Srimad Bhagavatam · Canto 4 · Chapter 13

Description of the Descendants of Dhruva Mahārāja

4.13.1

सूत उवाच निशम्य कौषारविणोपवर्णितंध्रुवस्य वैकुण्ठपदाधिरोहणम् । प्ररूढभावो भगवत्यधोक्षजेप्रष्टुं पुनस्तं विदुर: प्रचक्रमे ॥ १ ॥

suta uvaca nisamya kausaravinopavarnitam dhruvasya vaikuntha-padadhirohanam prarudha-bhavo bhagavaty adhoksaje prastum punas tam vidurah pracakrame

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.

4.13.2

विदुर उवाच के ते प्रचेतसो नाम कस्यापत्यानि सुव्रत । कस्यान्ववाये प्रख्याता: कुत्र वा सत्रमासत ॥ २ ॥

vidura uvaca ke te pracetaso nama kasyapatyani suvrata kasyanvavaye prakhyatah kutra va satram asata

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?

4.13.3

मन्ये महाभागवतं नारदं देवदर्शनम् । येन प्रोक्त: क्रियायोग: परिचर्याविधिर्हरे: ॥ ३ ॥

manye maha-bhagavatam naradam deva-darsanam yena proktah kriya-yogah paricarya-vidhir hareh

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.

4.13.4

स्वधर्मशीलै: पुरुषैर्भगवान् यज्ञपूरुष: । इज्यमानो भक्तिमता नारदेनेरित: किल ॥ ४ ॥

sva-dharma-silaih purusair bhagavan yajna-purusah ijyamano bhaktimata naradeneritah kila

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.

4.13.5

यास्ता देवर्षिणा तत्र वर्णिता भगवत्कथा: । मह्यं शुश्रूषवे ब्रह्मन् कार्त्स्‍न्येनाचष्टुमर्हसि ॥ ५ ॥

yas ta devarsina tatra varnita bhagavat-kathah mahyam susrusave brahman kartsnyenacastum arhasi

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.

4.13.6

मैत्रेय उवाच ध्रुवस्य चोत्कल: पुत्र: पितरि प्रस्थिते वनम् । सार्वभौमश्रियं नैच्छदधिराजासनं पितु: ॥ ६ ॥

maitreya uvaca dhruvasya cotkalah putrah pitari prasthite vanam sarvabhauma-sriyam naicchad adhirajasanam pituh

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

स जन्मनोपशान्तात्मा नि:सङ्ग: समदर्शन: । ददर्श लोके विततमात्मानं लोकमात्मनि ॥ ७ ॥

sa janmanopasantatma nihsangah sama-darsanah dadarsa loke vitatam atmanam lokam atmani

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.

4.13.8-9

आत्मानं ब्रह्म निर्वाणं प्रत्यस्तमितविग्रहम् । अवबोधरसैकात्म्यमानन्दमनुसन्ततम् ॥ ८ ॥ अव्यवच्छिन्नयोगाग्निदग्धकर्ममलाशय: । स्वरूपमवरुन्धानो नात्मनोऽन्यं तदैक्षत ॥ ९ ॥

atmanam brahma-nirvanam pratyastamita-vigraham avabodha-rasaikatmyam anandam anusantatam avyavacchinna-yogagni- dagdha-karma-malasayah svarupam avarundhano natmano ’nyam tadaiksata

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.

4.13.10

जडान्धबधिरोन्मत्तमूकाकृतिरतन्मति: । लक्षित: पथि बालानां प्रशान्तार्चिरिवानल: ॥ १० ॥

jadandha-badhironmatta- mukakrtir atan-matih laksitah pathi balanam prasantarcir ivanalah

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.

4.13.11

मत्वा तं जडमुन्मत्तं कुलवृद्धा: समन्त्रिण: । वत्सरं भूपतिं चक्रुर्यवीयांसं भ्रमे: सुतम् ॥ ११ ॥

matva tam jadam unmattam kula-vrddhah samantrinah vatsaram bhupatim cakrur yaviyamsam bhrameh sutam

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.

4.13.12

स्वर्वीथिर्वत्सरस्येष्टा भार्यासूत षडात्मजान् । पुष्पार्णं तिग्मकेतुं च इषमूर्जं वसुं जयम् ॥ १२ ॥

svarvithir vatsarasyesta bharyasuta sad-atmajan pusparnam tigmaketum ca isam urjam vasum jayam

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.

