān abhivandya sāśravo
nyavedayan paurava bhartṛ-viplavam

(49) Not finding a trace of their father of state o Kaurava, the citizens returned disappointed to their city and informed with tears in their eyes, after offering their respects, the assembled sages about the absence of the king.'

Canto 4

Chapter 14: The Story of King Vena

4.14.1

maitreya uvāca
bhṛgv-ādayas te munayo
lokānāṁ kṣema-darśinaḥ
goptary asati vai nṝṇāṁ
paśyantaḥ paśu-sāmyatām

(1) Maitreya said: 'The sages headed by Bhrigu who always aspired the welfare of all the people, understood that the citizens with the king being absent were doomed to live on the level of animals.

4.14.2

vīra-mātaram āhūya
sunīthāṁ brahma-vādinaḥ
prakṛty-asammataṁ venam
abhyaṣiñcan patiṁ bhuvaḥ

(2) The men of wisdom called for the mother of Vena Sunîthâ and then enthroned him [Vena] as the master over the world, even though the ministers didn't agree.

4.14.3

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

 (3) Hearing that King Vena had ascended the throne the thieves, knowing that he was a most severe punisher, hid themselves immediately like rats afraid of a snake.

4.14.4

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

(4) King Vena having ascended the royal seat was very proud of the eight kind of opulences [bhaga, see 3.24: 32] and considered himself to be the greatest. Impudently he began to insult the great personalities.

4.14.5

evaṁ madāndha utsikto
niraṅkuśa iva dvipaḥ
paryaṭan ratham āsthāya
kampayann iva rodasī

 (5) Thus blinded by power he, as proud as an uncontrolled elephant, mounted a chariot and traveled around creating fear in heaven and on earth.

4.14.6

na yaṣṭavyaṁ na dātavyaṁ
na hotavyaṁ dvijāḥ kvacit
iti nyavārayad dharmaṁ
bherī-ghoṣeṇa sarvaśaḥ

(6) Not permitting the performance of any sacrifice, that charities were given or that any butter was offered in the fire o twice-born one, he thus beating his kettledrums everywhere put an end to all religious rituals.

4.14.7

venasyāvekṣya munayo
durvṛttasya viceṣṭitam
vimṛśya loka-vyasanaṁ
kṛpayocuḥ sma satriṇaḥ

(7) When the sages who always had performed the sacrifices saw what the great rogue Vena did, they considered it a threat to the common people and out of compassion talked about it.

4.14.8

aho ubhayataḥ prāptaṁ
lokasya vyasanaṁ mahat
dāruṇy ubhayato dīpte
iva taskara-pālayoḥ

(8) 'Like a log burning from both sides, the common people alas from both the sides of the king and the thieves and rogues are in great danger.

4.14.9

arājaka-bhayād eṣa
kṛto rājātad-arhaṇaḥ
tato 'py āsīd bhayaṁ tv adya
kathaṁ syāt svasti dehinām

(9) Because we were afraid to be without a king Vena has been crowned although he was not qualified and now there is also the threat of danger from his side. How can the living beings be happy now?

4.14.10

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

 (10) Vena, born from the womb of Sunîthâ, has grown into a mischievous character, just like a snake that maintained with milk even attacks the one who feeds him.

4.14.11

nirūpitaḥ prajā-pālaḥ
sa jighāṁsati vai prajāḥ
tathāpi sāntvayemāmuṁ
nāsmāṁs tat-pātakaṁ spṛśet

(11) With him appointed king there is no doubt that he desires to harm the citizens, but in order not to suffer the consequences of his sins we nevertheless should try to pacify him.

4.14.12

tad-vidvadbhir asad-vṛtto
veno 'smābhiḥ kṛto nṛpaḥ
sāntvito yadi no vācaṁ
na grahīṣyaty adharma-kṛt
loka-dhikkāra-sandagdhaṁ
dahiṣyāmaḥ sva-tejasā

(12) Knowing Vena's unrighteousness we nevertheless have made him king. If he's not amenable to our pacifying words, he for his evildoing will burn by public condemnation just as we will burn him by our prowess.'

4.14.13

evam adhyavasāyainaṁ
munayo gūḍha-manyavaḥ
upavrajyābruvan venaṁ
sāntvayitvā ca sāmabhiḥ

(13) Thus having decided the sages approached Vena concealing their anger. Pacifying him with kind words they spoke to him. 

