sribhagavatam - Canto 4 (Skandah 4) chapters 17 to 20

Vyasadev

Praneetha

The Mad Bhagavatam

Canto 4

Chapter 17: Prithu Mahârâja Gets Angry with the Earth

4.17.1

maitreya uvāca
evaṁ sa bhagavān vainyaḥ
khyāpito guṇa-karmabhiḥ
chandayām āsa tān kāmaiḥ
pratipūjyābhinandya ca

(1) Maitreya said: 'After the son of King Vena thus had been glorified for his qualities and actions as a manifestation of the Supreme Lord, he pleased those who had spoken with gifts and honored them with praises.

4.17.2

brāhmaṇa-pramukhān varṇān
bhṛtyāmātya-purodhasaḥ
paurāñ jāna-padān śreṇīḥ
prakṛtīḥ samapūjayat

(2) The brahmin leaders, the other castes, the servants, the ministers, the priests, the citizens, all his subjects, the different communities and his admirers he all properly respected.'

4.17.3

vidura uvāca
kasmād dadhāra go-rūpaṁ
dharitrī bahu-rūpiṇī
yāṁ dudoha pṛthus tatra
ko vatso dohanaṁ ca kim

(3) Vidura said: 'Why did Mother Earth who has so many forms, assume the form of a cow? And with King Prithu milking her, who was there as the calf and what was the milking pot?

4.17.4

prakṛtyā viṣamā devī
kṛtā tena samā katham
tasya medhyaṁ hayaṁ devaḥ
kasya hetor apāharat

(4) How leveled he her [the goddess] who by nature is sloped and for what reason stole the godhead (Indra) the sacrificial horse?

4.17.5

sanat-kumārād bhagavato
brahman brahma-vid-uttamāt
labdhvā jñānaṁ sa-vijñānaṁ
rājarṣiḥ kāṁ gatiṁ gataḥ

(5) O brahmin, what state was attained by the saintly king after he from the mighty Sanat-kumâra* who is so well versed in Vedic lore had received the practical knowledge?

4.17.6-7

yac cānyad api kṛṣṇasya
bhavān bhagavataḥ prabhoḥ
śravaḥ suśravasaḥ puṇyaṁ
pūrva-deha-kathāśrayam
bhaktāya me 'nuraktāya
tava cādhokṣajasya ca
vaktum arhasi yo 'duhyad
vainya-rūpeṇa gām imām

(6-7) Please, your goodness, narrate to this so very attentive devotee everything else about the Supreme Personality of Krishna whom we know as Adhokshaja [the One beyond the senses] and who as the son of Vena milked the earth in the form of that cow. It undoubtedly is a pleasure to listen to the stories about him who from the piety of his previous incarnation arrived at such powerful and glorious activities.'

4.17.8

sūta uvāca
codito vidureṇaivaṁ
vāsudeva-kathāṁ prati
praśasya taṁ prīta-manā
maitreyaḥ pratyabhāṣata

(8) Sûta said: "Thereupon saint Maitreya very pleased with Vidura being so inspired by the narrations about Vâsudeva, praised him and replied.

4.17.9

maitreya uvāca
yadābhiṣiktaḥ pṛthur aṅga viprair
āmantrito janatāyāś ca pālaḥ
prajā niranne kṣiti-pṛṣṭha etya
kṣut-kṣāma-dehāḥ patim abhyavocan

(9) Maitreya said: 'When King Prithu was enthroned by the brahmins my best, and declared to be the protector of the people, the citizens suffered a shortage of food. They with their bodies emaciated because of the hunger then approached him, the protector of the surface of the earth, in order to inform him.

