Sri Bhagavatam - (Skanda 4) Canto 4 - chapters 21 to 24

Vyasadev

Praneetha

The Mad Bhagavatam

Canto 4

Chapter 21: Instructions by Prithu Mahârâja

4.21.1

maitreya uvāca
mauktikaiḥ kusuma-sragbhir
dukūlaiḥ svarṇa-toraṇaiḥ
mahā-surabhibhir dhūpair
maṇḍitaṁ tatra tatra vai

(1) Maitreya said [when King Prithu returned to his capital]: 'The city at the golden gates and everywhere around was decorated with pearls, flower garlands and cloth and there was also highly fragrant incense.

4.21.2

candanāguru-toyārdra-
rathyā-catvara-mārgavat
puṣpākṣata-phalais tokmair
lājair arcirbhir arcitam

(2) The streets, the parks and the lanes that were sprinkled with water scented with sandalwood and aguru [a fragrant herb] were decorated with unbroken rice, flowers, fruits in their peel, precious stones, parched grains and lamps.

4.21.3

savṛndaiḥ kadalī-stambhaiḥ
pūga-potaiḥ pariṣkṛtam
taru-pallava-mālābhiḥ
sarvataḥ samalaṅkṛtam

 (3) With everything being cleansed and festooned with leaves of various trees like fresh mango leaves and the flowers and fruits hanging down from pillars of banana trees and betel nut trees, it all looked very nice.

4.21.4

prajās taṁ dīpa-balibhiḥ
sambhṛtāśeṣa-maṅgalaiḥ
abhīyur mṛṣṭa-kanyāś ca
mṛṣṭa-kuṇḍala-maṇḍitāḥ

(4) The citizens and many a beautiful radiating virgin decorated with tinkling earrings, came to welcome him equipped with lamps and countless articles of worship.

4.21.5

śaṅkha-dundubhi-ghoṣeṇa
brahma-ghoṣeṇa cartvijām
viveśa bhavanaṁ vīraḥ
stūyamāno gata-smayaḥ

 (5) Even though the king when he entered the palace was honored with the sounds of kettledrums, conch shells and the Vedic chants of the priests, he took no pride in it.

4.21.6

pūjitaḥ pūjayām āsa
tatra tatra mahā-yaśāḥ
paurāñ jānapadāṁs tāṁs tān
prītaḥ priya-vara-pradaḥ

(6) With the great glory of thus being revered and pleased everywhere by the nobles and the commoners, he on his turn wished them all the best.

4.21.7

sa evam ādīny anavadya-ceṣṭitaḥ
karmāṇi bhūyāṁsi mahān mahattamaḥ
kurvan śaśāsāvani-maṇḍalaṁ yaśaḥ
sphītaṁ nidhāyāruruhe paraṁ padam

 (7) He had been so from the beginning: magnanimous in all his actions and doing great works regularly. He had become the greatest of the great and thus ruling with the achievement of a repute that had spread all over the world, he [finally] was elevated to the Supreme lotus feet.' "

4.21.8

sūta uvāca
tad ādi-rājasya yaśo vijṛmbhitaṁ
guṇair aśeṣair guṇavat-sabhājitam
kṣattā mahā-bhāgavataḥ sadaspate
kauṣāraviṁ prāha gṛṇantam arcayan

(8) Sûta said: "O greatest of the devotees, o leader of the sages [S'aunaka], after Maitreya thus befittingly had expounded on the high reputation of that ideal king so qualified because of his countless qualities, Vidura proved his great respect and addressed him.

4.21.9

vidura uvāca
so 'bhiṣiktaḥ pṛthur viprair
labdhāśeṣa-surārhaṇaḥ
bibhrat sa vaiṣṇavaṁ tejo
bāhvor yābhyāṁ dudoha gām

 (9) Vidura said: 'When he [Prithu] was enthroned by the great ones of learning, he realized the full respect of the enlightened community and by that grace of Vishnu he could expand to the strength of rule by dint of which he managed to break open [and exploit] the earth.

4.21.10

ko nv asya kīrtiṁ na śṛṇoty abhijño
yad-vikramocchiṣṭam aśeṣa-bhūpāḥ
lokāḥ sa-pālā upajīvanti kāmam
adyāpi tan me vada karma śuddham

(10) Who wouldn't enjoy to hear about his glories, about his intelligence and his chivalry to the example of which even to this day so many kings and their local rulers proceed in procuring what they desire for their livelihood? Please tell me [more] about those good deeds.'

4.21.11

maitreya uvāca
gaṅgā-yamunayor nadyor
antarā kṣetram āvasan
ārabdhān eva bubhuje
bhogān puṇya-jihāsayā

(11) Maitreya proceeded: 'Living in the land between the two rivers the Ganges and the Yamunâ, he who was destined to enjoy the fortune of his pious deeds exhausted his merits.

4.21.12

sarvatrāskhalitādeśaḥ
sapta-dvīpaika-daṇḍa-dhṛk
anyatra brāhmaṇa-kulād
anyatrācyuta-gotrataḥ

arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhir
viṣṇor vā vaiṣṇavānāṁ kali-mala-mathane pāda-tīrthe 'mbu-buddhiḥ
śrī-viṣṇor nāmni mantre sakala-kaluṣa-he śabda-sāmānya-buddhir
viṣṇau sarveśvareśe tad-itara-sama-dhīr yasya vā nārakī saḥ

"One who thinks the Deity in the temple to be made of wood or stone, who thinks of the spiritual master in the disciplic succession as an ordinary man, who thinks the Vaiṣṇava in the Acyuta-gotra to belong to a certain caste or creed or who thinks of caraṇāmṛta or Ganges water as ordinary water is taken to be a resident of hell." (Padma Purāṇa)

 (12) Except for the brahmin culture and the ones in succession devoted to the Infallible One [the Vaishnavas], there was for everyone on the seven continents his irrevocable order as the one ruler holding the scepter.

4.21.13

ekadāsīn mahā-satra-
dīkṣā tatra divaukasām
samājo brahmarṣīṇāṁ ca
rājarṣīṇāṁ ca sattama

(13) And so he once upon a time took a vow to initiate a  great sacrifice to the occasion of which the authorities of God assembled:  the brahmin sages, the wise kings and all the great devotees.

4.21.14

tasminn arhatsu sarveṣu
sv-arciteṣu yathārhataḥ
utthitaḥ sadaso madhye
tārāṇām uḍurāḍ iva

(14) To that occasion he offered his obeisances to all those respectable souls who deserved it according to their respective positions, standing in their midst like the moon between the stars.

4.21.15

prāṁśuḥ pīnāyata-bhujo
gauraḥ kañjāruṇekṣaṇaḥ
sunāsaḥ sumukhaḥ saumyaḥ
pīnāṁsaḥ sudvija-smitaḥ

4.21.16

vyūḍha-vakṣā bṛhac-chroṇir
vali-valgu-dalodaraḥ
āvarta-nābhir ojasvī
kāñcanorur udagra-pāt

(15-16) He was a tall man, well built with strong arms and a lotuslike fair complexion, eyes as bright as a sunrise, a straight nose and a beautiful face with a grave expression, high shoulders and teeth brilliant at the smile. He had a broad chest, a firm waist with beautiful folds in his abdomen like the leaf of a banana tree, a coiled navel, thighs of a golden hue and an arched instep.

4.21.17

sūkṣma-vakrāsita-snigdha-
mūrdhajaḥ kambu-kandharaḥ
mahā-dhane dukūlāgrye
paridhāyopavīya ca

(17) With fine, curly, slick black hair on his head and a neck like a conch he was dressed in a very valuable dhotî with over his upper body a wrapper worn like a sacred thread.

4.21.18

vyañjitāśeṣa-gātra-śrīr
niyame nyasta-bhūṣaṇaḥ
kṛṣṇājina-dharaḥ śrīmān
kuśa-pāṇiḥ kṛtocitaḥ

 (18) He with all the beauty of his physique was the one appointed to give up his garments according to the regulations. Nicely covered by a black deerskin and with a ring of kus'a grass around his finger he then performed as was required.

4.21.19

śiśira-snigdha-tārākṣaḥ
samaikṣata samantataḥ
ūcivān idam urvīśaḥ
sadaḥ saṁharṣayann iva

(19) With starry eyes as moist as the dew he glanced over all the ones around him and then, for the purpose of pleasing the assembly, began to speak in terms of the following elevating discourse.

4.21.20

cāru citra-padaṁ ślakṣṇaṁ
mṛṣṭaṁ gūḍham aviklavam
sarveṣām upakārārthaṁ
tadā anuvadann iva

 (20) What he reminded them of was of a great importance and beauty, and flowery, crystal clear and free from doubt spoken to the benefit of all.

4.21.21

rājovāca
sabhyāḥ śṛṇuta bhadraṁ vaḥ
sādhavo ya ihāgatāḥ
satsu jijñāsubhir dharmam
āvedyaṁ sva-manīṣitam

(21) The king addressing the ones present said: 'Listen carefully o great souls present here, how I as an inquisitive man feel obliged to present to you dear nobles, my conclusions concerning the principles of dharma.

4.21.21

rājovāca
sabhyāḥ śṛṇuta bhadraṁ vaḥ
sādhavo ya ihāgatāḥ
satsu jijñāsubhir dharmam
āvedyaṁ sva-manīṣitam

(22) I, carrying the scepter as the king of all the citizens, am engaged in this world as the protector and employer of each person the way he is born in the context of his own [Vedically] established, separate social order.

4.21.23

tasya me tad-anuṣṭhānād
yān āhur brahma-vādinaḥ
lokāḥ syuḥ kāma-sandohā
yasya tuṣyati diṣṭa-dṛk

(23) By executing of Him, the Seer of all destiny, that what the experts in Vedic knowledge speak about, I expect to fulfill all the objectives as desired everywhere by everyone.

4.21.24

ya uddharet karaṁ rājā
prajā dharmeṣv aśikṣayan
prajānāṁ śamalaṁ bhuṅkte
bhagaṁ ca svaṁ jahāti saḥ

(24) Anyone who as a king exacts taxes from the citizens without reminding them of their respective [varnâs'rama] duties, will according to the impiety of his citizens, also have to relinquish the enjoyment of his own fortune.

4.21.25

tat prajā bhartṛ-piṇḍārthaṁ
svārtham evānasūyavaḥ
kurutādhokṣaja-dhiyas
tarhi me 'nugrahaḥ kṛtaḥ

 (25) Therefore my dear citizens it suffers no doubt that whatever you without grumbling do in accord with [the varnâs'rama system of] Him beyond the senses, [not only serves your own interest, but also] constitutes a great service unto me. That way you serve the interest of the welfare of me your protector.

4.21.26

yūyaṁ tad anumodadhvaṁ
pitṛ-devarṣayo 'malāḥ
kartuḥ śāstur anujñātus
tulyaṁ yat pretya tat phalam

 (26) All of you present here as people faithful to the forefathers, the gods, the sages and the sinless, please take this at heart: in the hereafter the results of one's actions are equally shared by the performer, the director and the supporter of the deeds.

4.21.27

asti yajña-patir nāma
keṣāñcid arha-sattamāḥ
ihāmutra ca lakṣyante
jyotsnāvatyaḥ kvacid bhuvaḥ

(27) O respectable ones, there must be someone like Him who by some [scriptures] is called the Lord of Sacrifice, for one evidently in this material world and in the hereafter sometimes is faced with embodiments of [great] power and beauty.

4.21.28-29

manor uttānapādasya
dhruvasyāpi mahīpateḥ
priyavratasya rājarṣer
aṅgasyāsmat-pituḥ pituḥ
īdṛśānām athānyeṣām
ajasya ca bhavasya ca
prahlādasya baleś cāpi
kṛtyam asti gadābhṛtā

(28-29) Manu, Uttânapâda [Dhruva's father], Dhruva and no doubt the great king Priyavrata and my grandfather Anga, these great and saintly personalities and also others of the Unborn Soul like Prahlâda and Bali Mahârâja, give evidence of the existence of the One holding the Club.