4.14.14

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

(14) The sages said: 'O best of the royals! Please try to understand that what we are about to tell you o King, and which will increase your lifespan, strength and good repute o best one.

4.14.15

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

(15) To those persons who free from attachment in their words, mind, body and intelligence acted according to the religious principles, the worlds will be given that are free from misery; they will find liberation and lasting happiness.

4.14.16

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

(16) May you not lose that spiritual life o hero of the people, the king who misses that which is the cause of prosperity will lose his sway.

4.14.17

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

(17) O King, the royal rule protecting the people against mischievous officials, thieves and rogues may for that reason collect taxes and enjoy this world as well as the next.

4.14.18

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

(18) It is in those kingdoms in whose cities the Supreme Lord, the enjoyer of all sacrifices, is worshiped, that the people following the varnâs'rama system [of vocations and age groups] will act according to their nature.

4.14.19

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

(19) The Fortunate One, the original cause of the cosmic manifestation, will be pleased with that king o noble one, who in his position of power is of the Soul that keeps the entire universe together.

4.14.20

tasmiṁs tuṣṭe kim aprāpyaṁ
jagatām īśvareśvare
lokāḥ sapālā hy etasmai
haranti balim ādṛtāḥ

 (20) With Him, the Controller of the Controllers, being satisfied, one can achieve the impossible and therefore the people are everywhere with their preferred lead [their gods, kings and idols] by all means with the greatest pleasure all performing sacrifices for Him.

4.14.21

taṁ sarva-lokāmara-yajña-saṅgrahaṁ
trayīmayaṁ dravyamayaṁ tapomayam
yajñair vicitrair yajato bhavāya te
rājan sva-deśān anuroddhum arhasi

 (21) It is He who with all the deities that are worshiped is the recipient. He is the sum total of the Vedas, the owner of all means of worship and the goal of all austerity. Therefore o King, you should to your greater honor and self-interest direct your countrymen to perform worship by means of the different kinds of sacrifices.

4.14.22

yajñena yuṣmad-viṣaye dvijātibhir
vitāyamānena surāḥ kalā hareḥ
sviṣṭāḥ sutuṣṭāḥ pradiśanti vāñchitaṁ
tad-dhelanaṁ nārhasi vīra ceṣṭitum

(22) When the brahmins in the kingdom are of devotional service, all the enlightened ones that are part of the Lord, are properly respected and will, most satisfied, grant the desired result. O hero, you should not fail to respect them.'

4.14.23

vena uvāca
bāliśā bata yūyaṁ vā
adharme dharma-māninaḥ
ye vṛttidaṁ patiṁ hitvā
jāraṁ patim upāsate

(23) Vena replied: 'Oh how childish you all are in taking irreligious principles for religious ones. In fact you forsake the father who feeds you being unfaithful with another love.

4.14.24

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

(24) They who ignorantly of disrespect don't realize that the Lord is there in the form of the king, can't find happiness in this world nor after they died!

4.14.25

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

(25) What now is the name of that enjoyer of sacrifice unto whom you direct your great devotion? Like with a bad woman relating to her paramour you fall short in affection for [your king,] the husband!

4.14.26-27

viṣṇur viriñco giriśa
indro vāyur yamo raviḥ
parjanyo dhanadaḥ somaḥ
kṣitir agnir apāmpatiḥ
ete cānye ca vibudhāḥ
prabhavo vara-śāpayoḥ
dehe bhavanti nṛpateḥ
sarva-devamayo nṛpaḥ

 (26-27) The creator, the maintainer, the destroyer, the king of heaven, the god of the wind and the god of death; the god of the sun, the god of the rains, the god of the treasury and the god of the moon; the god of the earth, the god of the fire and the god of the waters; all these and also other powers capable of blessing and cursing abide in the body of the king, the king comprises all the gods.

4.14.28

tasmān māṁ karmabhir viprā
yajadhvaṁ gata-matsarāḥ
baliṁ ca mahyaṁ harata
matto 'nyaḥ ko 'gra-bhuk pumān

 (28) For that reason o learned ones, you should worship me in your rituals and not be envious. Use those means for my sake, there is no one else to worship as the prime enjoyer of what is offered.'