4.17.10-11

vayaṁ rājañ jāṭhareṇābhitaptā
yathāgninā koṭara-sthena vṛkṣāḥ
tvām adya yātāḥ śaraṇaṁ śaraṇyaṁ
yaḥ sādhito vṛtti-karaḥ patir naḥ
tan no bhavān īhatu rātave 'nnaṁ
kṣudhārditānāṁ naradeva-deva
yāvan na naṅkṣyāmaha ujjhitorjā
vārtā-patis tvaṁ kila loka-pālaḥ

(10-11) 'O King, suffering a hunger that burns like a fire in the hollow of a tree, we today have come to you to take shelter with you. For you are the appointed person and master to be consulted who must give the orders. Please your Majesty, try therefore to provide us who suffer from hunger o master over all rulers of men, with food. If you don't act as the protector of the people and the leader of the food supply, we will perish!'

4.17.12

maitreya uvāca
pṛthuḥ prajānāṁ karuṇaṁ
niśamya paridevitam
dīrghaṁ dadhyau kuruśreṣṭha
nimittaṁ so 'nvapadyata

(12) Maitreya said: 'Prithu hearing the citizens lamenting their pitiable condition, for a long time contemplated o best of the Kurus, and discovered the cause.

4.17.13

iti vyavasito buddhyā
pragṛhīta-śarāsanaḥ
sandadhe viśikhaṁ bhūmeḥ
kruddhas tripura-hā yathā

(13) Having arrived at that conclusion he with intelligence took up his bow and fixed, like he was the angry Lord of the three Cities [Lord S'iva who once pierced three fortresses with one arrow], an arrow on it and aimed at the earth.

4.17.14

pravepamānā dharaṇī
niśāmyodāyudhaṁ ca tam
gauḥ saty apādravad bhītā
mṛgīva mṛgayu-drutā

(14) When the earth saw that he had taken up his bow and arrows, she, having turned into a cow, fled away trembling as afraid as a deer chased by a hunter.

4.17.15

tām anvadhāvat tad vainyaḥ
kupito 'tyaruṇekṣaṇaḥ
śaraṁ dhanuṣi sandhāya
yatra yatra palāyate

(15) With his eyes turned red of anger chasing the cow, the son of Vena then laid an arrow on his bow wherever she fled.

4.17.16

sā diśo vidiśo devī
rodasī cāntaraṁ tayoḥ
dhāvantī tatra tatrainaṁ
dadarśānūdyatāyudham

(16) Seeing the king coming after her with his weapons raised, the goddess ran randomly in all the four directions, fleeing hither and thither wherever heaven meets earth.

4.17.17

loke nāvindata trāṇaṁ
vainyān mṛtyor iva prajāḥ
trastā tadā nivavṛte
hṛdayena vidūyatā

 (17) Just like man unable to escape from death, she nowhere in the world being able to escape from the hand of the son of Vena, finally turned back, very scared and very saddened at heart.
4.17.18

uvāca ca mahā-bhāgaṁ
dharma-jñāpanna-vatsala
trāhi mām api bhūtānāṁ
pālane 'vasthito bhavān

(18) She said: 'Since you are now the great one of fortune o knower of the religion, o shelter of the afflicted, please save me. For Your Majesty is there for the protection of the living.

4.17.19

sa tvaṁ jighāṁsase kasmād
dīnām akṛta-kilbiṣām
ahaniṣyat kathaṁ yoṣāṁ
dharma-jña iti yo mataḥ

(19) Why is it that you want to kill the very person so poor who is without any sin? How can you wish to kill a woman like me, you whom one considers a knower of the principles?

4.17.20

praharanti na vai strīṣu
kṛtāgaḥsv api jantavaḥ
kim uta tvad-vidhā rājan
karuṇā dīna-vatsalāḥ

(20) If no one should ever strike a woman, not even when she is sinful, how much more wouldn't that be true for a personality like you o King, a human being so full of mercy and affection for the poor?

4.17.21

māṁ vipāṭyājarāṁ nāvaṁ
yatra viśvaṁ pratiṣṭhitam
ātmānaṁ ca prajāś cemāḥ
katham ambhasi dhāsyasi

(21) If you break me, this very strong boat carrying all the world, how can you hold yourself and your people afloat then?'