4.13.13

पुष्पार्णस्य प्रभा भार्या दोषा च द्वे बभूवतु: । प्रातर्मध्यन्दिनं सायमिति ह्यासन् प्रभासुता: ॥ १३ ॥

pusparnasya prabha bharya dosa ca dve babhuvatuh pratar madhyandinam sayam iti hy asan prabha-sutah

Pusparna had two wives, named Prabha and Dosa. Prabha had three sons, named Pratar, Madhyandinam and Sayam.

4.13.14

प्रदोषो निशिथो व्युष्ट इति दोषासुतास्त्रय: । व्युष्ट: सुतं पुष्करिण्यां सर्वतेजसमादधे ॥ १४ ॥

pradoso nisitho vyusta iti dosa-sutas trayah vyustah sutam puskarinyam sarvatejasam adadhe

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

स चक्षु: सुतमाकूत्यां पत्‍न्यां मनुमवाप ह । मनोरसूत महिषी विरजान्नड्‌वला सुतान् ॥ १५ ॥ पुरुं कुत्सं त्रितं द्युम्नं सत्यवन्तमृतं व्रतम् । अग्निष्टोममतीरात्रं प्रद्युम्नं शिबिमुल्मुकम् ॥ १६ ॥

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

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

उल्मुकोऽजनयत्पुत्रान्पुष्करिण्यां षडुत्तमान् । अङ्गं सुमनसं ख्यातिं क्रतुमङ्गिरसं गयम् ॥ १७ ॥

ulmuko ’janayat putran puskarinyam sad uttaman angam sumanasam khyatim kratum angirasam gayam

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

सुनीथाङ्गस्य या पत्नी सुषुवे वेनमुल्बणम् । यद्दौ:शील्यात्स राजर्षिर्निर्विण्णो निरगात्पुरात् ॥ १८ ॥

sunithangasya ya patni susuve venam ulbanam yad-dauhsilyat sa rajarsir nirvinno niragat purat

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

यमङ्ग शेपु: कुपिता वाग्वज्रा मुनय: किल । गतासोस्तस्य भूयस्ते ममन्थुर्दक्षिणं करम् ॥ १९ ॥ अराजके तदा लोके दस्युभि: पीडिता: प्रजा: । जातो नारायणांशेन पृथुराद्य: क्षितीश्वर: ॥ २० ॥

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

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.

4.13.21

विदुर उवाच तस्य शीलनिधे: साधोर्ब्रह्मण्यस्य महात्मन: । राज्ञ: कथमभूद्दुष्टा प्रजा यद्विमना ययौ ॥ २१ ॥

vidura uvaca tasya sila-nidheh sadhor brahmanyasya mahatmanah rajnah katham abhud dusta praja yad vimana yayau

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?

4.13.22

किं वांहो वेन उद्दिश्य ब्रह्मदण्डमयूयुजन् । दण्डव्रतधरे राज्ञि मुनयो धर्मकोविदा: ॥ २२ ॥

kim vamho vena uddisya brahma-dandam ayuyujan danda-vrata-dhare rajni munayo dharma-kovidah

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)?

4.13.23

नावध्येय: प्रजापाल: प्रजाभिरघवानपि । यदसौ लोकपालानां बिभर्त्योज: स्वतेजसा ॥ २३ ॥

navadhyeyah praja-palah prajabhir aghavan api yad asau loka-palanam bibharty ojah sva-tejasa

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.

4.13.24

एतदाख्याहि मे ब्रह्मन् सुनीथात्मजचेष्टितम् । श्रद्दधानाय भक्ताय त्वं परावरवित्तम: ॥ २४ ॥

etad akhyahi me brahman sunithatmaja-cestitam sraddadhanaya bhaktaya tvam paravara-vittamah

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.

4.13.25

मैत्रेय उवाच अङ्गोऽश्वमेधं राजर्षिराजहार महाक्रतुम् । नाजग्मुर्देवतास्तस्मिन्नाहूता ब्रह्मवादिभि: ॥ २५ ॥

maitreya uvaca ango ’svamedham rajarsir ajahara maha-kratum najagmur devatas tasminn ahuta brahma-vadibhih

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.