4.14.29

maitreya uvāca
itthaṁ viparyaya-matiḥ
pāpīyān utpathaṁ gataḥ
anunīyamānas tad-yācñāṁ
na cakre bhraṣṭa-maṅgalaḥ

(29) Maitreya said: 'With all respects offered not acceding to the request of the sages, the one whose intelligence was perverted and who most sinfully had strayed from the path, was thus bereft of all good fortune.

4.14.30

iti te 'sat-kṛtās tena
dvijāḥ paṇḍita-māninā
bhagnāyāṁ bhavya-yācñāyāṁ
tasmai vidura cukrudhuḥ

(30) All the brahmins felt insulted by him who thought himself to be so very learned. Frustrated in their polite request o Vidura, they became very angry with him:

4.14.31

hanyatāṁ hanyatām eṣa
pāpaḥ prakṛti-dāruṇaḥ
jīvañ jagad asāv āśu
kurute bhasmasād dhruvam

 (31) 'Put him to death, to death, this king, this sinner, this dreadful nature who very soon will turn the whole world into a heap of ash if we let him live.

4.14.32

nāyam arhaty asad-vṛtto
naradeva-varāsanam
yo 'dhiyajña-patiṁ viṣṇuṁ
vinindaty anapatrapaḥ

 (32) This man full of impiety, doesn't deserve the exalted throne as the god of man. He shamelessly insults Lord Vishnu, the master of all sacrifices!

4.14.33

ko vainaṁ paricakṣīta
venam ekam ṛte 'śubham
prāpta īdṛśam aiśvaryaṁ
yad-anugraha-bhājanaḥ

 (33) Who else but that miserable Vena would be such a blasphemer of Him by whose mercy all opulence is received?'

4.14.34

itthaṁ vyavasitā hantum
ṛṣayo rūḍha-manyavaḥ
nijaghnur huṅkṛtair venaṁ
hatam acyuta-nindayā

(34) Thus decided to put him to death they showed their anger and by the sound of their reproach [saying 'Hum'] ended the life of Vena, [the king] who was dead in his blasphemy against the Infallible One.

4.14.35

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

(35) After the sages had returned to their hermitages Sunîthâ in her lamentation preserved the body of her son by means of chanting mantras.

4.14.36

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

(36) Once, when the sages were bathing in the waters of the Sarasvatî and offering oblations in the fire, they sitting on the bank of the river began to discuss the question of truth.

4.14.37

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

(37) They then told each other that they had noticed that disturbances were developing that created fear among the people; wouldn't the citizens without a ruler suffer the misfortune of having a world full of thieves and rogues?

4.14.38

evaṁ mṛśanta ṛṣayo
dhāvatāṁ sarvato-diśam
pāṁsuḥ samutthito bhūriś
corāṇām abhilumpatām

(38) Evidently, as the wise were considering this, wherever one looked dust clouding the sky could be seen caused by the running of plundering criminals.

4.14.39-40

tad upadravam ājñāya
lokasya vasu lumpatām
bhartary uparate tasminn
anyonyaṁ ca jighāṁsatām
cora-prāyaṁ jana-padaṁ
hīna-sattvam arājakam
lokān nāvārayañ chaktā
api tad-doṣa-darśinaḥ

(39-40) They then realized their fault: the disturbance of the common people whose riches were plundered, was due to the death of him who was their protector. With the state full of thieves and murderers and bereft of a king, they despite of being aware of all the evil that took place, couldn't manage to subdue the rogues.

4.14.41

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

 (41) An equipoised and peaceful brahmin who grossly neglects the ones afflicted is sure to lose the spirit, just like losing water from a broken pot.

4.14.42

nāṅgasya vaṁśo rājarṣer
eṣa saṁsthātum arhati
amogha-vīryā hi nṛpā
vaṁśe 'smin keśavāśrayāḥ

 (42) The family line of the saintly King Anga should not be broken, for the semen of the kings of this family was so productive that they enjoyed the shelter of Kes'ava [He with the beautiful curls].

4.14.43

viniścityaivam ṛṣayo
vipannasya mahīpateḥ
mamanthur ūruṁ tarasā
tatrāsīd bāhuko naraḥ

 (43) Thus the wise men decided to churn the thighs of the dead king with great force. Thereupon a person named Bâhuka [the dwarf] was born.

4.14.44

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

 (44) He was as black as a crow, very short in every way with very short legs and arms, had big jaws, a flat nose, reddish eyes and copper-red hair.