4.21.30

dauhitrādīn ṛte mṛtyoḥ
śocyān dharma-vimohitān
varga-svargāpavargāṇāṁ
prāyeṇaikātmya-hetunā

(30) Except for descendants like my father who abominably acting like death personified had lost his way on the path of religion, one as good as always ascribes the elevation to higher worlds and class to the [in dharmic action] being liberated from the material motive for the sake of the One Supreme Soul.

4.21.31

yat-pāda-sevābhirucis tapasvinām
aśeṣa-janmopacitaṁ malaṁ dhiyaḥ
sadyaḥ kṣiṇoty anvaham edhatī satī
yathā padāṅguṣṭha-viniḥsṛtā sarit

(31) Persons of penance destroy, because of their inclination to serve at the lotus feet, immediately the dirt that accumulated in their minds in countless births. Just like the [Ganges] water that emanating from His toes vanquishes all dirt, they, day after day, see their purity increasing.

4.21.32

vinirdhutāśeṣa-mano-malaḥ pumān
asaṅga-vijñāna-viśeṣa-vīryavān
yad-aṅghri-mūle kṛta-ketanaḥ punar
na saṁsṛtiṁ kleśa-vahāṁ prapadyate

 (32) By particularly time and again gathering strength in seeking in a systematic, scientific way refuge at His lotus feet, the person disgusted with the endless ruminations will purify himself.  But if he surrenders to a materially motivated life full of hindrances, he will never achieve such a thing.

4.21.33

tam eva yūyaṁ bhajatātma-vṛttibhir
mano-vacaḥ-kāya-guṇaiḥ sva-karmabhiḥ
amāyinaḥ kāma-dughāṅghri-paṅkajaṁ
yathādhikārāvasitārtha-siddhayaḥ

(33) All you citizens, in order to be satisfied, be sure of being devoted at His lotus feet according to your personal sense of duty. Be in your thoughts, your words and in a physical sense of the particular qualities of your own type of work and answer with an open mind in the full of your conviction to all that is wanted as far as your talents allow.

4.21.34

asāv ihāneka-guṇo 'guṇo 'dhvaraḥ
pṛthag-vidha-dravya-guṇa-kriyoktibhiḥ
sampadyate 'rthāśaya-liṅga-nāmabhir
viśuddha-vijñāna-ghanaḥ svarūpataḥ

(34) He who is present in this world with His various qualities and transcendence is in the science of being free from contaminations in relation to His form worshiped with different kinds of sacrifices that are performed with the physical means and the practicing of mantras, for the purpose of which there are the forms and names upon which one concentrates.

4.21.35

pradhāna-kālāśaya-dharma-saṅgrahe
śarīra eṣa pratipadya cetanām
kriyā-phalatvena vibhur vibhāvyate
yathānalo dāruṣu tad-guṇātmakaḥ

(35) Just like fire manifests differently depending the shape and quality of the firewood, the Almighty One manifests differently with a body in which He accepts a consciousness and engages in activities that are the result of a certain combination of undifferentiated matter [see also 3.26: 10], the time, the mental disposition and the dutifulness.

4.21.36

aho mamāmī vitaranty anugrahaṁ
hariṁ guruṁ yajña-bhujām adhīśvaram
sva-dharma-yogena yajanti māmakā
nirantaraṁ kṣoṇi-tale dṛḍha-vratāḥ

 (36) O all of you who together with me abide by the Lord, you who enjoy the Supreme Spiritual Master His mercy, and who by dint of the godly who are of sacrifice, the Supreme Controller Himself and the occupational duties incessantly on this earth with firm determination are occupied with worship, with these activities you are relating to me.

4.21.37

mā jātu tejaḥ prabhaven maharddhibhis
titikṣayā tapasā vidyayā ca
dedīpyamāne 'jita-devatānāṁ
kule svayaṁ rāja-kulād dvijānām

 (37) Never at any time those who are of great opulence [the rulers] should exercise power over the blessed ones who are of devotion to the Unconquerable One [Vishnu], nor over the ones who exercise tolerance, do penance and are highly educated, for they personally constitute the ruling class of the twice-born ones in society.

4.21.38

brahmaṇya-devaḥ puruṣaḥ purātano
nityaṁ harir yac-caraṇābhivandanāt
avāpa lakṣmīm anapāyinīṁ yaśo
jagat-pavitraṁ ca mahattamāgraṇīḥ

 (38) The Original Personality, the oldest and eternal Lord and godhead of the brahminical culture acquired the opulence of the eternal fame of being the great elevated leader that purifies the entire universe, by exercising respect for their lotus feet.

4.21.39

yat-sevayāśeṣa-guhāśayaḥ sva-rāḍ
vipra-priyas tuṣyati kāmam īśvaraḥ
tad eva tad-dharma-parair vinītaiḥ
sarvātmanā brahma-kulaṁ niṣevyatām

 (39) The unlimited, independent Lord dwelling in each his heart is very satisfied when one wants to be of service at the feet of the learned ones who are very dear to Him, when one humbly following in His footsteps in every respect tries to be constantly engaged in serving the brahmin class.

4.21.40

pumāḹ labhetānativelam ātmanaḥ
prasīdato 'tyanta-śamaṁ svataḥ svayam
yan-nitya-sambandha-niṣevayā tataḥ
paraṁ kim atrāsti mukhaṁ havir-bhujām

 (40) A person automatically without delay achieves the greatest peace and the satisfaction of his soul when he regularly relates to them by means of delivering service, for who would be a better mouth and hand for the ghee that is offered?

4.21.41

aśnāty anantaḥ khalu tattva-kovidaiḥ
śraddhā-hutaṁ yan-mukha ijya-nāmabhiḥ
na vai tathā cetanayā bahiṣ-kṛte
hutāśane pāramahaṁsya-paryaguḥ

 (41) Ananta, the Lord of the Snake bed is never as pleased to eat from sacrifices in the fire that with faith are performed by the knowers of the Absolute, as much as He is satisfied with the life force [of the offerings] that, by the different names of the demigods, is not withheld from the mouth of a devotee, for He will never abandon those transcendental swans.

4.21.42

yad brahma nityaṁ virajaṁ sanātanaṁ
śraddhā-tapo-maṅgala-mauna-saṁyamaiḥ
samādhinā bibhrati hārtha-dṛṣṭaye
yatredam ādarśa ivāvabhāsate

Thus he ultimately becomes a fully Kṛṣṇa conscious person and can understand what Kṛṣṇa is. How a devotee continuously sees Kṛṣṇa face to face within his heart is described in the Brahma-saṁhitā (

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The devotee, by development of pure love for Kṛṣṇa, constantly sees the Supreme Personality of Godhead, who is known as Śyāmasundara, within his heart. That is the perfectional stage of brahminical culture.

(42) Everything that the constant, pure and original brahminical culture is reflecting with faith, austerity, auspicious actions, silence, an absorbed mind and sense control, is carried for the sake of the true meaning and purpose of the Vedic vision in which this world appears as clear as in a mirror.

4.21.43

teṣām ahaṁ pāda-saroja-reṇum
āryā vaheyādhi-kirīṭam āyuḥ
yaṁ nityadā bibhrata āśu pāpaṁ
naśyaty amuṁ sarva-guṇā bhajanti

 (43) O people of culture, I will carry the dust of the lotus feet of all of them on my helmet until the end of my life. Everyone who always engages this way will soon vanquish his sins and be blessed with all qualities.

4.21.44

guṇāyanaṁ śīla-dhanaṁ kṛta-jñaṁ
vṛddhāśrayaṁ saṁvṛṇate 'nu sampadaḥ
prasīdatāṁ brahma-kulaṁ gavāṁ ca
janārdanaḥ sānucaraś ca mahyam

 (44) He whose wealth consists of good conduct and gratitude, he who seeks refuge with the learned and acquired all the good qualities, will achieve all the fortune of God. May the Maintainer of the three worlds as also His devotees be pleased with the brahmin class, the cows and with me.'

4.21.45

maitreya uvāca
iti bruvāṇaṁ nṛpatiṁ
pitṛ-deva-dvijātayaḥ
tuṣṭuvur hṛṣṭa-manasaḥ
sādhu-vādena sādhavaḥ

(45) Maitreya said: 'The king speaking thus was congratulated by all the saintly people: the elderly, the godly and the twice-born who satisfied and happy minded exclaimed 'sâdhu, sâdhu!' ['well done, well spoken!' They said:]

4.21.46

putreṇa jayate lokān
iti satyavatī śrutiḥ
brahma-daṇḍa-hataḥ pāpo
yad veno 'tyatarat tamaḥ

(46) 'The Vedic teaching which says that someone becomes victorious in all the worlds through his son has become true now that he [Prithu] in a grand manner has delivered his most sinful father Vena from the darkness [in which he landed] after being cursed by the brahmins.

4.21.47

hiraṇyakaśipuś cāpi
bhagavan-nindayā tamaḥ
vivikṣur atyagāt sūnoḥ
prahlādasyānubhāvataḥ

 (47) Also Hiranyakas'ipu, who because of repeatedly blaspheming the Supreme Lord entered the darkest regions, was delivered by the actions of his son Prahlâda.

4.21.48

vīra-varya pitaḥ pṛthvyāḥ
samāḥ sañjīva śāśvatīḥ
yasyedṛśy acyute bhaktiḥ
sarva-lokaika-bhartari

 (48) Best of all warriors, dear father of the earth whose devotion unto the Infallible One, the one Maintainer of all the worlds, is so exemplary, may you life forever.

4.21.49

aho vayaṁ hy adya pavitra-kīrte
tvayaiva nāthena mukunda-nāthāḥ
ya uttamaślokatamasya viṣṇor
brahmaṇya-devasya kathāṁ vyanakti

(49) Today, o Supreme One of Purity, we because of you are under the rule of the Lord of Liberation Mukunda, of Him, Vishnu who appearing in the stories of the scriptures is glorified as the worshipable Lord of the brahmins.

4.21.50

nātyadbhutam idaṁ nātha
tavājīvyānuśāsanam
prajānurāgo mahatāṁ
prakṛtiḥ karuṇātmanām

(50) It is a common thing o lord, to rule over citizens for one's income. What is of greatness is the nature of your affection and mercy for all living beings.

4.21.51

adya nas tamasaḥ pāras
tvayopāsāditaḥ prabho
bhrāmyatāṁ naṣṭa-dṛṣṭīnāṁ
karmabhir daiva-saṁjñitaiḥ

(51) Today it is, because of you, more likely for us, who by the will of God are wandering and have lost their goal of life because of our past deeds, to reach the other side of the darkness of material existence.

4.21.52

namo vivṛddha-sattvāya
puruṣāya mahīyase
yo brahma kṣatram āviśya
bibhartīdaṁ sva-tejasā

(52) Our obeisances to you whom we honor as a personality moved by the quality of goodness, as someone who by dint of his personal prowess inspires the brahmin culture and maintains [the honor of] the ruling class.'

(Posted on 13^th January 2012 Canto 4 (Skanda 4) Chapters

********************************************************************************

Canto 4

Chapter 22: Prithu Mahârâja's Meeting with the Four Kumâras

4.22.1

maitreya uvāca
janeṣu pragṛṇatsv evaṁ
pṛthuṁ pṛthula-vikramam
tatropajagmur munayaś
catvāraḥ sūrya-varcasaḥ

(1) Maitreya said: 'As the citizens were thus praying to the high and mighty King Prithu, four sages arrived there as bright as the sun.