4.13.26

तमूचुर्विस्मितास्तत्र यजमानमथर्त्विज: । हवींषि हूयमानानि न ते गृह्णन्ति देवता: ॥ २६ ॥

tam ucur vismitas tatra yajamanam athartvijah havimsi huyamanani na te grhnanti devatah

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

राजन् हवींष्यदुष्टानि श्रद्धयासादितानि ते । छन्दांस्ययातयामानि योजितानि धृतव्रतै: ॥ २७ ॥

rajan havimsy adustani sraddhayasaditani te chandamsy ayata-yamani yojitani dhrta-vrataih

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.

4.13.28

न विदामेह देवानां हेलनं वयमण्वपि । यन्न गृह्णन्ति भागान् स्वान् ये देवा: कर्मसाक्षिण: ॥ २८ ॥

na vidameha devanam helanam vayam anv api yan na grhnanti bhagan svan ye devah karma-saksinah

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.

4.13.29

मैत्रेय उवाच अङ्गो द्विजवच: श्रुत्वा यजमान: सुदुर्मना: । तत्प्रष्टुं व्यसृजद्वाचं सदस्यांस्तदनुज्ञया ॥ २९ ॥

maitreya uvaca ango dvija-vacah srutva yajamanah sudurmanah tat prastum vyasrjad vacam sadasyams tad-anujnaya

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

नागच्छन्त्याहुता देवा न गृह्णन्ति ग्रहानिह । सदसस्पतयो ब्रूत किमवद्यं मया कृतम् ॥ ३० ॥

nagacchanty ahuta deva na grhnanti grahan iha sadasas-patayo bruta kim avadyam maya krtam

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

सदसस्पतय ऊचु: नरदेवेह भवतो नाघं तावन् मनाक्स्थितम् । अस्त्येकं प्राक्तनमघं यदिहेद‍ृक् त्वमप्रज: ॥ ३१ ॥

sadasas-pataya ucuh nara-deveha bhavato nagham tavan manak sthitam asty ekam praktanam agham yad ihedrk tvam aprajah

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.

4.13.32

तथा साधय भद्रं ते आत्मानं सुप्रजं नृप । इष्टस्ते पुत्रकामस्य पुत्रं दास्यति यज्ञभुक् ॥ ३२ ॥

tatha sadhaya bhadram te atmanam suprajam nrpa istas te putra-kamasya putram dasyati yajna-bhuk

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

तथा स्वभागधेयानि ग्रहीष्यन्ति दिवौकस: । यद्यज्ञपुरुष: साक्षादपत्याय हरिर्वृत: ॥ ३३ ॥

tatha sva-bhagadheyani grahisyanti divaukasah yad yajna-purusah saksad apatyaya harir vrtah

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.

4.13.34

तांस्तान् कामान् हरिर्दद्याद्यान् यान् कामयते जन: । आराधितो यथैवैष तथा पुंसां फलोदय: ॥ ३४ ॥

tams tan kaman harir dadyad yan yan kamayate janah aradhito yathaivaisa tatha pumsam phalodayah

The performer of the sacrifices (under karma-kanda activities) achieves the fulfillment of the desire for which he worships the Lord.

4.13.35

इति व्यवसिता विप्रास्तस्य राज्ञ: प्रजातये । पुरोडाशं निरवपन् शिपिविष्टाय विष्णवे ॥ ३५ ॥

iti vyavasita vipras tasya rajnah prajataye purodasam niravapan sipi-vistaya visnave

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.

4.13.36

तस्मात्पुरुष उत्तस्थौ हेममाल्यमलाम्बर: । हिरण्मयेन पात्रेण सिद्धमादाय पायसम् ॥ ३६ ॥

tasmat purusa uttasthau hema-maly amalambarah hiranmayena patrena siddham adaya payasam

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

स विप्रानुमतो राजा गृहीत्वाञ्जलिनौदनम् । अवघ्राय मुदा युक्त: प्रादात्पत्‍न्या उदारधी: ॥ ३७ ॥

sa vipranumato raja grhitvanjalinaudanam avaghraya muda yuktah pradat patnya udara-dhih

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.