4.17.22

pṛthur uvāca
vasudhe tvāṁ vadhiṣyāmi
mac-chāsana-parāṅ-mukhīm
bhāgaṁ barhiṣi yā vṛṅkte
na tanoti ca no vasu

(22) King Prithu replied: 'O dear source of wealth, with you not obeying my rules I will have to kill you because you, who do accept your share of the offerings, do not provide us with the produce.

4.17.23

yavasaṁ jagdhy anudinaṁ
naiva dogdhy audhasaṁ payaḥ
tasyām evaṁ hi duṣṭāyāṁ
daṇḍo nātra na śasyate

(23) You eat the greenest grass daily but we are never certain of the milk provided by your udder. Is it not demanded to administer punishment to a cow that is indubitably in offense?

4.17.24

tvaṁ khalv oṣadhi-bījāni
prāk sṛṣṭāni svayambhuvā
na muñcasy ātma-ruddhāni
mām avajñāya manda-dhīḥ

(24) Not very intelligent disobeying me you do not yield the seeds for the plants, herbs and grains for us, which originally were formed by the Creator but now are hidden by you inside of you.

4.17.25

amūṣāṁ kṣut-parītānām
ārtānāṁ paridevitam
śamayiṣyāmi mad-bāṇair
bhinnāyās tava medasā

(25) To put an end to the misery of all the distressed who suffer from hunger, I will now cut your flesh to pieces with my arrows.

4.17.26

pumān yoṣid uta klība
ātma-sambhāvano 'dhamaḥ
bhūteṣu niranukrośo
nṛpāṇāṁ tad-vadho 'vadhaḥ

 (26) Whether it concerns a man, a woman or an eunuch, kings who kill him who as the lowest of all is after his self-interest with no compassion for other living beings, are not really engaged in killing.

4.17.27

tvāṁ stabdhāṁ durmadāṁ nītvā
māyā-gāṁ tilaśaḥ śaraiḥ
ātma-yoga-balenemā
dhārayiṣyāmy ahaṁ prajāḥ

 (27) You, so foolish and conceited, prove yourself to be a cow of illusion. I will thus with my arrows cut you to pieces as small as grains, for I, by the power of my yoga, will personally uphold all these citizens.'

4.17.28

evaṁ manyumayīṁ mūrtiṁ
kṛtāntam iva bibhratam
praṇatā prāñjaliḥ prāha
mahī sañjāta-vepathuḥ

(28) Being that angry he had assumed the form of death personified. The surrendered planet earth who had to tremble all over, then with folded hands spoke.

4.17.29

dharovāca
namaḥ parasmai puruṣāya māyayā
vinyasta-nānā-tanave guṇātmane
namaḥ svarūpānubhavena nirdhuta-
dravya-kriyā-kāraka-vibhramormaye

(29) The earth said: 'My respects for the Transcendence, the Original Person who by the material energy expanded into a variety of forms. Unto that source of the qualities I offer my obeisances, unto that original form of Him who with all of His love and actions as a doer Himself is never affected because He is not bewildered by the waves of the ocean of matter.

4.17.30

yenāham ātmāyatanaṁ vinirmitā
dhātrā yato 'yaṁ guṇa-sarga-saṅgrahaḥ
sa eva māṁ hantum udāyudhaḥ svarāḍ
upasthito 'nyaṁ śaraṇaṁ kam āśraye

 (30) He by whom I as an abode for all living beings was created as a combination of the different modes and elements, He in His own right ready with His weapons before me wants to kill me now, but what other shelter should I resort to but Him?

4.17.31

ya etad ādāv asṛjac carācaraṁ
sva-māyayātmāśrayayāvitarkyayā
tayaiva so 'yaṁ kila goptum udyataḥ
kathaṁ nu māṁ dharma-paro jighāṁsati

 (31) As the One who in the beginning by His inconceivable potency created all these moving and nonmoving entities and offered them the protection of His shelter, You who by that same mâyâ now proves to be him, this king, how can You, who wants to offer protection as someone strictly following the principles, wish to kill me?