4.22.2

tāṁs tu siddheśvarān rājā
vyomno 'vatarato 'rciṣā
lokān apāpān kurvāṇān
sānugo 'caṣṭa lakṣitān

(2) The king and his associates could recognize the masters of yogic perfection that descended from the ethereal realm by the glaring effulgence of their all-embracing sinlessness [: they were the four Kumâras].

4.22.3

tad-darśanodgatān prāṇān
pratyāditsur ivotthitaḥ
sa-sadasyānugo vainya
indriyeśo guṇān iva

(3) Seeing the so very desired life of peaceful conduct before them, King Prithu with his followers jumped to their feet as if they were souls whose senses are ruled by the modes of nature.

4.22.4

gauravād yantritaḥ sabhyaḥ
praśrayānata-kandharaḥ
vidhivat pūjayāṁ cakre
gṛhītādhyarhaṇāsanān

 (4) After they accepting that [reverence] had taken their seats he, humble with the high civilization of their full glory, bowed before them and was of worship the way it is prescribed with all that belongs to it.

4.22.5

tat-pāda-śauca-salilair
mārjitālaka-bandhanaḥ
tatra śīlavatāṁ vṛttam
ācaran mānayann iva

(5) The water of washing their feet he sprinkled on the tuft of his hair and thus he behaved like men of respect are supposed to behave.

4.22.6

hāṭakāsana āsīnān
sva-dhiṣṇyeṣv iva pāvakān
śraddhā-saṁyama-saṁyuktaḥ
prītaḥ prāha bhavāgrajān

(6) Seated on the golden throne the brothers who were older than S'iva [see 3.12: 4-7] were like fire on the altar and pleased with them, the king respectfully and with restraint addressed them.

4.22.7

pṛthur uvāca
aho ācaritaṁ kiṁ me
maṅgalaṁ maṅgalāyanāḥ
yasya vo darśanaṁ hy āsīd
durdarśānāṁ ca yogibhiḥ

(7) Prithu said: 'To what do I owe the grace of your audience, of you who are fortune in person? It is an encounter that even for the greatest yogis is difficult to achieve.

4.22.8

kiṁ tasya durlabhataram
iha loke paratra ca
yasya viprāḥ prasīdanti
śivo viṣṇuś ca sānugaḥ

(8) He with whom the ones of learning [the brahmins and the Vaishnavas] are pleased, can achieve whatever that is difficult to achieve in this world or the hereafter, including the all-auspicious Lord S'iva and Lord Vishnu who accompany them.

4.22.9

naiva lakṣayate loko
lokān paryaṭato 'pi yān
yathā sarva-dṛśaṁ sarva
ātmānaṁ ye 'sya hetavaḥ

(9) Although you are traveling all the worlds, the people cannot see you, just as the ones causal to the creation [S'iva and Brahmâ, compare 1.1: 1] cannot see  the All-knowing witness residing within everyone.

4.22.10

adhanā api te dhanyāḥ
sādhavo gṛha-medhinaḥ
yad-gṛhā hy arha-varyāmbu-
tṛṇa-bhūmīśvarāvarāḥ

(10) Despite of being not that rich, those householders [may enjoy] the glory of most respectable saints [like you], who with their home can offer water, a place to sit, servants, land and the master of the house himself.

4.22.11

vyālālaya-drumā vai teṣv
ariktākhila-sampadaḥ
yad-gṛhās tīrtha-pādīya-
pādatīrtha-vivarjitāḥ

 (11) But a tree with venomous serpents are no doubt those houses that, abundant with all wealth, are not [blessed] with the water that washed from the feet of the great saints.

4.22.12

svāgataṁ vo dvija-śreṣṭhā
yad-vratāni mumukṣavaḥ
caranti śraddhayā dhīrā
bālā eva bṛhanti ca

 (12) I welcome you, o best of the twice-born, you who move around like children and controlled by vows with a great faith are motivated for liberation.

4.22.13

kaccin naḥ kuśalaṁ nāthā
indriyārthārtha-vedinām
vyasanāvāpa etasmin
patitānāṁ sva-karmabhiḥ

(13) O masters, can persons who, having fallen into this material existence, are stricken with the illness of living to the command of their senses, all by themselves find any good fortune?

4.22.14

bhavatsu kuśala-praśna
ātmārāmeṣu neṣyate
kuśalākuśalā yatra
na santi mati-vṛttayaḥ

(14) There is no need to ask you about your well-being for you supreme souls have no mind concerned with matters of good or bad fortune.

4.22.15

tad ahaṁ kṛta-viśrambhaḥ
suhṛdo vas tapasvinām
sampṛcche bhava etasmin
kṣemaḥ kenāñjasā bhavet

(15) I therefore am certain that you for us who suffer the pains of a material existence, are the friend to ask how one soon in this world may find salvation.

4.22.16

vyaktam ātmavatām ātmā
bhagavān ātma-bhāvanaḥ
svānām anugrahāyemāṁ
siddha-rūpī caraty ajaḥ

 (16) Manifesting as the supreme goal in life of the transcendentalists the Supreme Lord, the Unborn One in the form of the perfected ones moves about on this earth in order to show His devotees His mercy.'

4.22.17

maitreya uvāca
pṛthos tat sūktam ākarṇya
sāraṁ suṣṭhu mitaṁ madhu
smayamāna iva prītyā
kumāraḥ pratyuvāca ha

(17) Maitreya said: 'Hearing that very substantial, appropriate, concise and sweet conclusion of Prithu, the Kumâra satisfied with a smile replied as follows.

4.22.18

sanat-kumāra uvāca
sādhu pṛṣṭaṁ mahārāja
sarva-bhūta-hitātmanā
bhavatā viduṣā cāpi
sādhūnāṁ matir īdṛśī

(18) Sanat-kumâra said: 'What a good question for you to ask my dear King, o you who desires the good of all living beings. Learned as you are, you nevertheless pose this question. [This speaks for you] as someone whose intelligence roots in the mind of the saintly ones.

4.22.19

saṅgamaḥ khalu sādhūnām
ubhayeṣāṁ ca sammataḥ
yat-sambhāṣaṇa-sampraśnaḥ
sarveṣāṁ vitanoti śam

(19) An association of devotees in which there is discussion, questioning and answering is appreciated by both the parties [of the saintly ones and their pious followers], and real happiness for all will expand from it.

4.22.20

asty eva rājan bhavato madhudviṣaḥ
pādāravindasya guṇānuvādane
ratir durāpā vidhunoti naiṣṭhikī
kāmaṁ kaṣāyaṁ malam antar-ātmanaḥ

 (20) O King, you are evidently attached to the organized appreciation for the qualities of the Lord His lotus feet. Difficult as it is, that will free the indwelling soul, given a steady practice, from the dirt of the emotions of lust.

4.22.21

śāstreṣv iyān eva suniścito nṛṇāṁ
kṣemasya sadhryag-vimṛśeṣu hetuḥ
asaṅga ātma-vyatirikta ātmani
dṛḍhā ratir brahmaṇi nirguṇe ca yā

(21) In the scriptures is defended that only the absence of attachment to other matters than the soul in combination with an intense attachment for that True Self which is transcendental to the modes of nature, constitutes the perfect conviction for the salvation of man.

4.22.22

sā śraddhayā bhagavad-dharma-caryayā
jijñāsayādhyātmika-yoga-niṣṭhayā
yogeśvaropāsanayā ca nityaṁ
puṇya-śravaḥ-kathayā puṇyayā ca

(22) That [is realized] when one as a dutiful devotee with faith and devotion, by means of discussion and inquiry is spiritually united in one's determination and with respect for the Lord of Yoga regularly attends and listens to the stories of the God-fearing ones.

4.22.23

arthendriyārāma-sagoṣṭhy-atṛṣṇayā
tat-sammatānām aparigraheṇa ca
vivikta-rucyā paritoṣa ātmani
vinā harer guṇa-pīyūṣa-pānāt

(23) Reluctant to associate with the rich and the ones who are after sense gratification and not after the acquiring of goods as approved by them, one gets rid of the bad taste of the happiness that goes without drinking the nectar of the qualities of the Self of the Supreme Personality.

4.22.24

ahiṁsayā pāramahaṁsya-caryayā
smṛtyā mukundācaritāgrya-sīdhunā
yamair akāmair niyamaiś cāpy anindayā
nirīhayā dvandva-titikṣayā ca

(24) With nonviolence [as a vegetarian], following in the footsteps of the teachers of example, by remembering the Lord of Liberation, by testifying of His activities, by the nectar of following according to the yoga principles without a material motive [yama] and by practicing in line with the precepts [of niyama] one thus being without offenses, will be living a simple life with tolerance for the worldly dualities.

4.22.25

harer muhus tatpara-karṇa-pūra-
guṇābhidhānena vijṛmbhamāṇayā
bhaktyā hy asaṅgaḥ sad-asaty anātmani
syān nirguṇe brahmaṇi cāñjasā ratiḥ

 (25) With in one's ear constantly the discussions in relation to the transcendental qualities of the Lord it may be so that one, increasing in one's devotion and consciousness, is of an uncontaminated existence in the material world that is opposed to spiritual understanding, for when one has realized that kind of listening, it is easy to be attached to the Spirit of Transcendence.

4.22.26

yadā ratir brahmaṇi naiṣṭhikī pumān
ācāryavān jñāna-virāga-raṁhasā
dahaty avīryaṁ hṛdayaṁ jīva-kośaṁ
pañcātmakaṁ yonim ivotthito 'gniḥ

(26) When the person in respect of the teacher of example is fixed in attachment to the Spiritual Supreme, the impotence of the heart [as characterized by the five kles'as or hindrances: ignorance, egoism, attachment, dislike and death-fear] that is situated within the covering of the individual soul that consists of the five elements, will be burned by the force of detachment and spiritual knowledge like fuel being burned by fire.

4.22.27

dagdhāśayo mukta-samasta-tad-guṇo
naivātmano bahir antar vicaṣṭe
parātmanor yad-vyavadhānaṁ purastāt
svapne yathā puruṣas tad-vināśe

(27) With that immolation of the inner weakness being freed from all the [associated] material qualities, there is no difference as there was in the past between the inner action with the Supersoul and the outer action of the self. For such a one that difference has ended just like a dream ends when one wakes up.

4.22.28

ātmānam indriyārthaṁ ca
paraṁ yad ubhayor api
saty āśaya upādhau vai
pumān paśyati nānyadā

(28) The person sees of himself both the objects of his senses and his transcendence [as the witness]. In that position he knows desires and designations, but without the two [not being innerly divided] that is not the case.

4.22.29

nimitte sati sarvatra
jalādāv api pūruṣaḥ
ātmanaś ca parasyāpi
bhidāṁ paśyati nānyadā

 (29) The only reason that one sees differences between oneself and something [or someone] else is that there are different causes [for each position] everywhere, just like one has with a reflection that is different in water and another medium [like a mirror].

4.22.30

indriyair viṣayākṛṣṭair
ākṣiptaṁ dhyāyatāṁ manaḥ
cetanāṁ harate buddheḥ
stambas toyam iva hradāt

(30) Because the mind is agitated by the senses that are drawn towards the sense-objects, [the pure] consciousness [of one's intelligence] is easily lost, just like a lake that is overgrown with plants.

4.22.31

bhraśyaty anusmṛtiś cittaṁ
jñāna-bhraṁśaḥ smṛti-kṣaye
tad-rodhaṁ kavayaḥ prāhur
ātmāpahnavam ātmanaḥ

(31) Scholars of the soul state that in the destructive choking of one's remembrance the constant mindfulness of one's consciousness is destroyed and that the soul bereft of real knowledge thus degrades [see B.G. 2: 62-63].

4.22.32

nātaḥ parataro loke
puṁsaḥ svārtha-vyatikramaḥ
yad-adhy anyasya preyastvam
ātmanaḥ sva-vyatikramāt

(32) In this world there is nothing as bad as the obstruction of that self-interest, in which other matters seem to be so much more interesting than the realization of one's own self that one hinders.