4.13.38

सा तत्पुंसवनं राज्ञी प्राश्य वै पत्युरादधे । गर्भं काल उपावृत्ते कुमारं सुषुवेऽप्रजा ॥ ३८ ॥

sa tat pum-savanam rajni prasya vai patyur adadhe garbham kala upavrtte kumaram susuve ’praja

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.

4.13.39

स बाल एव पुरुषो मातामहमनुव्रत: । अधर्मांशोद्भवं मृत्युं तेनाभवदधार्मिक: ॥ ३९ ॥

sa bala eva puruso matamaham anuvratah adharmamsodbhavam mrtyum tenabhavad adharmikah

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.

4.13.40

स शरासनमुद्यम्य मृगयुर्वनगोचर: । हन्त्यसाधुर्मृगान् दीनान् वेनोऽसावित्यरौज्जन: ॥ ४० ॥

sa sarasanam udyamya mrgayur vana-gocarah hanty asadhur mrgan dinan veno ’sav ity arauj janah

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

4.13.41

आक्रीडे क्रीडतो बालान् वयस्यानतिदारुण: । प्रसह्य निरनुक्रोश: पशुमारममारयत् ॥ ४१ ॥

akride kridato balan vayasyan atidarunah prasahya niranukrosah pasu-maram amarayat

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

तं विचक्ष्य खलं पुत्रं शासनैर्विविधैर्नृप: । यदा न शासितुं कल्पो भृशमासीत्सुदुर्मना: ॥ ४२ ॥

tam vicaksya khalam putram sasanair vividhair nrpah yada na sasitum kalpo bhrsam asit sudurmanah

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

प्रायेणाभ्यर्चितो देवो येऽप्रजा गृहमेधिन: । कदपत्यभृतं दु:खं ये न विन्दन्ति दुर्भरम् ॥ ४३ ॥

prayenabhyarcito devo ye ’praja grha-medhinah kad-apatya-bhrtam duhkham ye na vindanti durbharam

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

यत: पापीयसी कीर्तिरधर्मश्च महान्नृणाम् । यतो विरोध: सर्वेषां यत आधिरनन्तक: ॥ ४४ ॥

yatah papiyasi kirtir adharmas ca mahan nrnam yato virodhah sarvesam yata adhir anantakah

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.

4.13.45

कस्तं प्रजापदेशं वै मोहबन्धनमात्मन: । पण्डितो बहु मन्येत यदर्था: क्लेशदा गृहा: ॥ ४५ ॥

kas tam prajapadesam vai moha-bandhanam atmanah pandito bahu manyeta yad-arthah klesada grhah

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

कदपत्यं वरं मन्ये सदपत्याच्छुचां पदात् । निर्विद्येत गृहान्मर्त्यो यत्‍क्‍लेशनिवहा गृहा: ॥ ४६ ॥

kad-apatyam varam manye sad-apatyac chucam padat nirvidyeta grhan martyo yat-klesa-nivaha grhah

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.

4.13.47

एवं स निर्विण्णमना नृपो गृहा- न्निशीथ उत्थाय महोदयोदयात् । अलब्धनिद्रोऽनुपलक्षितो नृभि- र्हित्वा गतो वेनसुवं प्रसुप्ताम् ॥ ४७ ॥

evam sa nirvinna-mana nrpo grhan nisitha utthaya mahodayodayat alabdha-nidro ’nupalaksito nrbhir hitva gato vena-suvam prasuptam

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.

4.13.48

विज्ञाय निर्विद्य गतं पतिं प्रजा: पुरोहितामात्यसुहृद्गणादय: । विचिक्युरुर्व्यामतिशोककातरा यथा निगूढं पुरुषं कुयोगिन: ॥ ४८ ॥

vijnaya nirvidya gatam patim prajah purohitamatya-suhrd-ganadayah vicikyur urvyam atisoka-katara yatha nigudham purusam kuyoginah

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.

4.13.49

अलक्षयन्त: पदवीं प्रजापते- र्हतोद्यमा: प्रत्युपसृत्य ते पुरीम् । ऋषीन् समेतानभिवन्द्य साश्रवो न्यवेदयन् पौरव भर्तृविप्लवम् ॥ ४९ ॥

alaksayantah padavim prajapater hatodyamah pratyupasrtya te purim rsin sametan abhivandya sasravo nyavedayan paurava bhartr-viplavam

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.