4.17.32

nūnaṁ bateśasya samīhitaṁ janais
tan-māyayā durjayayākṛtātmabhiḥ
na lakṣyate yas tv akarod akārayad
yo 'neka ekaḥ parataś ca īśvaraḥ

 (32) Because of His unconquerable potency no doubt the plan of the Supreme Master is never clear to human beings who always fall short. He indeed who by His inconceivable powers and lordship caused the creator and his creation, is the One in the many.

4.17.33

sargādi yo 'syānuruṇaddhi śaktibhir
dravya-kriyā-kāraka-cetanātmabhiḥ
tasmai samunnaddha-niruddha-śaktaye
namaḥ parasmai puruṣāya vedhase

(33) I offer Him my obeisances who is the cause of the creation, dissolution and maintenance of this world, Him who by dint of His powers is the cause of the physical elements, the senses and the controlling demigods, the intelligence and the identification with matter, unto Him who manifests and restricts these energies and is the transcendental Original Personality and Cause of all Causes.

4.17.34

sa vai bhavān ātma-vinirmitaṁ jagad
bhūtendriyāntaḥ-karaṇātmakaṁ vibho
saṁsthāpayiṣyann aja māṁ rasātalād
abhyujjahārāmbhasa ādi-sūkaraḥ

(34) It was You who factually created this world consisting of the elements, the senses, the mind and the heart o Powerful One, o Unborn One. It was You who as the original boar [Varâha] maintaining me, lifted me from the lower regions out of the water.

4.17.35

apām upasthe mayi nāvy avasthitāḥ
prajā bhavān adya rirakṣiṣuḥ kila
sa vīra-mūrtiḥ samabhūd dharā-dharo
yo māṁ payasy ugra-śaro jighāṁsasi

 (35) Having put me on top of the water with the living entities standing upon me as in a boat, You, who indeed want to offer protection, as a hero have become the keeper of the earth. And now You want to kill me with sharp arrows because of [missing] my milk!

4.17.36

nūnaṁ janair īhitam īśvarāṇām
asmad-vidhais tad-guṇa-sarga-māyayā
na jñāyate mohita-citta-vartmabhis
tebhyo namo vīra-yaśas-karebhyaḥ

 (36) The ways and activities of Your divine incarnations can never be fully understood by living beings like me or by common people whose minds as a consequence of Your energy are bewildered by the modes. My obeisances for all that You are, You who brings renown to the heroes themselves.'

* Today there are four main disciplic successions in India: the Kumâra-, Brahmâ-, Lakshmî- and S'iva-sampradâyas. This underlying translation has originated from the Brahmâ-sampradâya.

Canto 4

Chapter 18: Prithu Mahârâja Milks the Earth

4.18.1

maitreya uvāca
itthaṁ pṛthum abhiṣṭūya
ruṣā prasphuritādharam
punar āhāvanir bhītā
saṁstabhyātmānam ātmanā

(1) Maitreya said: 'After mother earth thus had offered King Prithu prayers, his lips were still trembling of anger. She in fear then managed to come to her senses and spoke again:

4.18.2

sanniyacchābhibho manyuṁ
nibodha śrāvitaṁ ca me
sarvataḥ sāram ādatte
yathā madhu-karo budhaḥ

(2) 'Please pacify your anger o King, understand that what I said, I've said as someone who as an intelligent person, just like a bumblebee, gathers the essence from everywhere.

4.18.3

asmiḹ loke 'thavāmuṣmin
munibhis tattva-darśibhiḥ
dṛṣṭā yogāḥ prayuktāś ca
puṁsāṁ śreyaḥ-prasiddhaye

(3) By the great sages who realized the truth methods were found and applied for the common people to have a better life in this world as well as the next.

4.18.4

tān ātiṣṭhati yaḥ samyag
upāyān pūrva-darśitān
avaraḥ śraddhayopeta
upeyān vindate 'ñjasā

(4) For anyone who fully follows the principles that are traditionally taught to the inexperienced who live by their faith, it is very easy to enjoy what was aimed at.