4.14.45

taṁ tu te 'vanataṁ dīnaṁ
kiṁ karomīti vādinam
niṣīdety abruvaṁs tāta
sa niṣādas tato 'bhavat

(45) Having appeared he meekly bowed before the sages inquiring: 'What can I do for you?' 'Please sit down' they replied and thus, o best one, he became thereafter known as Nishâda.

4.14.46

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

(46) His descendants were thereupon called the Naishâdas. They inhabited the hills and forests because they, being born from Vena and with Nishâda taking the burden of all the sins, were feared.'

Canto 4

Chapter 15: King Prithu's Appearance and Coronation

4.15.1

maitreya uvāca
atha tasya punar viprair
aputrasya mahīpateḥ
bāhubhyāṁ mathyamānābhyāṁ
mithunaṁ samapadyata

(1) Maitreya said: 'Thus the brahmins again churned the arms of the king who had no son and from that action a couple took birth.

4.15.2

tad dṛṣṭvā mithunaṁ jātam
ṛṣayo brahma-vādinaḥ
ūcuḥ parama-santuṣṭā
viditvā bhagavat-kalām

(2) About that couple being born the sages conversant with the Vedas said that they were very happy, knowing that it concerned an ['âves'a'-]expansion of the Supreme Lord.

4.15.3

ṛṣaya ūcuḥ
eṣa viṣṇor bhagavataḥ
kalā bhuvana-pālinī
iyaṁ ca lakṣmyāḥ sambhūtiḥ
puruṣasyānapāyinī

(3) The sages said: 'This man is an expansion of the Supreme Lord Vishnu who maintains the world and this woman is Lakshmî, the Goddess of Fortune who is an inseparable, integral part of the Original Person.

4.15.4

ayaṁ tu prathamo rājñāṁ
pumān prathayitā yaśaḥ
pṛthur nāma mahārājo
bhaviṣyati pṛthu-śravāḥ

(4) This male will be the first among the kings and will spread his reputation under the name of Prithu [the one of the earth], becoming widely renown as the Great King.

4.15.5

iyaṁ ca sudatī devī
guṇa-bhūṣaṇa-bhūṣaṇā
arcir nāma varārohā
pṛthum evāvarundhatī

 (5) This female as a goddess of all good qualities will enhance the beauty of her ornaments with the magnificence of her teeth; she will be named Arci and will attract Prithu with her great beauty. 

4.15.6

eṣa sākṣād dharer aṁśo
jāto loka-rirakṣayā
iyaṁ ca tat-parā hi śrīr
anujajñe 'napāyinī

 (6) He as a partial, direct representative of the Lord is born with the desire to protect the entire world and she took birth as the inseparable goddess who is very attracted to him.'

4.15.7

maitreya uvāca
praśaṁsanti sma taṁ viprā
gandharva-pravarā jaguḥ
mumucuḥ sumano-dhārāḥ
siddhā nṛtyanti svaḥ-striyaḥ

(7) Maitreya said: 'The learned ones praised him, the singers of heaven chanted, the perfected ones showered flowers and the girls of heaven were dancing.

4.15.8

śaṅkha-tūrya-mṛdaṅgādyā
nedur dundubhayo divi
tatra sarva upājagmur
devarṣi-pitṝṇāṁ gaṇāḥ

(8) Filling the air with vibrating conches, bugles, drums and kettledrums and such, all the godly, the sages and the elderly of all sections of society gathered there.

4.15.9-10

brahmā jagad-gurur devaiḥ
sahāsṛtya sureśvaraiḥ
vainyasya dakṣiṇe haste
dṛṣṭvā cihnaṁ gadābhṛtaḥ
pādayor aravindaṁ ca
taṁ vai mene hareḥ kalām
yasyāpratihataṁ cakram
aṁśaḥ sa parameṣṭhinaḥ

 (9-10) Brahmâ, the master of the universe, accompanied by the godly arriving there together with all the leaders of the enlightened world, saw on the right hand of that son of Vena, the mark of Vishnu carrying the club. His two feet also showed the [marks of the] lotus flower and thus he was certain that he dealt with a partial appearance of the Lord who with His invincible disc [as a mark in His hand] as a plenary portion represents the Supreme Interest.

4.15.11

tasyābhiṣeka ārabdho
brāhmaṇair brahma-vādibhiḥ
ābhiṣecanikāny asmai
ājahruḥ sarvato janāḥ

(11) The brahmins attached to the rituals arranged for his coronation and thus the people for his sake from everywhere collected the different means for performing the ceremony.

