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yani—all those which; rupani—forms; jagrhe—accepted; indrah—the King of heaven; haya—the horse; jihirsaya—with a desire to steal; tani—all those; papasya—of sinful activities; khandani—signs; lingam—the symbol; khandam—the word khanda; iha—here; ucyate—is said.

Whatever different forms Indra assumed as a mendicant because of his desire to seize the horse were symbols of atheistic philosophy.

According to Vedic civilization, sannyasa is one of the essential items in the program of the varna-asrama institution. One should accept sannyasa according to the parampara system of the acaryas. At the present moment, however, many so-called sannyasis or mendicants have no understanding of God consciousness. Such sannyasa was introduced by Indra because of his jealousy of Maharaja Prthu, and what he introduced is again appearing in the age of Kali. practically none of the sannyasis in this age are bona fide. No one can introduce any new system into the Vedic way of life; if one does so out of malice, he is to be known as a pasandi, or atheist. In the Vaisnava Tantra it is said:

yas tu narayanam devam
brahma-rudradi-daivataih
samatvenaiva vikseta
sa pasandi bhaved dhruvam

Although it is forbidden, there are many pasandis who coin terms like daridra-narayana and svami-narayana, although not even such demigods as Brahma and Siva can be equal to Narayana.

SB4.19.24-25

TEXTS 24–25

evam indre haraty asvam

vainya-yajna-jighamsaya

tad-grhita-visrstesu

pakhandesu matir nrnam

dharma ity upadharmesu

nagna-rakta-patadisu

prayena sajjate bhrantya

pesalesu ca vagmisu

evam—thus; indre—when the King of heaven; harati—stole; asvam—the horse; vainya—of the son of King Vena; yajna—the sacrifice; jighamsaya—with a desire to stop; tat—by him; grhita—accepted; visrstesu—abandoned; pakhandesu—towards the sinful dress; matih—attraction; nrnam—of the people in general; dharmah—system of religion; iti—thus; upadharmesu—towards false religious systems; nagna—naked; rakta-pata—red-robed; adisu—etc.; prayena—generally; sajjate—is attracted; bhrantya—foolishly; pesalesu—expert; ca—and; vagmisu—eloquent.

In this way, King Indra, in order to steal the horse from King Prthu’s sacrifice, adopted several orders of sannyasa. Some sannyasis go naked, and sometimes they wear red garments and pass under the name of kapalika. These are simply symbolic representations of their sinful activities. These so-called sannyasis are very much appreciated by sinful men because they are all godless atheists and very expert in putting forward arguments and reasons to support their case. We must know, however, that they are only passing as adherents of religion and are not so in fact. Unfortunately, bewildered persons accept them as religious, and being attracted to them, they spoil their life.

As stated in Srimad-Bhagavatam, men in this age of Kali are short-lived, devoid of spiritual knowledge, and susceptible to accept false religious systems due to their unfortunate condition. Thus they always remain mentally disturbed. The Vedic sastras practically prohibit the adoption of sannyasa in the age of Kali because less intelligent men may accept the sannyasa order for cheating purposes. Actually the only religion is the religion of surrender unto the Supreme Personality of Godhead. We must serve the Lord in Krsna consciousness. All other systems of sannyasa and religion are actually not bona fide. In this age they are simply passing for religious systems. This is most regrettable.

SB4.19.26

TEXT 26

tad abhijnaya bhagavan

prthuh prthu-parakramah

indraya kupito banam

adattodyata-karmukah

tat—that; abhijnaya—understanding; bhagavan—the incarnation of Godhead; prthuh—King Prthu; prthu-parakramah—celebrated as very powerful; indraya—upon Indra; kupitah—being very angry; banam—an arrow; adatta—took up; udyata—having taken up; karmukah—the bow.

Maharaja Prthu, who was celebrated as very powerful, immediately took up his bow and arrows and prepared to kill Indra himself, because Indra had introduced such irregular sannyasa orders.

It is the duty of the king not to tolerate the introduction of any irreligious systems. Since King Prthu was an incarnation of the Supreme Personality of Godhead, certainly his duty was to cut down all kinds of irreligious systems. Following in his footsteps, all heads of state should themselves be bona fide representatives of God and should cut down all irreligious systems. Unfortunately they are cowards who declare a secular state. Such a mentality is a way of compromising religious and irreligious systems, but because of this citizens are generally becoming uninterested in spiritual advancement. Thus the situation deteriorates to such an extent that human society becomes hellish.