4.22.33

arthendriyārthābhidhyānaṁ
sarvārthāpahnavo nṛṇām
bhraṁśito jñāna-vijñānād
yenāviśati mukhyatām

(33) When one constantly thinks for the sake of riches and sensual pleasures all the [four] virtues of human society are destroyed [the purushârthas]. Therefrom bereft of knowledge and devotional service, one lapses into the inertia of matter.

4.22.34

na kuryāt karhicit saṅgaṁ
tamas tīvraṁ titīriṣuḥ
dharmārtha-kāma-mokṣāṇāṁ
yad atyanta-vighātakam

 (34) They who want to cross over that ocean quickly, should never cling to the slowness of matter, for that is the great stumbling block for the virtues of religiousness, economic development, regulation of pleasures and salvation [dharma, artha, kâma, moksha].

4.22.35

tatrāpi mokṣa evārtha
ātyantikatayeṣyate
traivargyo 'rtho yato nityaṁ
kṛtānta-bhaya-saṁyutaḥ

(35) In this respect liberation is likely to be there as the most important one, because engaged in the interest of the other three paths one regularly finds oneself caught in the finality of things and in fear.

4.22.36

pare 'vare ca ye bhāvā
guṇa-vyatikarād anu
na teṣāṁ vidyate kṣemam
īśa-vidhvaṁsitāśiṣām

(36) For all those notions of a higher or lower form of life there will never be any peace, for they depending upon the interaction of the material modes are by the ordinance of the Lord [in the form of Time] all destroyed.

4.22.37

tat tvaṁ narendra jagatām atha tasthūṣāṁ ca
dehendriyāsu-dhiṣaṇātmabhir āvṛtānām
yaḥ kṣetravit-tapatayā hṛdi viśvag āviḥ
pratyak cakāsti bhagavāṁs tam avehi so 'smi

 (37) O best of kings, be therefore just as I am persuaded of Him the Supreme Lord who from within the heart everywhere manifests by dominating as the Master of the Field radiating into every hair follicle and who for all the moving or nonmoving living beings covered by a body endowed with senses and a life-breath, is there for the consideration of self-realization.

4.22.38

yasminn idaṁ sad-asad-ātmatayā vibhāti
māyā viveka-vidhuti sraji vāhi-buddhiḥ
taṁ nitya-mukta-pariśuddha-viśuddha-tattvaṁ
pratyūḍha-karma-kalila-prakṛtiṁ prapadye

 (38) Surrender yourself unto Him the root cause manifesting as the truth within the untruth. By this deliberate consideration one is freed from the illusions of an intelligence that wonders whether one deals with a rope or a snake. Thus one is situated in the eternal liberation of the uncontaminated, pure truth of the original nature transcendental to all the impurities of one's karmic [fruitive] activities.

4.22.39

yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā
karmāśayaṁ grathitam udgrathayanti santaḥ
tadvan na rikta-matayo yatayo 'pi ruddha-
sroto-gaṇās tam araṇaṁ bhaja vāsudevam

 (39) Be unto Him, Vâsudeva, of devotion like the devotees who find Him, whose lotus toes bring them joy, worthy to take shelter of. By devotional service the hard knot of karmic desire is uprooted, but that is never so with people missing that respect, however hard they try to stop the waves of sense enjoyment.

4.22.40

kṛcchro mahān iha bhavārṇavam aplaveśāṁ
ṣaḍ-varga-nakram asukhena titīrṣanti
tat tvaṁ harer bhagavato bhajanīyam aṅghriṁ
kṛtvoḍupaṁ vyasanam uttara dustarārṇam

(40) In this material ocean the hardship of the non-devotees is great with the sharks of the six senses. They cannot cross the ocean without much difficulties and therefore you should make the lotus feet of the Supreme Personality of Godhead your boat for passing that unconquerable expanse.'

4.22.41

maitreya uvāca
sa evaṁ brahma-putreṇa
kumāreṇātma-medhasā
darśitātma-gatiḥ samyak
praśasyovāca taṁ nṛpaḥ

(41) Maitreya said: 'The king thus by the son of Brahmâ, the Kumâra who was so well versed in spiritual knowledge, in full being informed about the ins and outs of spiritual advancement, praised him and then spoke.

4.22.42

rājovāca
kṛto me 'nugrahaḥ pūrvaṁ
hariṇārtānukampinā
tam āpādayituṁ brahman
bhagavan yūyam āgatāḥ

(42) The king said: 'In order to confirm what the Lord has promised [in 4.20: 15], He who from His causeless mercy is so compassionate with the ones in distress, you have all o brahmins, o powerful ones, arrived here.

4.22.43

niṣpāditaś ca kārtsnyena
bhagavadbhir ghṛṇālubhiḥ
sādhūcchiṣṭaṁ hi me sarvam
ātmanā saha kiṁ dade

 (43) With you also doing what could be expected from the most compassionate representatives of the Lord, is all that I have to offer, the remnants of the offerings to the saints! What should I give from my side?

4.22.44

prāṇā dārāḥ sutā brahman
gṛhāś ca sa-paricchadāḥ
rājyaṁ balaṁ mahī kośa
iti sarvaṁ niveditam

(44) My life, wife and children, o brahmins, my home with everything belonging to it, my kingdom, power, land and treasury, I thus all offer to you.

4.22.45

sainā-patyaṁ ca rājyaṁ ca
daṇḍa-netṛtvam eva ca
sarva lokādhipatyaṁ ca
veda-śāstra-vid arhati

(45) The post as the commander in chief and ruler over the kingdom, the scepter of authority and the complete dominion over the planet are no doubt only reserved for those who know the purport of the Vedas.

4.22.46

svam eva brāhmaṇo bhuṅkte
svaṁ vaste svaṁ dadāti ca
tasyaivānugraheṇānnaṁ
bhuñjate kṣatriyādayaḥ

(46) The kshatriyas [the rulers] and the other departments of society all eat by the mercy of the brahmins who enjoy their own clothing, their own food and their own donations in charity.

4.22.47

yair īdṛśī bhagavato gatir ātma-vāda
ekāntato nigamibhiḥ pratipāditā naḥ
tuṣyantv adabhra-karuṇāḥ sva-kṛtena nityaṁ
ko nāma tat pratikaroti vinoda-pātram

 (47) You from your kind of spiritual understanding of progressing with the Fortunate One, have in your compassion explained to us the Vedic evidence as discussed. May you ever be pleased with your own actions of mercy! Who could ever repay you with anything but offering water to you with cupped hands?'

4.22.48

maitreya uvāca
ta ātma-yoga-pataya
ādi-rājena pūjitāḥ
śīlaṁ tadīyaṁ śaṁsantaḥ
khe 'bhavan miṣatāṁ nṛṇām

(48) Maitreya said: 'After the masters of self-realization had been worshiped by the original king they praised his character and, before the eyes of all the people, rose to the sky.

4.22.49

vainyas tu dhuryo mahatāṁ
saṁsthityādhyātma-śikṣayā
āpta-kāmam ivātmānaṁ
mena ātmany avasthitaḥ

(49) The son of Vena, the first among the great personalities, who according to the teachings fixed in the self had arrived at self-realization, considered himself as someone who had achieved what he desired. (

4.22.50

karmāṇi ca yathā-kālaṁ
yathā-deśaṁ yathā-balam
yathocitaṁ yathā-vittam
akarod brahma-sāt-kṛtam

50) In his actions for the sake of the Absolute Truth engaging as good as possible according to the time, the circumstances and his capacity, he did whatever he could as far as his means would allow.

4.22.51

phalaṁ brahmaṇi sannyasya
nirviṣaṅgaḥ samāhitaḥ
karmādhyakṣaṁ ca manvāna
ātmānaṁ prakṛteḥ param

(51) Fully dedicated to the  Supreme Spirit he free from attachments being of renunciation always thought of the superintendent of all actions, the  Supersoul transcendental to material nature.

4.22.52

gṛheṣu vartamāno 'pi
sa sāmrājya-śriyānvitaḥ
nāsajjatendriyārtheṣu
niraham-matir arkavat

 (52) Even though he lived at home he never felt attracted to all the opulence of his mighty kingdom nor did he indulge in sensual pleasures, as much as the sun [never responds to what is lit].

4.22.53

evam adhyātma-yogena
karmāṇy anusamācaran
putrān utpādayām āsa
pañcārciṣy ātma-sammatān

(53) Thus always practicing yoga he by his self-realization begot five sons in his wife Arci who were the way he wanted them.

4.22.54

vijitāśvaṁ dhūmrakeśaṁ
haryakṣaṁ draviṇaṁ vṛkam
sarveṣāṁ loka-pālānāṁ
dadhāraikaḥ pṛthur guṇān

 (54) Their names were Vijitâs'va, Dhûmrakes'a, Haryaksha, Dravina and Vrika. With them Prithu [by his authority] alone succeeded in incorporating all the qualities of all local deities.

4.22.55

gopīthāya jagat-sṛṣṭeḥ
kāle sve sve 'cyutātmakaḥ
mano-vāg-vṛttibhiḥ saumyair
guṇaiḥ saṁrañjayan prajāḥ

(55) In his personal surrender to the Infallible One he, for the protection of the created universe, pleased the citizens during his time with the qualities of his kind-hearted words and actions.

4.22.56

rājety adhān nāmadheyaṁ
soma-rāja ivāparaḥ
sūryavad visṛjan gṛhṇan
pratapaṁś ca bhuvo vasu

 (56) The king thus was known as the King of the Moon, while he on the other hand was like the Sun god in his distributing, exacting and ruling over the wealth of the world.

4.22.57

durdharṣas tejasevāgnir
mahendra iva durjayaḥ
titikṣayā dharitrīva
dyaur ivābhīṣṭa-do nṛṇām

(57) In his exercise of power he was as unconquerable as fire, he was as insuperable as the King of Heaven, as tolerant as the earth itself and alike heaven in fulfilling all desires of human society.

4.22.58

varṣati sma yathā-kāmaṁ
parjanya iva tarpayan
samudra iva durbodhaḥ
sattvenācala-rāḍ iva

 (58) He used to please as bountiful as the rain that pours as much as one likes, he was as unfathomable as the sea and occupied his position alike the King of the Hills [mount Meru].

4.22.59

dharma-rāḍ iva śikṣāyām
āścarye himavān iva
kuvera iva kośāḍhyo
guptārtho varuṇo yathā

(59) He was like the King of Righteousness [Yamarâja] in his education, he was alike the Himalayas in his opulence [because of the minerals and jewels], he was like Kuvera in keeping the wealth and alike Varuna [the ruler of the waters] in his secrecy.

4.22.60

mātariśveva sarvātmā
balena mahasaujasā
aviṣahyatayā devo
bhagavān bhūta-rāḍ iva

 (60) He was as all-pervading as the air [the wind] and of a likewise physical strength, courage and power, and he was as unforbidding as the most powerful demigod Rudra [the Lord of the Ghosts, S'iva].

4.22.61

kandarpa iva saundarye
manasvī mṛga-rāḍ iva
vātsalye manuvan nṛṇāṁ
prabhutve bhagavān ajaḥ

(61) He was as beautiful as Cupid, as thoughtful as the Lion, the King of the Animals, in his affection he was alike Svâyambhuva Manu and in matters of controlling the people he resembled the Unborn Lord, Brahmâ.

4.22.62

bṛhaspatir brahma-vāde
ātmavattve svayaṁ hariḥ
bhaktyā go-guru-vipreṣu
viṣvaksenānuvartiṣu
hriyā praśraya-śīlābhyām
ātma-tulyaḥ parodyame

(62) He understood spiritual matters alike Brihaspati, in his personal self-control he was alike the Supreme Personality, in his devotion to the cows, the spiritual master and the brahmins he was as the Vaishnavas, the followers of Vishnu, in his shyness he was the most gentle one and in matters of philanthropy he was [as caring] as he was for himself.