4.15.12

sarit-samudrā girayo
nāgā gāvaḥ khagā mṛgāḥ
dyauḥ kṣitiḥ sarva-bhūtāni
samājahrur upāyanam

(12) The rivers, the seas, the mountains, the serpents, the cows, the birds and the animals, the sky, the earth and all living beings contributed with different kinds of gifts.

4.15.13

so 'bhiṣikto mahārājaḥ
suvāsāḥ sādhv-alaṅkṛtaḥ
patnyārciṣālaṅkṛtayā
vireje 'gnir ivāparaḥ

(13) He was thus crowned the Mahârâja. Exquisitely dressed and fully ornamented he together with his nicely jeweled wife Arci appeared like a fire beyond compare.

4.15.14

tasmai jahāra dhanado
haimaṁ vīra varāsanam
varuṇaḥ salila-srāvam
ātapatraṁ śaśi-prabham

(14) The keeper of wealth Kuvera, presented to him a royal throne made of gold o hero and Varuna gave him an umbrella as brilliant as the moon which constantly showered a mist of water droplets.

4.15.15

vāyuś ca vāla-vyajane
dharmaḥ kīrtimayīṁ srajam
indraḥ kirīṭam utkṛṣṭaṁ
daṇḍaṁ saṁyamanaṁ yamaḥ

 (15) Vâyu on his turn gave him two camâras [whisks] made of hair, Dharma a garland that added to his name and fame, Indra gave a very valuable helmet and Yama gave him a scepter to rule the world.

4.15.16

brahmā brahmamayaṁ varma
bhāratī hāram uttamam
hariḥ sudarśanaṁ cakraṁ
tat-patny avyāhatāṁ śriyam

(16) Brahmâ armed him with spiritual knowledge, his wife Bhâratî the Goddess of Learning [Sarasvatî] gave a transcendental necklace, the Supreme Personality [Hari, Vishnu] gave him a Sudars'ana disc and His wife Lakshmî gave him imperishable opulence.

4.15.17

daśa-candram asiṁ rudraḥ
śata-candraṁ tathāmbikā
somo 'mṛtamayān aśvāṁs
tvaṣṭā rūpāśrayaṁ ratham

 (17) Lord S'iva came with a sword decorated with ten moons and Durgâ gave a likewise shield showing a hundred moons. The moon god gifted horses of the finest breed and the demigod Vis'vakarmâ donated a very beautiful chariot.

4.15.18

agnir āja-gavaṁ cāpaṁ
sūryo raśmimayān iṣūn
bhūḥ pāduke yogamayyau
dyauḥ puṣpāvalim anvaham

 (18) Agni gave a bow made of horn, Sûrya gave arrows as brilliant as sunlight, Bhûmi [the Goddess of the Earth] gave slippers that empowered him with mystic union and the gods of the heavenly planets presented him flowers day after day.

4.15.19

nāṭyaṁ sugītaṁ vāditram
antardhānaṁ ca khecarāḥ
ṛṣayaś cāśiṣaḥ satyāḥ
samudraḥ śaṅkham ātmajam

 (19) The art of drama, singing the finest songs, playing musical instruments as well as the ability to make things appear and disappear, were given to him by the space travelers. The great sages blessed him with infallibility and the god of the ocean produced a conch shell for him.

4.15.20

sindhavaḥ parvatā nadyo
ratha-vīthīr mahātmanaḥ
sūto 'tha māgadho vandī
taṁ stotum upatasthire

(20) The seas, the  mountains and the rivers provided him passage for his chariot and professed bards and officials of prayer and praise presented themselves hailing him in verses.

4.15.21

stāvakāṁs tān abhipretya
pṛthur vainyaḥ pratāpavān
megha-nirhrādayā vācā
prahasann idam abravīt

(21) Seeing them engaged in their offerings, the greatly powerful son of Vena spoke as follows, smiling with a voice as grave as the thunder of clouds.

4.15.22

pṛthur uvāca
bhoḥ sūta he māgadha saumya vandiḹ
loke 'dhunāspaṣṭa-guṇasya me syāt
kim āśrayo me stava eṣa yojyatāṁ
mā mayy abhūvan vitathā giro vaḥ

(22) King Prithu said: 'O dear bards, men of prayer and men of praise, the words of your address are in vain. The way I am now present in this world I do not show all these possible qualities. Thus why praise me for being the shelter? These words should never be applied to me.