SB4.19.27

TEXT 27

tam rtvijah sakra-vadhabhisandhitam

vicaksya duspreksyam asahya-ramhasam

nivarayam asur aho maha-mate

na yujyate ’tranya-vadhah pracoditat

tam—King Prthu; rtvijah—the priests; sakra-vadha—killing the King of heaven; abhisandhitam—thus preparing himself; vicaksya—having observed; duspreksyam—terrible to look at; asahya—unbearable; ramhasam—whose velocity; nivarayam asuh—they forbade; aho—oh; maha-mate—O great soul; na—not; yujyate—is worthy for you; atra—in this sacrificial arena; anya—others; vadhah—killing; pracoditat—from being so directed in the scriptures.

When the priests and all the others saw Maharaja Prthu very angry and prepared to kill Indra, they requested him: O great soul, do not kill him, for only sacrificial animals can be killed in a sacrifice. Such are the directions given by sastra.

Animal killing is intended for different purposes. It tests the proper pronunciation of Vedic mantras, and an animal being put into the sacrificial fire should come out with a new life. No one should ever be killed in a sacrifice meant for the satisfaction of Lord Visnu. How then could Indra be killed when he is actually worshiped in the yajna and accepted as part and parcel of the Supreme Personality of Godhead? Therefore the priests requested King Prthu not to kill him.

SB4.19.28

TEXT 28

vayam marutvantam ihartha-nasanam

hvayamahe tvac-chravasa hata-tvisam

ayatayamopahavair anantaram

prasahya rajan juhavama te ’hitam

vayam—we; marut-vantam—King Indra; iha—here; artha—of your interest; nasanam—the destroyer; hvayamahe—we shall call; tvat-sravasa—by your glory; hata-tvisam—already bereft of his power; ayatayama—never before used; upahavaih—by mantras of invocation; anantaram—without delay; prasahya—by force; rajan—O King; juhavama—we shall sacrifice in the fire; te—your; ahitam—enemy.

Dear King, Indra’s powers are already reduced due to his attempt to impede the execution of your sacrifice. We shall call him by Vedic mantras which were never before used, and certainly he will come. Thus by the power of our mantra, we shall cast him into the fire because he is your enemy.

By chanting the Vedic mantras properly in a sacrifice, one can perform many wonderful things. In Kali-yuga, however, there are no qualified brahmanas who can chant the mantras properly. Consequently no attempt should be made to perform such big sacrifices. In this age the only sacrifice recommended is the sankirtana movement.

SB4.19.29

TEXT 29

ity amantrya kratu-patim

vidurasyartvijo rusa

srug-ghastan juhvato ’bhyetya

svayambhuh pratyasedhata

iti—thus; amantrya—after informing; kratu-patim—King Prthu, the master of the sacrifice; vidura—O Vidura; asya—of Prthu; rtvijah—the priests; rusa—in great anger; sruk-hastan—with the sacrificial ladle in hand; juhvatah—performing the fire sacrifice; abhyetya—having begun; svayambhuh—Lord Brahma; pratyasedhata—asked them to stop.

My dear Vidura, after giving the King this advice, the priests who had been engaged in performing the sacrifice called for Indra, the King of heaven, in a mood of great anger. When they were just ready to put the oblation in the fire, Lord Brahma appeared on the scene and forbade them to start the sacrifice.

SB4.19.30

TEXT 30

na vadhyo bhavatam indro

yad yajno bhagavat-tanuh

yam jighamsatha yajnena

yasyestas tanavah surah

SYNONYMS

na—not; vadhyah—ought to be killed; bhavatam—by all of you; indrah—the King of heaven; yat—because; yajnah—a name of Indra; bhagavat-tanuh—part of the body of the Supreme Personality of Godhead; yam—whom; jighamsatha—you wish to kill; yajnena—by performing sacrifice; yasya—of Indra; istah—being worshiped; tanavah—parts of the body; surah—the demigods.