4.22.63

kīrtyordhva-gītayā pumbhis
trailokye tatra tatra ha
praviṣṭaḥ karṇa-randhreṣu
strīṇāṁ rāmaḥ satām iva

(63) All over the three worlds the general public loudly declared - and surely all the lovers of truth and the women from everywhere came to hear about it - that his name and fame was as great as of Râmacandra [the Vishnu-avatâra].'

Canto 4

Chapter 23:  Prithu Mahârâja Returns Back Home

4.23.1-3

maitreya uvāca
dṛṣṭvātmānaṁ pravayasam
ekadā vainya ātmavān
ātmanā vardhitāśeṣa-
svānusargaḥ prajāpatiḥ
jagatas tasthuṣaś cāpi
vṛttido dharma-bhṛt satām
niṣpāditeśvarādeśo
yad-artham iha jajñivān
ātmajeṣv ātmajāṁ nyasya
virahād rudatīm iva
prajāsu vimanaḥsv ekaḥ
sa-dāro 'gāt tapo-vanam

(1-3) Maitreya said: 'King Prithu who fully conversant with everything concerning the soul as the protector of the people endlessly had promoted all that he had created, saw one day that he physically was getting old. Fully in accord with the instructions of the Supreme Ruler he in this world following the dharma of devotees, had provided for the maintenance of all the moving and nonmoving living beings. He left the earth to his sons and with pity towards his aggrieved citizens he alone with his wife went into the forest for his austerity.

4.23.4

tatrāpy adābhya-niyamo
vaikhānasa-susammate
ārabdha ugra-tapasi
yathā sva-vijaye purā

(4) As perfect as he formerly had been in his understanding when he conquered the earth, he at that place perfectly understood that he according to the rules and regulations of a retired life had to engage seriously in the practice of severe austerities.

4.23.5

kanda-mūla-phalāhāraḥ
śuṣka-parṇāśanaḥ kvacit
ab-bhakṣaḥ katicit pakṣān
vāyu-bhakṣas tataḥ param

 (5) At first he so now and then ate bulbs, roots, fruits and dry leaves, then he drank only water for several fortnights and finally he only breathed the air.

4.23.6

grīṣme pañca-tapā vīro
varṣāsv āsāraṣāṇ muniḥ
ākaṇṭha-magnaḥ śiśire
udake sthaṇḍile-śayaḥ

(6) Like the great sages do the hero tolerated during the summer the five fires [of the sun above and four fires in the four directions], in autumn the torrents of rain, in winter to be up to his neck submerged in water while he [all year long] slept on the bare earth.

4.23.7

titikṣur yata-vāg dānta
ūrdhva-retā jitānilaḥ
ārirādhayiṣuḥ kṛṣṇam
acarat tapa uttamam

(7) Simply longing for Krishna he tolerated it to be without words, sensuality, the discharge of semen and the freedom of his life breath, and was thus of all possible practices of the best austerity.

4.23.8

tena kramānusiddhena
dhvasta-karma-malāśayaḥ
prāṇāyāmaiḥ sanniruddha-
ṣaḍ-vargaś chinna-bandhanaḥ

(8) Unrelenting keeping to the Perfection [of Krishna] he thus gradually got rid of all the dirt and desires of his workload, his karma, while he by means of breath control fully stopping his mind and senses broke with all that bound him.

4.23.9

sanat-kumāro bhagavān
yad āhādhyātmikaṁ param
yogaṁ tenaiva puruṣam
abhajat puruṣarṣabhaḥ

(9) [And so he,] the best of all human beings, with the very yoga the fortunate Sanat-kumâra spoke about concerning the ultimate goal of relating to the soul, worshiped the Supreme Personalty of Godhead.

4.23.10

bhagavad-dharmiṇaḥ sādhoḥ
śraddhayā yatataḥ sadā
bhaktir bhagavati brahmaṇy
ananya-viṣayābhavat

(10) With him as a devotee endeavoring with faith on the path of devotional service unto the Supreme Personality, the Lord who is [the origin of] the Spirit of the Absolute became his exclusive object of worship.

4.23.11

tasyānayā bhagavataḥ parikarma-śuddha-
sattvātmanas tad-anusaṁsmaraṇānupūrtyā
jñānaṁ viraktimad abhūn niśitena yena
ciccheda saṁśaya-padaṁ nija-jīva-kośam

(11) He who was perfectly alert in the constant remembrance of a purely transcendental mind found by these devotional activities unto the Supreme Lord the perfection of wisdom. Thus not attached to whatever one could call one's own, he became free from doubt and the material conception of life that covers the soul.

4.23.12

chinnānya-dhīr adhigatātma-gatir nirīhas
tat tatyaje 'cchinad idaṁ vayunena yena
tāvan na yoga-gatibhir yatir apramatto
yāvad gadāgraja-kathāsu ratiṁ na kuryāt

(12) Free from desire and firmly convinced of the ultimate goal of the soul, he had given up on all other notions of life and transcendental knowledge, [for he realized that] as long as a practitioner of the yoga system in his renunciation is not attracted to the stories about the elder brother of Gada, Krishna [Gada was another son of Vasudeva younger than Krishna] he will not be free from illusion.

4.23.13

evaṁ sa vīra-pravaraḥ
saṁyojyātmānam ātmani
brahma-bhūto dṛḍhaṁ kāle
tatyāja svaṁ kalevaram

 (13) He, the best of the heroes fixing his mind upon the Supersoul, in due course of time thus thoroughly spiritually purified gave up his vehicle of time. 

4.23.14

sampīḍya pāyuṁ pārṣṇibhyāṁ
vāyum utsārayañ chanaiḥ
nābhyāṁ koṣṭheṣv avasthāpya
hṛd-uraḥ-kaṇṭha-śīrṣaṇi

(14) By blocking his anus with his ankle he pushed up his life air gradually from the navel to the heart and from there upwards to the throat to fix himself [thereafter] between the eyebrows.

4.23.15

utsarpayaṁs tu taṁ mūrdhni
krameṇāveśya niḥspṛhaḥ
vāyuṁ vāyau kṣitau kāyaṁ
tejas tejasy ayūyujat

(15) Thus step by step establishing his life breath in his head, he, freed from all material desires, merged his life breath with the complete of [the cosmic] breath, his body with the complete of the earth and his innerly fire with the fire of the complete [of the universe].

4.23.16

khāny ākāśe dravaṁ toye
yathā-sthānaṁ vibhāgaśaḥ
kṣitim ambhasi tat tejasy
ado vāyau nabhasy amum

(16) After merging the different apertures of his body with the sky and his fluids with the waters and thus having merged everything with its source, [he next  merged the departments] as they were divided: earth he merged with water, water with fire, fire with air and air with sky [compare 2.5: 25-29].

4.23.17

indriyeṣu manas tāni
tan-mātreṣu yathodbhavam
bhūtādināmūny utkṛṣya
mahaty ātmani sandadhe

(17) He united the mind with the senses and the sense organs with their objects and next merged the sense objects with the five elements they had originated from. Then he returned the material ego to the mahat-tattva, the totality of the material energy.

4.23.18

taṁ sarva-guṇa-vinyāsaṁ
jīve māyāmaye nyadhāt
taṁ cānuśayam ātma-stham
asāv anuśayī pumān
jñāna-vairāgya-vīryeṇa
svarūpa-stho 'jahāt prabhuḥ

(18) On his path towards Him, the reservoir of all qualities, he placed his individuality and the lives belonging to it in the Reservoir of All Potencies and thus he, the living entity and enjoyer, as the master of the senses returned home, back to his constitutional position by dint of his insight in the spiritual knowledge of self-realization and renunciation.

4.23.19

arcir nāma mahā-rājñī
tat-patny anugatā vanam
sukumāry atad-arhā ca
yat-padbhyāṁ sparśanaṁ bhuvaḥ

(19) The queen named Arci, his wife, followed him on foot into the forest, even though she, with her delicate body, had not deserved it to contact the earth with her feet in that way.

4.23.20

atīva bhartur vrata-dharma-niṣṭhayā
śuśrūṣayā cārṣa-deha-yātrayā
nāvindatārtiṁ parikarśitāpi sā
preyaskara-sparśana-māna-nirvṛtiḥ

(20) Even though her body would turn lean and thin she, most determined as she was in her vow to serve her husband, saw no difficulty in living in conditions like those of the great saints and engaged with pleasure, happy to be in touch with him.

4.23.21

dehaṁ vipannākhila-cetanādikaṁ
patyuḥ pṛthivyā dayitasya cātmanaḥ
ālakṣya kiñcic ca vilapya sā satī
citām athāropayad adri-sānuni

(21) Seeing that the body of her husband who was of such a mercy for the world and for her, showed no signs of life, the virtuous woman after weeping a while cremated him on top of a hill.

4.23.22

vidhāya kṛtyaṁ hradinī-jalāplutā
dattvodakaṁ bhartur udāra-karmaṇaḥ
natvā divi-sthāṁs tridaśāṁs triḥ parītya
viveśa vahniṁ dhyāyatī bhartṛ-pādau

(22) After performing the funeral rites for her so very liberal husband she took a bath in the river and offered oblations of water in worship of the thirty million demigods in heaven. Three times circumambulating the fire she then, thinking of her husband's feet, entered the fire herself.

4.23.23

vilokyānugatāṁ sādhvīṁ
pṛthuṁ vīra-varaṁ patim
tuṣṭuvur varadā devair
deva-patnyaḥ sahasraśaḥ

(23) The gracious gods and their wives who observed her following her husband into death, offered by the thousands prayers for the chaste wife of the great warrior King Prithu.

4.23.24

kurvatyaḥ kusumāsāraṁ
tasmin mandara-sānuni
nadatsv amara-tūryeṣu
gṛṇanti sma parasparam

(24) They on top of Mandara Hill showering flowers and to that occasion vibrating their musical instruments, spoke among themselves as follows.

4.23.25

devya ūcuḥ
aho iyaṁ vadhūr dhanyā
yā caivaṁ bhū-bhujāṁ patim
sarvātmanā patiṁ bheje
yajñeśaṁ śrīr vadhūr iva

(25) The wives said: 'Oh how glorious this wife is who, just as the Goddess unto the Lord of Sacrifice [Vishnu], with heart and soul was of worship for her husband, the king of all the kings of the world.

4.23.26

saiṣā nūnaṁ vrajaty ūrdhvam
anu vainyaṁ patiṁ satī
paśyatāsmān atītyārcir
durvibhāvyena karmaṇā

(26) Just see how she follows her chaste husband, the son of Vena, in his ascension and how she, who is named Arci, thus surpasses us by her difficult to conceive actions.

4.23.27

teṣāṁ durāpaṁ kiṁ tv anyan
martyānāṁ bhagavat-padam
bhuvi lolāyuṣo ye vai
naiṣkarmyaṁ sādhayanty uta

 (27) Among all the ones who but for a short moment live here in this human world, for those who on the path of liberation do their best for the Kingdom of God there is nothing too difficult to achieve.

4.23.28

sa vañcito batātma-dhruk
kṛcchreṇa mahatā bhuvi
labdhvāpavargyaṁ mānuṣyaṁ
viṣayeṣu viṣajjate

(28) He who having achieved the human form of life on the path of liberation gets involved in the great difficulties of all that one does for one's sense gratification in this world, is in going against his own true self no doubt cheated [by illusions].'