4.15.23

tasmāt parokṣe 'smad-upaśrutāny alaṁ
kariṣyatha stotram apīcya-vācaḥ
saty uttamaśloka-guṇānuvāde
jugupsitaṁ na stavayanti sabhyāḥ

(23) Therefore offer those prayers some future time when my qualities that you spoke about can be sufficiently appreciated o gentle reciters. People of honor who correctly discuss the qualities of the Supreme One who is glorified in the scriptures, never offer those prayers to a detestable human being.

4.15.24

mahad-guṇān ātmani kartum īśaḥ
kaḥ stāvakaiḥ stāvayate 'sato 'pi
te 'syābhaviṣyann iti vipralabdho
janāvahāsaṁ kumatir na veda

(24) Someone who causes followers to extoll him for talents that he as a lord and master could have but in reality does not have, is deceptively engaged and a fool not to realize that people insult each other that way.

4.15.25

prabhavo hy ātmanaḥ stotraṁ
jugupsanty api viśrutāḥ
hrīmantaḥ paramodārāḥ
pauruṣaṁ vā vigarhitam

(25) The ones in power certainly don't like it to be praised. Despite of being very famous, they are modest: [they know] that as magnanimous as they are in their heroic deeds, they are just as well abominable.

4.15.26

vayaṁ tv aviditā loke
sūtādyāpi varīmabhiḥ
karmabhiḥ katham ātmānaṁ
gāpayiṣyāma bālavat

(26) O you people led by practices of praise, when we just now are not of any fame in the world or of any praiseworthy action, how then could I engage you in songs of praise for me as if you were children?'

Canto 4

Chapter 16: King Prithu Extolled

4.16.1

maitreya uvāca
iti bruvāṇaṁ nṛpatiṁ
gāyakā muni-coditāḥ
tuṣṭuvus tuṣṭa-manasas
tad-vāg-amṛta-sevayā

(1) Maitreya said: 'The professional reciters, content about hearing the king speak these nectarine words, praised him therefore according to the instructions of the sages:

4.16.2

nālaṁ vayaṁ te mahimānuvarṇane
yo deva-varyo 'vatatāra māyayā
venāṅga-jātasya ca pauruṣāṇi te
vācas-patīnām api babhramur dhiyaḥ

(2) 'We are at a loss to describe in full the glories of you who as the foremost godhead has descended out of your own mercy. Despite of the fact that you appeared from the body of Vena, your glories bewilder the minds of the foremost speakers.

4.16.3

athāpy udāra-śravasaḥ pṛthor hareḥ
kalāvatārasya kathāmṛtādṛtāḥ
yathopadeśaṁ munibhiḥ pracoditāḥ
ślāghyāni karmṇi vayaṁ vitanmahi

(3) Nevertheless we will, in accord with what the wise have told us to do, try to put the name of King Prithu, [of you who are] famed for being a partial incarnation of Lord Vishnu, in the sweetest words. Encouraged in our attention for the liberality and praiseworthiness of your activities, we shall do our best to sing your praises.

4.16.4

eṣa dharma-bhṛtāṁ śreṣṭho
lokaṁ dharme 'nuvartayan
goptā ca dharma-setūnāṁ
śāstā tat-paripanthinām

(4) This king will as the best defender of the faith incite the entire world to follow dutifully. Apart from being the protector of the regulative principles of human nature he is also the chastiser of all who act against them.

4.16.5

eṣa vai loka-pālānāṁ
bibharty ekas tanau tanūḥ
kāle kāle yathā-bhāgaṁ
lokayor ubhayor hitam

(5) He is the one and only who carries all the forms of all local deities within himself. Based upon that justice each and everyone high and low in due course of time will receive his proper share and prosper therefrom.

Thus the proper execution of yajña, sacrifice, is required. As indicated herein, King Pṛthu alone would induce all the citizens to engage in such sacrificial activities so that there would not be scarcity or distress. In Kali-yuga, however, in the so-called secular state, the executive branch of government is in the charge of so-called kings and presidents who are all fools and rascals, ignorant of the intricacies of nature's causes and ignorant of the principles of sacrifice. Such rascals simply make various plans, which always fail, and the people subsequently suffer disturbances. To counteract this situation, the śāstras advise:

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Cc. Adi

4.16.6

vasu kāla upādatte
kāle cāyaṁ vimuñcati
samaḥ sarveṣu bhūteṣu
pratapan sūryavad vibhuḥ

(6) All the riches this king exacts will by him in due course of time be equally distributed over all living beings, just like the all-powerful sun god distributes his rays.