TRANSLATION

Lord Brahma addressed them thus: My dear sacrificial performers, you cannot kill Indra, the King of heaven. It is not your duty. You should know that Indra is as good as the Supreme Personality of Godhead. Indeed, he is one of the most powerful assistants of the Personality of Godhead. You are trying to satisfy all the demigods by the performance of this yajna, but you should know that all these demigods are but parts and parcels of Indra, the King of heaven. How, then, can you kill him in this great sacrifice?

SB4.19.31

TEXT 31

tad idam pasyata mahad-

dharma-vyatikaram dvijah

indrenanusthitam rajnah

karmaitad vijighamsata

SYNONYMS

tat—then; idam—this; pasyata—just see; mahat—great; dharma—of religious life; vyatikaram—violation; dvijah—O great brahmanas; indrena—by Indra; anusthitam—performed; rajnah—of the King; karma—activity; etat—this sacrifice; vijighamsata—desiring to impede.

TRANSLATION

In order to make trouble and impede the performance of King Prthu’s great sacrifice, King Indra has adopted some means that in the future will destroy the clear path of religious life. I draw your attention to this fact. If you oppose him any further, he will further misuse his power and introduce many other irreligious systems.

SB4.19.32

TEXT 32

prthu-kirteh prthor bhuyat

tarhy ekona-sata-kratuh

alam te kratubhih svistair

yad bhavan moksa-dharma-vit

SYNONYMS

prthu-kirteh—of wide renown; prthoh—of King Prthu; bhuyat—let it be; tarhi—therefore; eka-una-sata-kratuh—he who performed ninety-nine yajnas; alam—there is nothing to be gained; te—of you; kratubhih—by performing sacrifices; su-istaih—well performed; yat—because; bhavan—yourself; moksa-dharma-vit—the knower of the path of liberation.

TRANSLATION

“Let there be only ninety-nine sacrificial performances for Maharaja Prthu,” Lord Brahma concluded. Lord Brahma then turned towards Maharaja Prthu and informed him that since he was thoroughly aware of the path of liberation, what was the use in performing more sacrifices?

PURPORT

Lord Brahma came down to pacify King Prthu regarding his continual performance of one hundred sacrifices. King Prthu was determined to perform one hundred sacrifices, and King Indra took this very seriously because Indra himself was known as the performer of one hundred sacrifices. Just as it is the nature of all living entities within this material world to become envious of their competitors, King Indra, although King of heaven, was also envious of King Prthu and therefore wanted to stop him from performing one hundred sacrifices. Actually there was great competition, and King Indra, to satisfy his senses, began to invent so many irreligious systems to obstruct King Prthu. To stop these irreligious inventions, Lord Brahma personally appeared in the sacrificial arena. As far as Maharaja Prthu was concerned, he was a great devotee of the Supreme Personality of Godhead; therefore it was not necessary for him to perform the prescribed Vedic ritualistic ceremonies. Such ceremonies are known as karma, and there is no need for a devotee in the transcendental position to execute them. As the ideal king, however, it was King Prthu’s duty to perform sacrifices. A compromise was therefore to be worked out. By the blessings of Lord Brahma, King Prthu would become more famous than King Indra. Thus Prthu’s determination to perform one hundred sacrifices was indirectly fulfilled by the blessings of Lord Brahma.

SB4.19.33

TEXT 33

naivatmane mahendraya

rosam ahartum arhasi

ubhav api hi bhadram te

uttamasloka-vigrahau

na—not; eva—certainly; atmane—nondifferent from you; maha-indraya—upon the King of heaven, Indra; rosam—anger; ahartum—to apply; arhasi—you ought; ubhau—both of you; api—certainly; hi—also; bhadram—good fortune; te—unto you; uttama-sloka-vigrahau—incarnations of the Supreme Personality of Godhead.

Lord Brahma continued: Let there be good fortune to both of you, for you and King Indra are both part and parcel of the Supreme Personality of Godhead. Therefore you should not be angry with King Indra, who is nondifferent from you.

SB4.19.34

TEXT 34

masmin maharaja krthah sma cintam

nisamayasmad-vaca adrtatma

yad dhyayato daiva-hatam nu kartum

mano ’tirustam visate tamo ’ndham

SYNONYMS

ma—do not; asmin—in this; maha-raja—O King; krthah—do; sma—as done in the past; cintam—agitation of the mind; nisamaya—please consider; asmat—my; vacah—words; adrta-atma—being very respectful; yat—because; dhyayatah—of him who is contemplating; daiva-hatam—that which is thwarted by providence; nu—certainly; kartum—to do; manah—the mind; ati-rustam—very angry; visate—enters; tamah—darkness; andham—dense.