4.23.29

maitreya uvāca
stuvatīṣv amara-strīṣu
pati-lokaṁ gatā vadhūḥ
yaṁ vā ātma-vidāṁ dhuryo
vainyaḥ prāpācyutāśrayaḥ

(29) Maitreya said: 'While Arci thus by the wives of the denizens of heaven was glorified, she reached the place for which the husband had left. It was the topmost position of the self-realized that the son of Vena under the protection of the Infallible One had attained.

4.23.30

ittham-bhūtānubhāvo 'sau
pṛthuḥ sa bhagavattamaḥ
kīrtitaṁ tasya caritam
uddāma-caritasya te

(30) I have thus described to you the character of Prithu, the first of the lords who was so high and mighty, as the very best in being endowed with all qualities.

4.23.31

ya idaṁ sumahat puṇyaṁ
śraddhayāvahitaḥ paṭhet
śrāvayec chṛṇuyād vāpi
sa pṛthoḥ padavīm iyāt

(31) Anyone who with faith and great attention reads and explains or hears about that very great and pious person of King Prithu, will attain the same position as he has reached.

4.23.32

brāhmaṇo brahma-varcasvī
rājanyo jagatī-patiḥ
vaiśyaḥ paṭhan viṭ-patiḥ syāc
chūdraḥ sattamatām iyāt

 (32) The brahmin who reads it will attain spiritual splendor, a noble will become the king of the world, the trader will become the master of his trade and the laborer will attain the best unto Him.

4.23.33

triḥ kṛtva idam ākarṇya
naro nāry athavādṛtā
aprajaḥ suprajatamo
nirdhano dhanavattamaḥ

(33) When someone with great respect three times over listens to this that person, whether he is a man or a woman, when he is childless will have the best of children and when he is penniless will become the richest.

4.23.34

aspaṣṭa-kīrtiḥ suyaśā
mūrkho bhavati paṇḍitaḥ
idaṁ svasty-ayanaṁ puṁsām
amaṅgalya-nivāraṇam

(34) Without recognition he will become famous and illiterate he will become learned. This story so auspicious will drive away all bad luck of man.

4.23.35

dhanyaṁ yaśasyam āyuṣyaṁ
svargyaṁ kali-malāpaham
dharmārtha-kāma-mokṣāṇāṁ
samyak siddhim abhīpsubhiḥ
śraddhayaitad anuśrāvyaṁ
caturṇāṁ kāraṇaṁ param

(35) They who desire wealth, a good repute, an increased life span, a better world [heaven], the defeat of the influence of the Age of Quarrel and who are after the higher cause of the perfection of the four [civil virtues] of religion, economy, sensual pleasure and liberation, must  listen with great respect to this narration.

4.23.36

vijayābhimukho rājā
śrutvaitad abhiyāti yān
baliṁ tasmai haranty agre
rājānaḥ pṛthave yathā

 (36) The king listening to this who on his chariot campaigns for his victory, will receive taxes from other kings like King Prithu did.

4.23.37

muktānya-saṅgo bhagavaty
amalāṁ bhaktim udvahan
vainyasya caritaṁ puṇyaṁ
śṛṇuyāc chrāvayet paṭhet

(37) When one freed from all other association, is of unalloyed devotional service unto the Supreme Lord, one must hear about, make others listen to and continue to read about the pious character of the son of Vena.

4.23.38

vaicitravīryābhihitaṁ
mahan-māhātmya-sūcakam
asmin kṛtam atimartyaṁ
pārthavīṁ gatim āpnuyāt

(38) O son of Vicitravîrya [Vidura], I explained to you how one thus involved in relation to this extraordinary text, may awaken to the greatness for which one should strive.

4.23.39

anudinam idam ādareṇa śṛṇvan
pṛthu-caritaṁ prathayan vimukta-saṅgaḥ
bhagavati bhava-sindhu-pota-pāde
sa ca nipuṇāṁ labhate ratiṁ manuṣyaḥ

 (39) He who liberated in the association concerning the Supreme Lord with great reverence repeatedly listens to this narration about Prithu and also spreads it, will in full realize the attachment to His feet that constitute the boat for [crossing] the ocean of nescience.'

 Canto 4

Chapter 24: The Song Sung by Lord S'iva (Chanting the Song Sung by Lord Śiva)

4.24.1

maitreya uvāca
vijitāśvo 'dhirājāsīt
pṛthu-putraḥ pṛthu-śravāḥ
yavīyobhyo 'dadāt kāṣṭhā
bhrātṛbhyo bhrātṛ-vatsalaḥ

(1) Maitreya said: 'The son of Prithu who because of his great actions became known as Vijitâs'va [see 4.19: 18], became emperor and gave his younger brothers he cared a lot about, the rule over the different directions of the world.

4.24.2

haryakṣāyādiśat prācīṁ
dhūmrakeśāya dakṣiṇām
pratīcīṁ vṛka-saṁjñāya
turyāṁ draviṇase vibhuḥ

(2) The master offered Haryaksha the eastern part, the south he offered to Dhûmrakes'a, the western side was for the brother with the name Vrika and the northern direction he gave to Dravina.

4.24.3

antardhāna-gatiṁ śakrāl
labdhvāntardhāna-saṁjñitaḥ
apatya-trayam ādhatta
śikhaṇḍinyāṁ susammatam

 (3) He who from [what he did in relation to] Indra [also] was honored with the name Antardhâna ['invisibly present'], begot in his wife S'ikhandinî three children who carried the approval of everyone.

4.24.4

pāvakaḥ pavamānaś ca
śucir ity agnayaḥ purā
vasiṣṭha-śāpād utpannāḥ
punar yoga-gatiṁ gatāḥ

(4) They were named Pâvaka, Pavamâna and S'uci. They in the past had been the gods of fire but now, because of a curse of sage Vasishthha, had taken birth again in order to regain that status by the progress of yoga.

4.24.5

antardhāno nabhasvatyāṁ
havirdhānam avindata
ya indram aśva-hartāraṁ
vidvān api na jaghnivān

(5) Antardhâna who didn't kill Indra despite of the fact that he knew that he had stolen the horse, begot in his wife named Nabhasvatî a son called Havirdhâna ['the offering won'].

4.24.6

rājñāṁ vṛttiṁ karādāna-
daṇḍa-śulkādi-dāruṇām
manyamāno dīrgha-sattra-
vyājena visasarja ha

(6) The taxes, punishments and fines and such that make up the livelihood of kings, he considered to be something very severe and therefore he abolished them in favor of sacrifices that in the past had been given up.

4.24.7

tatrāpi haṁsaṁ puruṣaṁ
paramātmānam ātma-dṛk
yajaṁs tal-lokatām āpa
kuśalena samādhinā

(7) Despite of being committed to the job of ending the distress [of others], he as a realized soul always keeping to his ecstasy, by the worship of the Original Person easily attained His abode, the Supreme of the Soul.

4.24.8

havirdhānād dhavirdhānī
vidurāsūta ṣaṭ sutān
barhiṣadaṁ gayaṁ śuklaṁ
kṛṣṇaṁ satyaṁ jitavratam

(8) Havirdhânî the wife of Havirdhâna o Vidura, gave birth to six sons named Barhishat, Gaya, S'ukla, Krishna, Satya and Jitavrata.

4.24.9

barhiṣat sumahā-bhāgo
hāvirdhāniḥ prajāpatiḥ
kriyā-kāṇḍeṣu niṣṇāto
yogeṣu ca kurūdvaha

 (9) He who by Havirdhâna was named Barhishat was that fortunate in his ritualistic actions and yoga realization, that he was considered the Prajâpati [the founding father] o best of the Kurus.

4.24.10

yasyedaṁ deva-yajanam
anuyajñaṁ vitanvataḥ
prācīnāgraiḥ kuśair āsīd
āstṛtaṁ vasudhā-talam

 (10) With this practice of the world all over continually pleasing the gods with sacrifices, he kept the kus'a grass [of the ceremonial sitting places] facing the east.

4.24.11

sāmudrīṁ devadevoktām
upayeme śatadrutim
yāṁ vīkṣya cāru-sarvāṅgīṁ
kiśorīṁ suṣṭhv-alaṅkṛtām
parikramantīm udvāhe
cakame 'gniḥ śukīm iva

 (11) On the advise of the god of gods [Brahmâ] he married  the daughter of the ocean named S'atadruti. The moment the fire god Agni saw her, youthful and charming in all her limbs, circumambulating [his fire] during the marriage ceremony, he felt himself as much attracted as he [formerly] was to S'ukî.

4.24.12

vibudhāsura-gandharva-
muni-siddha-naroragāḥ
vijitāḥ sūryayā dikṣu
kvaṇayantyaiva nūpuraiḥ

(12) The ones of learning, the ones of desire, the ones of heaven, the sages and the perfect ones, the ones of the earth and those of the snakes, were all captivated by the tinkling alone of the new bride her ankle bells that could be heard everywhere.

4.24.13

prācīnabarhiṣaḥ putrāḥ
śatadrutyāṁ daśābhavan
tulya-nāma-vratāḥ sarve
dharma-snātāḥ pracetasaḥ

(13) From [Prâcîna]Barhi ten sons appeared in the womb of S'atadruti who all deeply vowed to the dharma together were called the Pracetâs [from prâcîna: being turned eastward].

4.24.14

pitrādiṣṭāḥ prajā-sarge
tapase 'rṇavam āviśan
daśa-varṣa-sahasrāṇi
tapasārcaṁs tapas-patim

(14) They by their father ordered to beget children fled from home and settled for the sake of their austerity for a ten thousand years near a large lake in order to worship the Master of All Penance [S'rî Hari] by their tapas.

4.24.15

yad uktaṁ pathi dṛṣṭena
giriśena prasīdatā
tad dhyāyanto japantaś ca
pūjayantaś ca saṁyatāḥ

(15) Following that path they encountered Lord S'iva who very pleased with the great command of their meditation, mantra practice and worship, spoke to them.'

4.24.16

vidura uvāca
pracetasāṁ giritreṇa
yathāsīt pathi saṅgamaḥ
yad utāha haraḥ prītas
tan no brahman vadārthavat

(16) Vidura asked: 'O brahmin please clarify what happened when the Pracetâs met Lord S'iva on their path as also what the Lordship who was so pleased with them has said.

4.24.17

saṅgamaḥ khalu viprarṣe
śiveneha śarīriṇām
durlabho munayo dadhyur
asaṅgād yam abhīpsitam

 (17) O best among the learned, in this world being caught in a physical body it rarely happens that one finds association with Lord S'iva. Even sages who with him as their object of desire fully detached are engaged in meditation [fail in this].  

4.24.18

ātmārāmo 'pi yas tv asya
loka-kalpasya rādhase
śaktyā yukto vicarati
ghorayā bhagavān bhavaḥ

 (18) Although he is satisfied within himself, the great Lord S'iva when he manifests in this world for the fulfillment of her wishes engages with the terror of the forces controlling her [like those of Kâlî, Durgâ or Vîrabhadra, see 4.5].'

4.24.19

maitreya uvāca
pracetasaḥ pitur vākyaṁ
śirasādāya sādhavaḥ
diśaṁ pratīcīṁ prayayus
tapasy ādṛta-cetasaḥ

(19) Maitreya said: 'The sons of father Prâcînabarhi all [in full surrender] accepting the words of their father piously on their heads had, serious in their hearts about doing austerities, left in the western direction.

4.24.20

sa-samudram upa vistīrṇam
apaśyan sumahat saraḥ
mahan-mana iva svacchaṁ
prasanna-salilāśayam

 (20) They reached a very large expanse of water as vast as the nearby ocean with water that, as  clear as the mind of a great soul, was a pleasure to its inhabitants

4.24.21

nīla-raktotpalāmbhoja-
kahlārendīvarākaram
haṁsa-sārasa-cakrāhva-
kāraṇḍava-nikūjitam

 (21) In that water a multitude of red and blue, kahlâra and indîvara [during the day and the evening blossoming] lotuses was found and swans, cranes, ducks [cakravâkas] and other birds [like kârandavas] vibrated their sounds there.

4.24.22

matta-bhramara-sausvarya-
hṛṣṭa-roma-latāṅghripam
padma-kośa-rajo dikṣu
vikṣipat-pavanotsavam

(22) Mad bumblebees joyfully hummed there loudly with their little hairy bodies. It was a festival of creepers, trees and lotuses the pollen of which by the wind was  spread in all directions.

4.24.23

tatra gāndharvam ākarṇya
divya-mārga-manoharam
visismyū rāja-putrās te
mṛdaṅga-paṇavādy anu

(23) All the princes were amazed about the beautiful heavenly music accompanied by drums and kettle drums that could be heard there continually.

4.24.24-25

tarhy eva sarasas tasmān
niṣkrāmantaṁ sahānugam
upagīyamānam amara-
pravaraṁ vibudhānugaiḥ
tapta-hema-nikāyābhaṁ
śiti-kaṇṭhaṁ tri-locanam
prasāda-sumukhaṁ vīkṣya
praṇemur jāta-kautukāḥ

(24-25) That very moment they witnessed how the chief of the demigods [Lord S'iva], came out of the water accompanied by an association of great souls who glorified him. Seeing his golden hue, his bodily features, his blue throat, three eyes and merciful beautiful face, they all aroused in their amazement offered their obeisances.

4.24.26

sa tān prapannārti-haro
bhagavān dharma-vatsalaḥ
dharma-jñān śīla-sampannān
prītaḥ prītān uvāca ha

(26) He who dispels all dangers, the Great Lord and caretaker of the religion then talked to them, pleased as he was with their observance of the principles in the past and their gentle behavior and good manners.

4.24.27

śrī-rudra uvāca
yūyaṁ vediṣadaḥ putrā
viditaṁ vaś cikīrṣitam
anugrahāya bhadraṁ va
evaṁ me darśanaṁ kṛtam

(27) Rudra said: 'O all of you sons of King Prâcînabarhi, knowing your actions and desires I wish you all the best and to prove you my mercy, I therefore grant you my audience.

4.24.28

yaḥ paraṁ raṁhasaḥ sākṣāt
tri-guṇāj jīva-saṁjñitāt
bhagavantaṁ vāsudevaṁ
prapannaḥ sa priyo hi me

(28) Any living being, any individual soul so one says, who surrenders directly to Vâsudeva, the Supreme Lord and transcendental controller of the three modes, is very dear to me.

4.24.29

sva-dharma-niṣṭhaḥ śata-janmabhiḥ pumān
viriñcatām eti tataḥ paraṁ hi mām
avyākṛtaṁ bhāgavato 'tha vaiṣṇavaṁ
padaṁ yathāhaṁ vibudhāḥ kalātyaye

(29) When someone for the time of a hundred lives is fixed on his duty he acquires the position of Brahmâ [Brahmaloka] and when he as well does not fail to [serve] the Supreme Lord he thereafter will attain me [S'ivaloka]. Devotees of Lord Vishnu at the end of time attain a position [Vaikunthhaloka] like the one of me and the other demigods.

4.24.30

atha bhāgavatā yūyaṁ
priyāḥ stha bhagavān yathā
na mad bhāgavatānāṁ ca
preyān anyo 'sti karhicit

(30) That is why all of you devotees are just as dear to me as the Supreme Lord Himself and for that reason there is also never anybody else among the devotees who is loved as much as I am.

4.24.31

idaṁ viviktaṁ japtavyaṁ
pavitraṁ maṅgalaṁ param
niḥśreyasa-karaṁ cāpi
śrūyatāṁ tad vadāmi vaḥ

(31) In particular this what I am going to tell you now is what you always should attend to and repeat for yourselves, for it is very pure, auspicious, transcendental and beneficial.'

4.24.32

maitreya uvāca
ity anukrośa-hṛdayo
bhagavān āha tāñ chivaḥ
baddhāñjalīn rāja-putrān
nārāyaṇa-paro vacaḥ

(32) Maitreya said: 'With a heart full of compassion the Lord spoke the following words to the princes who with folded hands stood before Lord S'iva, the greatest devotee of Nârâyana.

4.24.33

śrī-rudra uvāca
jitaṁ ta ātma-vid-varya-
svastaye svastir astu me
bhavatārādhasā rāddhaṁ
sarvasmā ātmane namaḥ

(33) S'rî Rudra said [in worship of Vâsudeva]: 'All glories unto You, the best of all self-realized souls who brings happiness to the auspicious ones. Let there be my obeisances unto You, for You are the all-perfect and worshipable soul of all, the Supersoul.

4.24.34

namaḥ paṅkaja-nābhāya
bhūta-sūkṣmendriyātmane
vāsudevāya śāntāya
kūṭa-sthāya sva-rociṣe

 (34) All my respects unto You Vâsudeva, from whose navel the lotus sprouted. You are the source of the senses and the sense objects and the immutable self-illumined state that is of an eternal peace.

4.24.35

saṅkarṣaṇāya sūkṣmāya
durantāyāntakāya ca
namo viśva-prabodhāya
pradyumnāyāntar-ātmane

(35) I offer my obeisances also to [You in the form of] Sankarshana [the Lord of ego and integration] who as the origin of the subtle non-manifest matter is the unsurpassable master of disintegration [at the end of time], and to the master of all development, the soul in the beyond Pradyumna [the master of intelligence].

4.24.36

namo namo 'niruddhāya
hṛṣīkeśendriyātmane
namaḥ paramahaṁsāya
pūrṇāya nibhṛtātmane

 (36) All glories to You, I offer my respects again unto You as Aniruddha [Lord of the mind, of whom the sun god is an expansion, see also 3.1: 34], the master and director of the senses. My obeisances unto the Supreme One of perfect purity and completeness who stands apart from this material creation*.

4.24.37

svargāpavarga-dvārāya
nityaṁ śuci-ṣade namaḥ
namo hiraṇya-vīryāya
cātur-hotrāya tantave

(37) Unto You as the heavenly abode, the path of liberation, the gateway of the eternal and the purest of the pure my obeisances. All my respects I offer unto You, the golden semen, who are the continuity of the Vedic sacrifices [câtur-hotra].

4.24.38

nama ūrja iṣe trayyāḥ
pataye yajña-retase
tṛpti-dāya ca jīvānāṁ
namaḥ sarva-rasātmane

 (38) Be praised o You who invigorate the ancestors and the gods, o master of the three Vedas and the sacrifices. You are the leading deity of the moon who pleases everyone. All my respects unto You, the Supersoul pervading all living beings.

4.24.39

sarva-sattvātma-dehāya
viśeṣāya sthavīyase
namas trailokya-pālāya
saha ojo-balāya ca

(39) The strength and power of all that exists, the body and Transcendental Self of the diversity of the material world [the virâth rûpa] and the maintainer of the three worlds, I offer my obeisances.

4.24.40

artha-liṅgāya nabhase
namo 'ntar-bahir-ātmane
namaḥ puṇyāya lokāya
amuṣmai bhūri-varcase

 (40) All glories to You who as the ether reveal the meaning, You the within and without of the self, the supreme effulgence. My obeisances unto You as the beyond of death and the purpose of all pious activities.

4.24.41

pravṛttāya nivṛttāya
pitṛ-devāya karmaṇe
namo 'dharma-vipākāya
mṛtyave duḥkha-dāya ca

(41) Unto the inclining as well as disinclining God of the forefathers, unto You as the final outcome of all fruitive action and as death itself, You the cause of all sorts of misery resulting from irreligion, I offer my respects.

4.24.42

namas ta āśiṣām īśa
manave kāraṇātmane
namo dharmāya bṛhate
kṛṣṇāyākuṇṭha-medhase
puruṣāya purāṇāya
sāṅkhya-yogeśvarāya ca

(42) Because You are the topmost bestower of benedictions, the mastermind [of all mantras], the causal self, I offer You my respects. All glory to You as the greatest of all religiosity, unto You Krishna who are the perfection of intelligence. You are the oldest of the old, the Original Personality and master of yogic analysis [sânkya-yoga].

4.24.43

śakti-traya-sametāya
mīḍhuṣe 'haṅkṛtātmane
ceta-ākūti-rūpāya
namo vāco vibhūtaye

(43) The reservoir of the three energies [of the doer, the sense-activities and the resultant workload see B.G. 18a: 18], the reason of the material identification of the soul [the egotism] named Rudra and the embodiment of knowledge, intention and the voice of all powers, I offer my obeisances.

4.24.44

darśanaṁ no didṛkṣūṇāṁ
dehi bhāgavatārcitam
rūpaṁ priyatamaṁ svānāṁ
sarvendriya-guṇāñjanam

 (44) Please show us who desire Your presence, the form that to the satisfaction of all the senses of the devotees is worshiped by them as the dear most.

4.24.45-46

snigdha-prāvṛḍ-ghana-śyāmaṁ
sarva-saundarya-saṅgraham
cārv-āyata-catur-bāhu
sujāta-rucirānanam
padma-kośa-palāśākṣaṁ
sundara-bhru sunāsikam
sudvijaṁ sukapolāsyaṁ
sama-karṇa-vibhūṣaṇam

 (45-46) As glistening as the rain from the dense clouds during the rainy season You are the summit of all beauty. Beautiful are the features of Your four-handed form, of the greatest is Your pleasant face, Your eyes are as beautiful as the petals in the whorl of a lotus flower, beautiful are Your eyebrows, straight nose, shini ng teeth, high forehead and the full decoration of Your face and equally beautiful perfect ears.

4.24.47-48

prīti-prahasitāpāṅgam
alakai rūpa-śobhitam
lasat-paṅkaja-kiñjalka-
dukūlaṁ mṛṣṭa-kuṇḍalam
sphurat-kirīṭa-valaya-
hāra-nūpura-mekhalam
śaṅkha-cakra-gadā-padma-
mālā-maṇy-uttamarddhimat

(47-48) The beauty of Your merciful smile and sidelong glances, Your curly hair and clothing in the saffron color of the lotus, is supported by the glittering earrings and shiny helmet, the bangles, necklace, ankle bells, belt, conch shell, disc, club, and lotus flower, garland and the best of pearls that make You look still more beautiful.

4.24.49

siṁha-skandha-tviṣo bibhrat
saubhaga-grīva-kaustubham
śriyānapāyinyā kṣipta-
nikaṣāśmorasollasat

(49) The shoulders under Your coils of hair that are like those of a lion and Your neck, fortunate of bearing the jewel glittering on Your chest [named Kaustubha], give You a never decreasing beauty that exceeds [the beauty of the streaks of gold on] every norm [or touchstone].

4.24.50

pūra-recaka-saṁvigna-
vali-valgu-dalodaram
pratisaṅkrāmayad viśvaṁ
nābhyāvarta-gabhīrayā

 (50) Your inhaling and exhaling stirs beautifully the folds in Your belly that looks like a banana leaf, and the whirling depression of Your navel is alike the spiraling of the galaxy.

4.24.51

śyāma-śroṇy-adhi-rociṣṇu-
dukūla-svarṇa-mekhalam
sama-cārv-aṅghri-jaṅghoru-
nimna-jānu-sudarśanam

(51) The dark color of the skin below Your waist is extra attractive with the beauty of Your dress and symmetrical golden belt as well as with, lower, the great beauty of Your lotus feet, calves and thighs.

It is also stated:

oṁ ajñāna-timirāndhasya
jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena
tasmai śrī-gurave namaḥ

The Lord is the supreme spiritual master, and the bona fide representative of the Supreme Lord is also a spiritual master. The Lord from within enlightens the devotees by the effulgence of the nails of His lotus feet, and His representative, the spiritual master, enlightens from without. Only by thinking of the lotus feet of the Lord and always taking the spiritual master's advice can one advance in spiritual life and understand Vedic knowledge.