4.18.5

tān anādṛtya yo 'vidvān
arthān ārabhate svayam
tasya vyabhicaranty arthā
ārabdhāś ca punaḥ punaḥ

(5) He who in neglect [of the traditions] not knowing the facts engages on his own initiative, will in pursuing his goals see himself fail again and again.

4.18.6

purā sṛṣṭā hy oṣadhayo
brahmaṇā yā viśāmpate
bhujyamānā mayā dṛṣṭā
asadbhir adhṛta-vrataiḥ

(6) O King, all the herbs and seeds that in the past were created by Lord Brahmâ and are cherished by me, we see now in the hands of irresponsible people who have no respect for the spiritual practice.

4.18.7

apālitānādṛtā ca
bhavadbhir loka-pālakaiḥ
corī-bhūte 'tha loke 'haṁ
yajñārthe 'grasam oṣadhīḥ

(7) Not being taken care of and neglected by local rulers like your goodness, I have for this world that has fallen into thievery, hidden all the herbs and seeds that are needed for the offerings.

4.18.8

nūnaṁ tā vīrudhaḥ kṣīṇā
mayi kālena bhūyasā
tatra yogena dṛṣṭena
bhavān ādātum arhati

 (8) Because of being hidden within me for such a long time those herbs and seeds have deteriorated and thus your Majesty should take them out the way it is prescribed.

4.18.9-10

vatsaṁ kalpaya me vīra
yenāhaṁ vatsalā tava
dhokṣye kṣīramayān kāmān
anurūpaṁ ca dohanam
dogdhāraṁ ca mahā-bāho
bhūtānāṁ bhūta-bhāvana
annam īpsitam ūrjasvad
bhagavān vāñchate yadi

 (9-10) O hero, arrange for a calf of mine, from my affection for it I will, if you also arrange for a milking pot and a milkman, fulfill all your desires for milk for each of you. I will as well, o mighty-armed one, o protector of the living beings, provide for the food you wanted for feeding yourself, if you so desire.

4.18.11

samāṁ ca kuru māṁ rājan
deva-vṛṣṭaṁ yathā payaḥ
apartāv api bhadraṁ te
upāvarteta me vibho

(11) You will also have to engage in leveling me, the earth, o King, so that the waters that fell from the sky by the mercy of the godhead, outside of the rainy season have not flown away o mighty one.'

4.18.12

iti priyaṁ hitaṁ vākyaṁ
bhuva ādāya bhūpatiḥ
vatsaṁ kṛtvā manuṁ pāṇāv
aduhat sakalauṣadhīḥ

(12) Thinking of the pleasing and good words of the earth, the king wisely set himself with a calf to the task and obtained thus milking, all grains and herbs.

4.18.13

tathāpare ca sarvatra
sāram ādadate budhāḥ
tato 'nye ca yathā-kāmaṁ
duduhuḥ pṛthu-bhāvitām

(13) Everywhere else other men of intelligence also took out the essence and likewise cared [for a calf] to milk from Prithu's planet earth whatever they wanted.

4.18.14

ṛṣayo duduhur devīm
indriyeṣv atha sattama
vatsaṁ bṛhaspatiṁ kṛtvā
payaś chandomayaṁ śuci

 (14) O good one, the sages milking the goddess with their senses [as the  milking pot], produced, by dint of sage Brihaspati as the calf, milk in the pure form of Vedic hymns.

4.18.15

kṛtvā vatsaṁ sura-gaṇā
indraṁ somam adūduhan
hiraṇmayena pātreṇa
vīryam ojo balaṁ payaḥ

 (15) Producing from Indra, the king of heaven, as the calf, the godly milked into a golden pot the nectar of the milk of mental power and the strength of the body and the senses.

4.18.16

daiteyā dānavā vatsaṁ
prahlādam asurarṣabham
vidhāyādūduhan kṣīram
ayaḥ-pātre surāsavam

(16) The sons of Diti, the enemies of God, produced with Prahlâda as the calf, with the most important [devotee] among the godless, the milk of fermented and distilled beverages in an iron pot.