TRANSLATION

My dear King, do not be agitated and anxious because your sacrifices have not been properly executed due to providential impediments. Kindly take my words with great respect. We should always remember that if something happens by providential arrangement, we should not be very sorry. The more we try to rectify such reversals, the more we enter into the darkest region of materialistic thought.

PURPORT

Sometimes the saintly or very religious person also has to meet with reversals in life. Such incidents should be taken as providential. Although there may be sufficient cause for being unhappy, one should avoid counteracting such reversals, for the more we become implicated in rectifying such reversals, the more we enter into the darkest regions of material anxiety. Lord Krsna has also advised us in this connection. We should tolerate things instead of becoming agitated.

dharma-vyatikaro yatra

pakhandair indra-nirmitaih

kratuh—the sacrifice; viramatam—let it stop; esah—this; devesu—amongst the demigods; duravagrahah—addiction to unwanted things; dharma-vyatikarah—violation of religious principles; yatra—where; pakhandaih—by sinful activities; indra—by the King of heaven; nirmitaih—manufactured.

Lord Brahma continued: Stop the performance of these sacrifices, for they have induced Indra to introduce so many irreligious aspects. You should know very well that even amongst the demigods there are many unwanted desires.

There are many competitors in ordinary business affairs, and the karma-kanda chapters of the Vedas sometimes cause competition and envy amongst karmis. A karmi must be envious because he wishes to enjoy material pleasures to their fullest extent. That is the material disease. Consequently there is always competition amongst karmis, either in ordinary business affairs or in the performance of yajna. Lord Brahma’s purpose was to end the competition between Lord Indra and Maharaja Prthu. Because Maharaja Prthu was a great devotee and incarnation of God, he was requested to stop the sacrifices so that Indra might not further introduce irreligious systems, which are always followed by criminal-minded people.

SB4.19.36

TEXT 36

ebhir indropasamsrstaih

pakhandair haribhir janam

hriyamanam vicaksvainam

yas te yajna-dhrug asva-mut

ebhih—by these; indra-upasamsrstaih—created by the King of heaven, Indra; pakhandaih—sinful activities; haribhih—very attractive to the heart; janam—the people in general; hriyamanam—being carried away; vicaksva—just see; enam—these; yah—one who; te—your; yajna-dhruk—creating a disturbance in the performance of the sacrifice; asva-mut—who stole the horse.

Just see how Indra, the King of heaven, was creating a disturbance in the midst of the sacrifice by stealing the sacrificial horse. These attractive sinful activities he has introduced will be carried out by the people in general.

As stated in Bhagavad-gita (3.21):

yad yad acarati sresthas
tad tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate

“Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.”

For his own sense gratification, King Indra thought to defeat Maharaja Prthu in the performance of one hundred horse sacrifices. Consequently he stole the horse and hid himself amid so many irreligious personalities, taking on the false guise of a sannyasi. Such activities are attractive to the people in general; therefore they are dangerous. Lord Brahma thought that instead of allowing Indra to further introduce such irreligious systems, it would be better to stop the sacrifice. A similar stance was taken by Lord Buddha when people were overly engrossed in the animal sacrifices recommended by Vedic instructions. Lord Buddha had to introduce the religion of nonviolence by contradicting the Vedic sacrificial instructions. Actually, in the sacrifices the slaughtered animals were given a new life, but people without such powers were taking advantage of such Vedic rituals and unnecessarily killing poor animals. Therefore Lord Buddha had to deny the authority of the Vedas for the time being. One should not perform sacrifices that will induce reversed orders. It is better to stop such sacrifices.