4.16.7

titikṣaty akramaṁ vainya
upary ākramatām api
bhūtānāṁ karuṇaḥ śaśvad
ārtānāṁ kṣiti-vṛttimān

 (7) He as the king will take up the duty of mother earth to be always kind to the aggrieved and tolerant towards the people who trample her face.

4.16.8

deve 'varṣaty asau devo
naradeva-vapur hariḥ
kṛcchra-prāṇāḥ prajā hy eṣa
rakṣiṣyaty añjasendravat

(8) As easy as Indra answers with rain when there is a shortage of water and the living entities have to suffer, that divine man of God, this embodiment of the Lord, will protect the citizens.

4.16.9

āpyāyayaty asau lokaṁ
vadanāmṛta-mūrtinā
sānurāgāvalokena
viśada-smita-cāruṇā

 (9) The whole world will thrive on the glances and bright smiles of his beautiful and affectionate moonlike face. 

4.16.10

avyakta-vartmaiṣa nigūḍha-kāryo
gambhīra-vedhā upagupta-vittaḥ
ananta-māhātmya-guṇaika-dhāmā
pṛthuḥ pracetā iva saṁvṛtātmā

(10) The policies of this king are unseen, his actions are confidential and secret, his accomplishments are hidden and there is no limit to his treasury. His soul, as the only reservoir of all good qualities, will be covered just as it is with [the position of] Varuna, the king of the seas.

4.16.11

durāsado durviṣaha
āsanno 'pi vidūravat
naivābhibhavituṁ śakyo
venāraṇy-utthito 'nalaḥ

(11) Born from Vena like fire from firewood, he is difficult to approach and unbearable [for his enemies]. When one approaches him he stays at a distance. No one can defeat him.

4.16.12

antar bahiś ca bhūtānāṁ
paśyan karmāṇi cāraṇaiḥ
udāsīna ivādhyakṣo
vāyur ātmeva dehinām

(12) He as the neutral witness oversees the activities inside as well as outside of all living beings, just [as inseparable] as the life breath is of all the embodied beings.

4.16.13

nādaṇḍyaṁ daṇḍayaty eṣa
sutam ātma-dviṣām api
daṇḍayaty ātmajam api
daṇḍyaṁ dharma-pathe sthitaḥ

 (13) Walking the path of righteousness, he will not think of punishing the son of his enemy when he is not to be punished, nevertheless he will punish his own son if he deserves it.

4.16.14

asyāpratihataṁ cakraṁ
pṛthor āmānasācalāt
vartate bhagavān arko
yāvat tapati go-gaṇaiḥ

 (14) Like the sun god shining his light everywhere, the circle of the influence of Prithu will unimpeded remain the most powerful up to Mânasa mountain [the arctic region].

4.16.15

rañjayiṣyati yal lokam
ayam ātma-viceṣṭitaiḥ
athāmum āhū rājānaṁ
mano-rañjanakaiḥ prajāḥ

(15) The entire world will be pleased by his personal activities and will therefore call him 'the King Happy to the Mind of the Citizens'.

4.16.16

dṛḍha-vrataḥ satya-sandho
brahmaṇyo vṛddha-sevakaḥ
śaraṇyaḥ sarva-bhūtānāṁ
mānado dīna-vatsalaḥ

(16) Firm in his determination and always truthful, he in favor of the brahminical and of service to the elderly, is the one of respect and the caring parent for the afflicted with whom all living beings seek their shelter.

4.16.17

mātṛ-bhaktiḥ para-strīṣu
patnyām ardha ivātmanaḥ
prajāsu pitṛvat snigdhaḥ
kiṅkaro brahma-vādinām

(17) He is as respectful towards other women as he is towards his mother, unto his own wife he is like the other half of his body, unto the citizens he is like an affectionate father and he is a servant unto those who preach the word of God.