4.18.17

gandharvāpsaraso 'dhukṣan
pātre padmamaye payaḥ
vatsaṁ viśvāvasuṁ kṛtvā
gāndharvaṁ madhu saubhagam

 (17) The singers and denizens of heaven produced with him who was named Vis'vâvasu as the calf, into a vessel in the form of a lotus the milk of sweet music and beauty.

4.18.18

vatsena pitaro 'ryamṇā
kavyaṁ kṣīram adhukṣata
āma-pātre mahā-bhāgāḥ
śraddhayā śrāddha-devatāḥ

 (18) The most fortunate demigods responsible for the funeral rites, with great faith produced with Aryamâ from the realm of the ancestors the milk of the offerings of food into an unbaked earthen pot.

4.18.19

prakalpya vatsaṁ kapilaṁ
siddhāḥ saṅkalpanāmayīm
siddhiṁ nabhasi vidyāṁ ca
ye ca vidyādharādayaḥ

(19) The perfected ones and the scholars and such [Vidyâdharas] appointing Kapila as the calf and with the ether [as the milking pot] produced the knowledge of proceeding at will with yogic mystic powers [siddhis].

4.18.20

anye ca māyino māyām
antardhānādbhutātmanām
mayaṁ prakalpya vatsaṁ te
duduhur dhāraṇāmayīm

 (20) Others endowed with magical and mystical powers [the Kimpurushas] produced with Maya [a demon] as the calf and with concentration [or dhârana as the milking pot] the milk of the wondrous ability of making the body invisible.

4.18.21

yakṣa-rakṣāṁsi bhūtāni
piśācāḥ piśitāśanāḥ
bhūteśa-vatsā duduhuḥ
kapāle kṣatajāsavam

 (21) The descendants of Kuvera, the demons, ghosts and witches [respectively the Yakshas, Râkshasas, Bhûtas and Pis'âcas] who are all habituated to eating meat, with Lord S'iva's incarnation Rudra [Bhûtanâtha] as the calf, milked out a beverage made of blood in a pot of skulls.

4.18.22

tathāhayo dandaśūkāḥ
sarpā nāgāś ca takṣakam
vidhāya vatsaṁ duduhur
bila-pātre viṣaṁ payaḥ

(22) So also the snakes with and without hoods, the scorpions and the constrictor snakes, produced with Takshaka, their chief, as the calf, the milk of poison in the pot of the snake pit.

4.18.23-24

paśavo yavasaṁ kṣīraṁ
vatsaṁ kṛtvā ca go-vṛṣam
araṇya-pātre cādhukṣan
mṛgendreṇa ca daṁṣṭriṇaḥ
kravyādāḥ prāṇinaḥ kravyaṁ
duduhuḥ sve kalevare
suparṇa-vatsā vihagāś
caraṁ cācaram eva ca

 (23-24) The four-legged creatures produced with the bull carrier of Lord S'iva [Nandi] as the calf  from the green grasses their milk in the pot of the wilderness. The other sharp toothed animals, the predators, with the lion as their calf milked out the flesh of other beings and the birds with Garuda as their calf produced in the pot of their own body the milk of the moving [insects and worms] and nonmoving living beings [the plants and grasses].

4.18.25

vaṭa-vatsā vanaspatayaḥ
pṛthag rasamayaṁ payaḥ
girayo himavad-vatsā
nānā-dhātūn sva-sānuṣu

(25) With the banyan tree as their calf the different trees produced milk in the form of their juices while the hills and mountains with the Himalayas as the calf produced the various minerals of their peaks.

4.18.26

sarve sva-mukhya-vatsena
sve sve pātre pṛthak payaḥ
sarva-kāma-dughāṁ pṛthvīṁ
duduhuḥ pṛthu-bhāvitām

 (26) With the leaders as the calves and with each his own specific milking pot thus from the planet Earth ruled by King Prithu the milk was produced of everything that one needed.