As we have repeatedly explained, due to a lack of qualified brahminical priests in Kali-yuga, it is not possible to perform the ritualistic ceremonies recommended in the Vedas. Consequently the sastras instruct us to perform the sankirtana-yajna. By the sankirtana sacrifice, the Supreme Personality of Godhead, in His form of Lord Caitanya, will be satisfied and worshiped. The entire purpose of performing sacrifices is to worship the Supreme Personality of Godhead, Visnu. Lord Visnu, or Lord Krsna, is present in His form of Lord Caitanya; therefore people who are intelligent should try to satisfy Him by performing sankirtana-yajna. This is the easiest way to satisfy Lord Visnu in this age. people should take advantage of the injunctions in different sastras concerning sacrifices in this age and not create unnecessary disturbances during the sinful age of Kali. In Kali-yuga men all over the world are very expert in opening slaughterhouses for killing animals, which they eat. If the old ritualistic ceremonies were observed, people would be encouraged to kill more and more animals. In Calcutta there are many butcher shops which keep a deity of the goddess Kali, and animal-eaters think it proper to purchase animal flesh from such shops in hope that they are eating the remnants of food offered to goddess Kali. They do not know that goddess Kali never accepts nonvegetarian food because she is the chaste wife of Lord Siva. Lord Siva is also a great Vaisnava and never eats nonvegetarian food, and the goddess Kali accepts the remnants of food left by Lord Siva. Therefore there is no possibility of her eating flesh or fish. Such offerings are accepted by the associates of goddess Kali known as bhutas, pisacas and Raksasas, and those who take the prasada of goddess Kali in the shape of flesh or fish are not actually taking the prasada left by goddess Kali, but the food left by the bhutas and pisacas.

SB4.19.37

TEXT 37

bhavan paritratum ihavatirno

dharmam jananam samayanurupam

venapacarad avaluptam adya

tad-dehato visnu-kalasi vainya

bhavan—Your Majesty; paritratum—just to deliver; iha—in this world; avatirnah—incarnated; dharmam—religious system; jananam—of the people in general; samaya-anurupam—according to the time and circumstances; vena-apacarat—by the misdeeds of King Vena; avaluptam—almost vanished; adya—at the present moment; tat—his; dehatah—from the body; visnu—of Lord Visnu; kala—part of a plenary portion; asi—you are; vainya—O son of King Vena.

O King Prthu, son of Vena, you are the part-and-parcel expansion of Lord Visnu. Due to the mischievous activities of King Vena, religious principles were almost lost. At that opportune moment you descended as the incarnation of Lord Visnu. Indeed, for the protection of religious principles you have appeared from the body of King Vena.

The way in which Lord Visnu kills the demons and protects the faithful is mentioned in Bhagavad-gita (4.8):

paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge

“In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.”

In two hands Lord Visnu always carries a club and a cakra to kill demons, and in His other two hands He holds a conchshell and a lotus to give protection to His devotees. When His incarnation is present on this planet or in this universe, the Lord kills the demons and protects His devotees simultaneously. Sometimes Lord Visnu appears in His person as Lord Krsna or Lord Rama. All of these appearances are mentioned in the sastras. Sometimes He appears as a saktyavesa-avatara like Lord Buddha. As explained before, these saktyavesa-avataras are incarnations of Visnu’s power invested in a living entity. Living entities are also part and parcel of Lord Visnu, but they are not as powerful; therefore when a living entity descends as an incarnation of Visnu, he is especially empowered by the Lord.

When King Prthu is described as an incarnation of Lord Visnu, it should be understood that he is a saktyavesa-avatara, part and parcel of Lord Visnu, and is specifically empowered by Him. Any living being acting as the incarnation of Lord Visnu is thus empowered by Lord Visnu to preach the bhakti cult. Such a person can act like Lord Visnu and defeat demons by arguments and preach the bhakti cult exactly according to the principles of sastra. As indicated in Bhagavad-gita, whenever we find someone extraordinary preaching the bhakti cult, we should know that he is especially empowered by Lord Visnu, or Lord Krsna. As confirmed in Caitanya-caritamrta (Antya 7.11), krsna-sakti vina nahe tara pravartana: one cannot explain the glories of the holy name of the Lord without being specifically empowered by Him. If one criticizes or finds fault with such an empowered personality, one is to be considered an offender against Lord Visnu and is punishable. Even though such offenders may dress as Vaisnavas with false tilaka and mala, they are never forgiven by the Lord if they offend a pure Vaisnava. There are many instances of this in the sastras.

SB4.19.38

TEXT 38

sa tvam vimrsyasya bhavam prajapate

sankalpanam visva-srjam pipiprhi

aindrim ca mayam upadharma-mataram

pracanda-pakhanda-patham prabho jahi

sah—the aforesaid; tvam—you; vimrsya—considering; asya—of the world; bhavam—existence; praja-pate—O protector of the people; sankalpanam—the determination; visva-srjam—of the progenitors of the world; pipiprhi—just fulfill; aindrim—created by the King of heaven; ca—also; mayam—illusion; upadharma—of the irreligious system of so-called sannyasa; mataram—the mother; pracanda—furious, dangerous; pakhanda-patham—the path of sinful activities; prabho—O Lord; jahi—please conquer.

O protector of the people in general, please consider the purpose of your being incarnated by Lord Visnu. The irreligious principles created by Indra are but mothers of so many unwanted religions. Please therefore stop these imitations immediately.

Lord Brahma addresses King Prthu as prajapate just to remind him of his great responsibility in maintaining the peace and prosperity of the citizens. Maharaja Prthu was empowered by the Supreme Personality of Godhead for this purpose only. It is the duty of the ideal king to see that people are properly executing religious principles. Lord Brahma especially requested King Prthu to conquer the pseudoreligious principles produced by King Indra. In other words, it is the duty of the state or king to put a stop to pseudoreligious systems produced by unscrupulous persons. Originally a religious principle is one, given by the Supreme Personality of Godhead, and it comes through the channel of disciplic succession in two forms. Lord Brahma requested Prthu Maharaja to desist from his unnecessary competition with Indra, who was determined to stop Prthu Maharaja from completing one hundred yajnas. Instead of creating adverse reactions, it was better for Maharaja Prthu to stop the yajnas in the interest of his original purpose as an incarnation. This purpose was to establish good government and set things in the right order.

SB4.19.39

TEXT 39

maitreya uvaca

ittham sa loka-guruna

samadisto visampatih

tatha ca krtva vatsalyam

maghonapi ca sandadhe

maitreyah uvaca—the great sage Maitreya continued to speak; ittham—thus; sah—King Prthu; loka-guruna—by the original teacher of all people, Lord Brahma; samadistah—being advised; visam-patih—the king, master of the people; tatha—in that way; ca—also; krtva—having done; vatsalyam—affection; maghona—with Indra; api—even; ca—also; sandadhe—concluded peace.

The great sage Maitreya continued: When King Prthu was thus advised by the supreme teacher, Lord Brahma, he abandoned his eagerness to perform yajnas and with great affection concluded a peace with King Indra.

SB4.19.40

TEXT 40

krtavabhrtha-snanaya

prthave bhuri-karmane

varan dadus te varada

ye tad-barhisi tarpitah

SYNONYMS

krta—having performed; avabhrtha-snanaya—taking a bath after the sacrifice; prthave—unto King Prthu; bhuri-karmane—famous for performing many virtuous acts; varan—benedictions; daduh—gave; te—all of them; vara-dah—the demigods, bestowers of benedictions; ye—who; tat-barhisi—in the performance of such a yajna; tarpitah—became pleased.

TRANSLATION

After this, Prthu Maharaja took his bath, which is customarily taken after the performance of a yajna, and received the benedictions and due blessings of the demigods, who were very pleased by his glorious activities.

PURPORT

Yajna means Lord Visnu, for all yajna is meant to please the Supreme Personality of Godhead, Lord Visnu. Since the demigods automatically become very pleased with the performance of sacrifice, they bestow benediction upon the executors of yajnas. When one pours water on the root of a tree, the branches, trunk, twigs, flowers and leaves are all satisfied. Similarly, when one gives food to the stomach, all parts of the body are rejuvenated. In the same way, if one simply satisfies Lord Visnu by the performance of yajna, one satisfies all the demigods automatically. In turn, the demigods offer their benedictions to such a devotee. A pure devotee therefore does not ask benedictions directly from the demigods. His only business is to serve the Supreme Personality of Godhead. Thus he is never in need of those things supplied by the demigods.

SB4.19.41

TEXT 41

viprah satyasisas tustah

sraddhaya labdha-daksinah

asiso yuyujuh ksattar

adi-rajaya sat-krtah

viprah—all the brahmanas; satya—true; asisah—whose benedictions; tustah—being very satisfied; sraddhaya—with great respect; labdha-daksinah—who obtained rewards; asisah—benedictions; yuyujuh—offered; ksattah—O Vidura; adi-rajaya—upon the original king; sat-krtah—being honored.