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU

Thus the Vedas (Śvetāśvatara Upaniṣad 6.23) enjoin that for one who has unflinching faith in the lotus feet of the Lord, as well as in the spiritual master, the real import of Vedic knowledge can be revealed.

(52) By the so very pleasing lotus feet that are like the petals of a lotus flower in autumn, by the effulgence of Your nails, You drive away all the trouble agitating us. Show us the path of Your lotus feet [also understood as the first two cantos of this Bhâgavatam] that reduce the fear of material existence o teacher, o spiritual master of all who suffer the darkness.  

4.24.53

etad rūpam anudhyeyam
ātma-śuddhim abhīpsatām
yad-bhakti-yogo 'bhayadaḥ
sva-dharmam anutiṣṭhatām

 (53) They who performing their [occupational] duties wish to purify themselves and live without fear, must meditate upon this form [of Yours] in a devotional practice of yoga [bhakti-yoga].

4.24.54

bhavān bhaktimatā labhyo
durlabhaḥ sarva-dehinām
svārājyasyāpy abhimata
ekāntenātma-vid-gatiḥ

(54) Your grace is easily obtained by the devotee but for all other embodied souls You are difficult to reach, even for the ones belonging to the king of heaven Indra or for the self-realized souls whose ultimate goal it is to attain oneness [with You].

4.24.55

taṁ durārādhyam ārādhya
satām api durāpayā
ekānta-bhaktyā ko vāñchet
pāda-mūlaṁ vinā bahiḥ

(55) What else would one desire but Your lotus feet, once one by pure devotional service has been of the worship that even for the most virtuous ones is difficult to attain!

4.24.56

yatra nirviṣṭam araṇaṁ
kṛtānto nābhimanyate
viśvaṁ vidhvaṁsayan vīrya-
śaurya-visphūrjita-bhruvā

(56) To a soul of complete surrender the invincible time by which You in Your prowess and majesty with simply raising Your eyebrows vanquish the entire universe, constitutes no threat.

4.24.57

kṣaṇārdhenāpi tulaye
na svargaṁ nāpunar-bhavam
bhagavat-saṅgi-saṅgasya
martyānāṁ kim utāśiṣaḥ

 (57) The advantage for someone associating even for the shortest while in the company of devotees of the Supreme Lord is unequaled. What interest would such a person have in demigod blessings, in merging with the Supreme or being a materially conditioned soul?

4.24.58

athānaghāṅghres tava kīrti-tīrthayor
antar-bahiḥ-snāna-vidhūta-pāpmanām
bhūteṣv anukrośa-susattva-śīlināṁ
syāt saṅgamo 'nugraha eṣa nas tava

(58) Let there for us who, in order to wash away the ruminations of sin, dip in and [purified] step out of the Ganges, therefore be the mercy and grace of this association for the glorification of Your feet of Victory over all Misfortune that blesses the normal living beings with the fullest goodness.

4.24.59

na yasya cittaṁ bahir-artha-vibhramaṁ
tamo-guhāyāṁ ca viśuddham āviśat
yad-bhakti-yogānugṛhītam añjasā
munir vicaṣṭe nanu tatra te gatim

(59) He whose heart was purified by the blessing derived from entering that [association of] bhakti-yoga, will be very happy to find therein the wisdom of Your way and never bewildered end up in the dark pit of worldly influences.

4.24.60

yatredaṁ vyajyate viśvaṁ
viśvasminn avabhāti yat
tat tvaṁ brahma paraṁ jyotir
ākāśam iva vistṛtam

(60) You are the Absolute Spirit [brahma], the transcendental light spread [everywhere] like the ether, in whom this universe of the cosmic manifestation has appeared.

4.24.61

yo māyayedaṁ puru-rūpayāsṛjad
bibharti bhūyaḥ kṣapayaty avikriyaḥ
yad-bheda-buddhiḥ sad ivātma-duḥsthayā
tvam ātma-tantraṁ bhagavan pratīmahi

(61) You are the one who by His energy has created, maintains and again annihilates this variegated manifestation. That eternal, unchanging intelligence of differentiation I understand is likely to give trouble to the individual soul in relation to You as the essential [independent] self, o Supreme Lord.

4.24.62

kriyā-kalāpair idam eva yoginaḥ
śraddhānvitāḥ sādhu yajanti siddhaye
bhūtendriyāntaḥ-karaṇopalakṣitaṁ
vede ca tantre ca ta eva kovidāḥ

 (62) Experts in the field of the Vedas and their corollaries are those transcendentalists who for their perfection with faith and conviction duly, by a wide range of organized actions, glorify You who are identified by that what is created, by the senses and by the heart.

4.24.63

tvam eka ādyaḥ puruṣaḥ supta-śaktis
tayā rajaḥ-sattva-tamo vibhidyate
mahān ahaṁ khaṁ marud agni-vār-dharāḥ
surarṣayo bhūta-gaṇā idaṁ yataḥ

(63) You are the One Original Person from whose dormant energy the diversity of the totality of the material energy that is ruled by [the natural modes of] passion, goodness and ignorance has originated: the ego, the sky, the air, fire, water and earth, the virtuous souls, the sages and all the living beings.

4.24.64

sṛṣṭaṁ sva-śaktyedam anupraviṣṭaś
catur-vidhaṁ puram ātmāṁśakena
atho vidus taṁ puruṣaṁ santam antar
bhuṅkte hṛṣīkair madhu sāra-ghaṁ yaḥ

 (64) That what You created from Your own potency, You afterwards enter in the form of the four kinds of bodies [as born from embryos, eggs, perspiration and seeds, see also 2.10: 40] and then You, by Your own parts and parcels, know the person as an enjoyer of the senses, as someone who relishes the sweet honey.

4.24.65

sa eṣa lokān aticaṇḍa-vego
vikarṣasi tvaṁ khalu kāla-yānaḥ
bhūtāni bhūtair anumeya-tattvo
ghanāvalīr vāyur ivāviṣahyaḥ

 (65) One may guess about [the authority and order of] Your reality [of Time]. [All] we see is how You, just like the wind scattering the clouds, with Your so very great force [of Time] in the long run destroy all the planetary systems and how all living beings find their end therewith because of others.

4.24.66

pramattam uccair iti kṛtya-cintayā
pravṛddha-lobhaṁ viṣayeṣu lālasam
tvam apramattaḥ sahasābhipadyase
kṣul-lelihāno 'hir ivākhum antakaḥ

(66) The madmen [of this world] cry out loudly what all should be done, and by that desire their greed for sensual matters is rampant. But all of a sudden You vigilantly as the Destroyer seize them just like a mouse is seized by the greedy tongue of a hungry snake.

4.24.67

kas tvat-padābjaṁ vijahāti paṇḍito
yas te 'vamāna-vyayamāna-ketanaḥ
viśaṅkayāsmad-gurur arcati sma yad
vinopapattiṁ manavaś caturdaśa

 (67) What man of study who knows that by not worshiping You one only sees the [useless] decay of one's body, would deride Your lotus feet, the feet that by our spiritual teacher [Brahmâ] and the fourteen Manus [after him, see Canto 2: 3: 9, 6: 30, 10: 4] were worshiped without hesitation or further arguing? (

4.24.68

atha tvam asi no brahman
paramātman vipaścitām
viśvaṁ rudra-bhaya-dhvastam
akutaścid-bhayā gatiḥ

68) You therefore are for us, the ones who have learned, the Supreme Brahman, the Soul of the soul, the Supersoul, the destination were there is no fear at all for the Destroyer Rudra who is feared by the entire universe.'
4.24.69

idaṁ japata bhadraṁ vo
viśuddhā nṛpa-nandanāḥ
sva-dharmam anutiṣṭhanto
bhagavaty arpitāśayāḥ

(69) 'If you pray like this and [faithfully] perform your duty, there will be happiness for all of you o purified sons of the king who have turned your minds to the Supreme Lord.

4.24.70

tam evātmānam ātma-sthaṁ
sarva-bhūteṣv avasthitam
pūjayadhvaṁ gṛṇantaś ca
dhyāyantaś cāsakṛd dharim

(70) Be of worship and always sing for and meditate full of praise upon Him who as the Supreme Soul is situated in your hearts as well as in the hearts of all other living beings.

4.24.71

yogādeśam upāsādya
dhārayanto muni-vratāḥ
samāhita-dhiyaḥ sarva
etad abhyasatādṛtāḥ

(71) All of you, time and again read this [Yogâdes'a] instruction of yoga and close it in your heart. Take to the vow of the sages of always with intelligence being [silently] absorbed within and practice this with the greatest respect.

4.24.72

idam āha purāsmākaṁ
bhagavān viśvasṛk-patiḥ
bhṛgv-ādīnām ātmajānāṁ
sisṛkṣuḥ saṁsisṛkṣatām

(72) This was first taught by the great Lord [Brahmâ], the master of the creators of the universe, of the great sages headed by Bhrigu who as his sons in charge of the world were eager to create [compare 4.1: 12-15].

4.24.73

te vayaṁ noditāḥ sarve
prajā-sarge prajeśvarāḥ
anena dhvasta-tamasaḥ
sisṛkṣmo vividhāḥ prajāḥ

(73) We who as the controllers of the people were enjoined by him to procreate were by this [instruction] freed from all ignorance and thus could bring about the different kinds of people.

4.24.74

athedaṁ nityadā yukto
japann avahitaḥ pumān
acirāc chreya āpnoti
vāsudeva-parāyaṇaḥ

 (74) The person who thus regularly repeats this to himself with great attention, will being absorbed in this without delay achieve the auspiciousness of being devoted to Vâsudeva [Krishna as the Lord of Consciousness].

4.24.75

śreyasām iha sarveṣāṁ
jñānaṁ niḥśreyasaṁ param
sukhaṁ tarati duṣpāraṁ
jñāna-naur vyasanārṇavam

(75) Of all benedictions in this world spiritual knowledge is the supreme transcendental benefit of happiness for every person, for it is the boat of higher knowledge with which one crosses over the insurmountable ocean of danger.

4.24.76

ya imaṁ śraddhayā yukto
mad-gītaṁ bhagavat-stavam
adhīyāno durārādhyaṁ
harim ārādhayaty asau

(76) Anyone who devotedly attached and with faith regularly studies this song of mine, this prayer offered to the Supreme Lord, the Supreme Personality who is so difficult to respect, will be able to worship Him.

4.24.77

vindate puruṣo 'muṣmād
yad yad icchaty asatvaram
mad-gīta-gītāt suprītāc
chreyasām eka-vallabhāt

(77) The person fixed on the song as sung by me can by dint of the Lord of the Beyond attain whatever he desires. The Lord pleased by it constitutes the dear most of all benedictions.

4.24.78

idaṁ yaḥ kalya utthāya
prāñjaliḥ śraddhayānvitaḥ
śṛṇuyāc chrāvayen martyo
mucyate karma-bandhanaiḥ

 (78) The mortal human who rising early in the morning with faith and devotion folding his hands is absorbed in this prayer and thus personally listens and makes others listen, will be liberated from all karmic bondage.

4.24.79

gītaṁ mayedaṁ naradeva-nandanāḥ
parasya puṁsaḥ paramātmanaḥ stavam
japanta ekāgra-dhiyas tapo mahat
caradhvam ante tata āpsyathepsitam

 (79) O sons of the king ['the god of man'], by the intelligence of perfectly attentive praying and chanting this song I sang of the Supreme Person who is the Supersoul within every one, you will ultimately achieve the results you desired, for that practice equals the greatest austerities.'

* Lord Krishna, by His quadruple expansion of Vâsudeva, Sankarshana, Pradyumna and Aniruddha, is the Lord of psychic action--namely thinking, feeling, willing and acting.

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