4.16.18

dehinām ātmavat-preṣṭhaḥ
suhṛdāṁ nandi-vardhanaḥ
mukta-saṅga-prasaṅgo 'yaṁ
daṇḍa-pāṇir asādhuṣu

(18) All who are embodied are as dear to him as himself, he increases the pleasure of his friends and he intimately associates with those who are free from attachment. This king is the hand chastising the wicked.

4.16.19

ayaṁ tu sākṣād bhagavāṁs try-adhīśaḥ
kūṭa-stha ātmā kalayāvatīrṇaḥ
yasminn avidyā-racitaṁ nirarthakaṁ
paśyanti nānātvam api pratītam

(19) He who is unmistakably the unchanging Supreme Lord over the three worlds, descended as a partial [s'aktyâves'a] expansion of the Supersoul. He regards [the false security of confiding in] the variegatedness of matter as meaningless, for such a notion is born from nescience.

4.16.20

ayaṁ bhuvo maṇḍalam odayādrer
goptaika-vīro naradeva-nāthaḥ
āsthāya jaitraṁ ratham ātta-cāpaḥ
paryasyate dakṣiṇato yathārkaḥ

 (20) From the earliest light of day over the hills on, he as the king of the world, uniquely heroic will protect the globe as the master of all gods of men. From his victorious chariot upholding the bow, he will be all around from the south [to the north] like the sun passing [every year from south to north in the celestial sky].

4.16.21

asmai nṛ-pālāḥ kila tatra tatra
baliṁ hariṣyanti saloka-pālāḥ
maṁsyanta eṣāṁ striya ādi-rājaṁ
cakrāyudhaṁ tad-yaśa uddharantyaḥ

(21) For certain all kings of all places will present themselves before him. With the locally worshiped deities the wives of these kings will consider him the Original King who wields the weapon of his disc in defense of his [His] reputation.

4.16.22

ayaṁ mahīṁ gāṁ duduhe 'dhirājaḥ
prajāpatir vṛtti-karaḥ prajānām
yo līlayādrīn sva-śarāsa-koṭyā
bhindan samāṁ gām akarod yathendraḥ

(22) He will milk the earth whom one knows in the form of a cow, as an extraordinary king and progenitor [the  Prajâpati] he will provide facilities for the populace and for a pastime he will simply by the pointed ends of his bow level the mountains by breaking them apart in preparing the earth [for agriculture], just like Indra, the king of heaven did [hitting the mountains with his thunderbolt].

4.16.23

visphūrjayann āja-gavaṁ dhanuḥ svayaṁ
yadācarat kṣmām aviṣahyam ājau
tadā nililyur diśi diśy asanto
lāṅgūlam udyamya yathā mṛgendraḥ

(23) When he vibrating his bow of horn like a lion keeping his tail high personally travels the earth, he invincible in battle will drive all warmongers everywhere into retreat.

4.16.24

eṣo 'śvamedhāñ śatam ājahāra
sarasvatī prādurabhāvi yatra
ahārṣīd yasya hayaṁ purandaraḥ
śata-kratuś carame vartamāne

 (24) The moment this king will have performed a hundred as'vamedha [horse] sacrifices at the source of the Sarasvatî river, his horse during the last of the hundred sacrifices there will be stolen away by Lord Indra.

4.16.25

eṣa sva-sadmopavane sametya
sanat-kumāraṁ bhagavantam ekam
ārādhya bhaktyālabhatāmalaṁ taj
jñānaṁ yato brahma paraṁ vidanti

(25) He will meet the worshipable Sanat-kumâra alone in the garden of his palace and will, with his devotion being of worship, achieve the uncontaminated, transcendental knowledge by which the Spirit of the Absolute Truth is enjoyed.

4.16.26

tatra tatra giras tās tā
iti viśruta-vikramaḥ
śroṣyaty ātmāśritā gāthāḥ
pṛthuḥ pṛthu-parākramaḥ

(26) He will hear about the reputation far and wide of his chivalry as Prithu, the king of supreme power, being put in so many words in the form of songs and narrations.

4.16.27

diśo vijityāpratiruddha-cakraḥ
sva-tejasotpāṭita-loka-śalyaḥ
surāsurendrair upagīyamāna-
mahānubhāvo bhavitā patir bhuvaḥ

 (27) Conquering [his opponents] everywhere with no one checking him he will, by the grace of his own prowess, uproot the miseries of the citizens. He will be glorified as the greatest soul by the leaders of the godly and the godless and become the lord of the world.'

(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection )