Description of the Descendants of Dhruva Mahârâja:
Skandham-4.1
Chapter- 13.
Slokam 1 to 49.
(1) Sûta said [to the rishis at Naimisâranya]: "The hearing of the description of Maitreya of Dhruva's ascent to the abode of Vaikunthha, made Vidura's love for the Supreme Lord, who cannot be seen by one's normal eyes, grow and again he made an effort to question Maitreya Muni.
(2) Vidura asked: 'Who where they, that you called the Pracetâ's - what was the renown of their family and who were their sons, o best among the sworn, and what sacrifice did they perform? (3) I think that Nârada is the greatest of all the devotees; he saw God in the eye and he spoke about the procedure of rendering service in devotion unto the Lord [kriya-yoga or the pâncarâtrika-method]. (4) It was by these man, doing their duties of sacrifice, that the Supreme Lord, the enjoyer of all sacrifice, as indeed described by Nârada, was worshiped. (5) O brahmin, be so kind to tell me tell me in full, what stories about the Lord were all narrated there by the Devarishi.'
(6) Maitreya said: 'Utkala, the son of Dhruva, did, after his father departed for the forest, not desire the royal seat of his father with all its lands and opulence.
(7) From his very birth, he was a satisfied, unattached soul, who equipoised, saw the Supersoul spread everywhere in the world and all the world as resting in the Supersoul. (8-9) Relating to the holy spirit had for his spiritual soul ended the separation from heaven [nirvana] and by a continuing yoga-practice he had increased his bliss, that as fire burnt all the impurities of karma out his mind; thus realizing his constitutional position he then saw nothing but the Supreme Soul. (10) Out on the road to the less intelligent he appeared to be like a fool, blind, deaf, dumb and mad, but unlike that was his intelligence more like a fire of which the flames are tempered. (11) Thinking Utkala to be void of intelligence and mad, made the elders of the family and the ministers of state Vatsara, the younger son of Bhrami, the ruler of the world. (12) Svarvîthi, King Vatsara's dearest wife, gave birth to six sons: Pushpârna, Tigmaketu, Isha, Ûrja, Vasu en Jaya. (13) Pushpârna had two wives Doshâ and Prabhâ and of Prabhâ there was the happiness of seeing the sons Prâtar, Madhyandinam and Sâyam.
(14) Pradosha, Nis'itha and Viyushtha were likewise the three sons of Dosâ. Viyushtha begot in his wife Pushkarinî a son named Sarvatejâ [the all powerful one]. (15-16) His wife, called Âkûti, gave birth to Câkshusha Manu who indeed was the [sixth] Manu. Free from passion he from his queen Nadvalâ gave the world the sons Puru, Kutsa, Trita, Dyumna, Satyavân, Rita, Vrata, Agnishthoma, Atîrâtra, Pradyumna, S'ibi en Ulmuka. (17) In Pushkarinî begot Ulmuka six very good sons: Anga, Sumanâ, Khyâti, Kratu, Angirâ and Gaya. (18) The wife of Anga, Sunîthâ gave birth to Vena who was very crooked and because of his bad character did saintly king Anga out of disappointment leave the city. (19-20) He [Vena] was cursed by the great sages, whose angry words struck him like thunder; after that he verily died, and being without a king, all the inhabitants of the world then suffered from thieves and rogues. They churned his right hand, upon which a partial incarnation [ams'a-avatâra] of Nârâyana called Prithu descended, who became the original Lord of the Earth.'
(21) Vidura said: 'When King Anga was such a reservoir of good character 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? (22) Why did the sages conversant with the religious principles, finding fault, desire to award Vena the brahmins curse while it was he himself who carried the rod of punishment?
(23) The king is never to be insulted by the citizens however sinful he may be, because he maintains of all the local officials the power by his personal influence. (24) Please describe all this about the activities of the son of Sunitha to me, your faithful devotee, o brahmin, as you are well conversant with the things above and below.
(25) Maitreya answered: 'King Anga once executed a great aswamedha sacrifice, but to that great offering all the godly ones, although invited by the officiating brahmins, never attended. (26) Puzzled about it they then told the institutor of the sacrifice: ' The godly ones do not accept the priests their oblations in the fire. (27) O King, there is nothing impure with the offerings that you with great care collected, nor is there anything wrong with the proper execution of the mantras by the qualified brahmins. (28) In this connection we cannot find the least insult or neglect towards the godly ones because of which the ones of divinity, that are to witness the sacrifice, wouldn't accept their own share.'
(29) Maitreya said: 'King Anga, the performer of the sacrifice, was, after hearing what the twice-born said, very depressed about it and then with their permission he addressed the priests to be further informed: (30) 'Being invited the ones of God are not coming to accept their shares of the sacrifice; my dear priests, please tell me what the nature of the offense is that I committed?'
(31) The leading priests said: 'O God of Man, in this life you not even committed the slightest sin, but in your previous life there is a sin from which in this life you are accordingly without any son. (32) Therefore - all good fortune to you - execute the sacrifice to get a good son, o King; the Lord, the enjoyer of sacrifice, worshiped by you desiring a son, will deliver you one. (33) Thereupon will all the men of God accept their share in the sacrifice, because for the purpose of a son then directly the Supreme Personality has been invited. (34) The Lord being worshiped will award the person whatever the objects desired, when it is sure to be Him that likewise for the people is the desired outcome.'
(35) Having decided thus did the learned ones engage their means of sacrifice offering to Vishnu, the Lord of the Flames, for the purpose of the king to get a son. (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. (37) He, the king, fixed in the noble mind, with the permission of the learned took the in milk boiled rice in his joined palms and, after smelling it with great delight, he offered it to his wife. (38) She, the queen, eating from the food that would give her a child, indeed, conceiving from the husband, became pregnant and thus in due time she gave birth to the son that she needed to appear having none. (39) That child, a boy indeed, appeared partly following his maternal grandfather's irreligion of death; and of that he became an offender of the holy duty. (40) He used to take up his bow as a hunter, going into the forest to kill innocent deer and thus all the people would cry 'There he is, the cruel Vena!'. (41) While playing in the playground with boys of his age he very cruelly by force merciless killed them as if he was slaughtering animâls. (42) Seeing how cruel his son was, was the king by different kinds of punishments not able to bring him under control and thus he became greatly aggrieved thinking: (43) 'Those who are without a son must have honored God; they do not have to suffer this unbearable sorrow to live at home with such a bad son. (44) From a bad son's sinful reputation and unrighteousness will there be a great discord among men and an endless anxiety among all people. (45) Who would want such a so-called son? No doubt he is for the soul a bondage to illusion; which intelligent man would value one who puts one's home into misery? (46) I think it is better to have a bad son than a good one as from the grief one becomes detached from the home, that as the source of all grief, turns the life of a mortal man into a heap of trouble.'
(47) Thus grown indifferent did he, the king, unable to sleep, get up in the middle of the night to give up his home so opulent from the blessings of the great souls and, not seen by anyone, left he Vena's mother who was vast asleep.
(48) After understanding that the king, no longer caring, had left, searched all the citizens, priests and ministers, friends and the rest of the people the earth in great bereavement, just as inexperienced yogî's are looking for what's hidden in the person. (49) Not finding a trace of their father of state, o Kaurava, returned the citizens disappointed to their city and did they with tears in their eyes, after offering their respects, inform the sages assembled about the absence of the king.
Chapter- 13.
Slokam 1 to 49.
(1) Sûta said [to the rishis at Naimisâranya]: "The hearing of the description of Maitreya of Dhruva's ascent to the abode of Vaikunthha, made Vidura's love for the Supreme Lord, who cannot be seen by one's normal eyes, grow and again he made an effort to question Maitreya Muni.
(2) Vidura asked: 'Who where they, that you called the Pracetâ's - what was the renown of their family and who were their sons, o best among the sworn, and what sacrifice did they perform? (3) I think that Nârada is the greatest of all the devotees; he saw God in the eye and he spoke about the procedure of rendering service in devotion unto the Lord [kriya-yoga or the pâncarâtrika-method]. (4) It was by these man, doing their duties of sacrifice, that the Supreme Lord, the enjoyer of all sacrifice, as indeed described by Nârada, was worshiped. (5) O brahmin, be so kind to tell me tell me in full, what stories about the Lord were all narrated there by the Devarishi.'
(6) Maitreya said: 'Utkala, the son of Dhruva, did, after his father departed for the forest, not desire the royal seat of his father with all its lands and opulence.
(7) From his very birth, he was a satisfied, unattached soul, who equipoised, saw the Supersoul spread everywhere in the world and all the world as resting in the Supersoul. (8-9) Relating to the holy spirit had for his spiritual soul ended the separation from heaven [nirvana] and by a continuing yoga-practice he had increased his bliss, that as fire burnt all the impurities of karma out his mind; thus realizing his constitutional position he then saw nothing but the Supreme Soul. (10) Out on the road to the less intelligent he appeared to be like a fool, blind, deaf, dumb and mad, but unlike that was his intelligence more like a fire of which the flames are tempered. (11) Thinking Utkala to be void of intelligence and mad, made the elders of the family and the ministers of state Vatsara, the younger son of Bhrami, the ruler of the world. (12) Svarvîthi, King Vatsara's dearest wife, gave birth to six sons: Pushpârna, Tigmaketu, Isha, Ûrja, Vasu en Jaya. (13) Pushpârna had two wives Doshâ and Prabhâ and of Prabhâ there was the happiness of seeing the sons Prâtar, Madhyandinam and Sâyam.
(14) Pradosha, Nis'itha and Viyushtha were likewise the three sons of Dosâ. Viyushtha begot in his wife Pushkarinî a son named Sarvatejâ [the all powerful one]. (15-16) His wife, called Âkûti, gave birth to Câkshusha Manu who indeed was the [sixth] Manu. Free from passion he from his queen Nadvalâ gave the world the sons Puru, Kutsa, Trita, Dyumna, Satyavân, Rita, Vrata, Agnishthoma, Atîrâtra, Pradyumna, S'ibi en Ulmuka. (17) In Pushkarinî begot Ulmuka six very good sons: Anga, Sumanâ, Khyâti, Kratu, Angirâ and Gaya. (18) The wife of Anga, Sunîthâ gave birth to Vena who was very crooked and because of his bad character did saintly king Anga out of disappointment leave the city. (19-20) He [Vena] was cursed by the great sages, whose angry words struck him like thunder; after that he verily died, and being without a king, all the inhabitants of the world then suffered from thieves and rogues. They churned his right hand, upon which a partial incarnation [ams'a-avatâra] of Nârâyana called Prithu descended, who became the original Lord of the Earth.'
(21) Vidura said: 'When King Anga was such a reservoir of good character 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? (22) Why did the sages conversant with the religious principles, finding fault, desire to award Vena the brahmins curse while it was he himself who carried the rod of punishment?
(23) The king is never to be insulted by the citizens however sinful he may be, because he maintains of all the local officials the power by his personal influence. (24) Please describe all this about the activities of the son of Sunitha to me, your faithful devotee, o brahmin, as you are well conversant with the things above and below.
(25) Maitreya answered: 'King Anga once executed a great aswamedha sacrifice, but to that great offering all the godly ones, although invited by the officiating brahmins, never attended. (26) Puzzled about it they then told the institutor of the sacrifice: ' The godly ones do not accept the priests their oblations in the fire. (27) O King, there is nothing impure with the offerings that you with great care collected, nor is there anything wrong with the proper execution of the mantras by the qualified brahmins. (28) In this connection we cannot find the least insult or neglect towards the godly ones because of which the ones of divinity, that are to witness the sacrifice, wouldn't accept their own share.'
(29) Maitreya said: 'King Anga, the performer of the sacrifice, was, after hearing what the twice-born said, very depressed about it and then with their permission he addressed the priests to be further informed: (30) 'Being invited the ones of God are not coming to accept their shares of the sacrifice; my dear priests, please tell me what the nature of the offense is that I committed?'
(31) The leading priests said: 'O God of Man, in this life you not even committed the slightest sin, but in your previous life there is a sin from which in this life you are accordingly without any son. (32) Therefore - all good fortune to you - execute the sacrifice to get a good son, o King; the Lord, the enjoyer of sacrifice, worshiped by you desiring a son, will deliver you one. (33) Thereupon will all the men of God accept their share in the sacrifice, because for the purpose of a son then directly the Supreme Personality has been invited. (34) The Lord being worshiped will award the person whatever the objects desired, when it is sure to be Him that likewise for the people is the desired outcome.'
(35) Having decided thus did the learned ones engage their means of sacrifice offering to Vishnu, the Lord of the Flames, for the purpose of the king to get a son. (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. (37) He, the king, fixed in the noble mind, with the permission of the learned took the in milk boiled rice in his joined palms and, after smelling it with great delight, he offered it to his wife. (38) She, the queen, eating from the food that would give her a child, indeed, conceiving from the husband, became pregnant and thus in due time she gave birth to the son that she needed to appear having none. (39) That child, a boy indeed, appeared partly following his maternal grandfather's irreligion of death; and of that he became an offender of the holy duty. (40) He used to take up his bow as a hunter, going into the forest to kill innocent deer and thus all the people would cry 'There he is, the cruel Vena!'. (41) While playing in the playground with boys of his age he very cruelly by force merciless killed them as if he was slaughtering animâls. (42) Seeing how cruel his son was, was the king by different kinds of punishments not able to bring him under control and thus he became greatly aggrieved thinking: (43) 'Those who are without a son must have honored God; they do not have to suffer this unbearable sorrow to live at home with such a bad son. (44) From a bad son's sinful reputation and unrighteousness will there be a great discord among men and an endless anxiety among all people. (45) Who would want such a so-called son? No doubt he is for the soul a bondage to illusion; which intelligent man would value one who puts one's home into misery? (46) I think it is better to have a bad son than a good one as from the grief one becomes detached from the home, that as the source of all grief, turns the life of a mortal man into a heap of trouble.'
(47) Thus grown indifferent did he, the king, unable to sleep, get up in the middle of the night to give up his home so opulent from the blessings of the great souls and, not seen by anyone, left he Vena's mother who was vast asleep.
(48) After understanding that the king, no longer caring, had left, searched all the citizens, priests and ministers, friends and the rest of the people the earth in great bereavement, just as inexperienced yogî's are looking for what's hidden in the person. (49) Not finding a trace of their father of state, o Kaurava, returned the citizens disappointed to their city and did they with tears in their eyes, after offering their respects, inform the sages assembled about the absence of the king.
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