4.18.27

evaṁ pṛthv-ādayaḥ pṛthvīm
annādāḥ svannam ātmanaḥ
doha-vatsādi-bhedena
kṣīra-bhedaṁ kurūdvaha

(27) O chief of the Kurus, milking the earth with the different calfs, pots and milkers, thus by Prithu and the others following his example, the milk was obtained of all the different forms of food needed to sustain the living entities.

4.18.28

tato mahīpatiḥ prītaḥ
sarva-kāma-dughāṁ pṛthuḥ
duhitṛtve cakāremāṁ
premṇā duhitṛ-vatsalaḥ

(28) King Prithu, being very pleased with all desirables produced as milk, full of affection thereafter treated the planet earth as if she was his own daughter.

4.18.29

cūrṇayan sva-dhanuṣ-koṭyā
giri-kūṭāni rāja-rāṭ
bhū-maṇḍalam idaṁ vainyaḥ
prāyaś cakre samaṁ vibhuḥ

(29) The emperor, the mighty son of Vena, with the power of his bow had broken up all the hilltops of the entire earth and thus had leveled [cultivated] her almost completely.

4.18.30

athāsmin bhagavān vainyaḥ
prajānāṁ vṛttidaḥ pitā
nivāsān kalpayāṁ cakre
tatra tatra yathārhataḥ

4.18.31

grāmān puraḥ pattanāni
durgāṇi vividhāni ca
ghoṣān vrajān sa-śibirān
ākarān kheṭa-kharvaṭān

 (30-31) And so the Supreme Lord present on this earth as the son of Vena was as a father to the citizens in employing them and preparing at different locations for numbers of suitable dwellings according to the need: villages, cities, settlements and forts of different kinds as also habitations for the milkmen, pens for livestock, camps, mines, agricultural towns and mountain hamlets.

4.18.32

prāk pṛthor iha naivaiṣā
pura-grāmādi-kalpanā
yathā-sukhaṁ vasanti sma
tatra tatrākutobhayāḥ

 (32) Before Prithu there was on this earth certainly never this kind of planning of towns and villages; one used to live everywhere unrestricted as one liked.'

Chapter 19: King Prithu's One Hundred Horse Sacrifices

4.19.1

maitreya uvāca
athādīkṣata rājā tu
hayamedha-śatena saḥ
brahmāvarte manoḥ kṣetre
yatra prācī sarasvatī

(1) The sage Maitreya said: 'Thereafter he, the king, in the land of Manu known as Brahmâvarta, where the Sarasvatî flows to the east, then initiated the performance of a hundred horse sacrifices.

4.19.2

tad abhipretya bhagavān
karmātiśayam ātmanaḥ
śata-kratur na mamṛṣe
pṛthor yajña-mahotsavam

(2) Faced with this most powerful excel in fruitive action King Indra, who himself had performed a hundred sacrifices, could not tolerate the great ceremonies of sacrifice of King Prithu.

4.19.3

yatra yajña-patiḥ sākṣād
bhagavān harir īśvaraḥ
anvabhūyata sarvātmā
sarva-loka-guruḥ prabhuḥ

(3) It was there that directly the enjoyer of all sacrifice, the Supreme Lord Vishnu, the transcendental controller who is the proprietor, the teacher of all the world and everyone's soul, would show Himself.

4.19.4

anvito brahma-śarvābhyāṁ
loka-pālaiḥ sahānugaiḥ
upagīyamāno gandharvair
munibhiś cāpsaro-gaṇaiḥ

(4) Together with Brahmâ and S'iva and all the local rulers with their followers, He is praised by the inhabitants and singers of heaven and the wise.

4.19.5

siddhā vidyādharā daityā
dānavā guhyakādayaḥ
sunanda-nanda-pramukhāḥ
pārṣada-pravarā hareḥ

(5) The perfected and the ones rooted in learning, the descendants of Diti, the fruitive workers and the guardians of wealth attended there headed by Nanda and Sunanda, the most respectful associates of the Lord.

4.19.6

kapilo nārado datto
yogeśāḥ sanakādayaḥ
tam anvīyur bhāgavatā
ye ca tat-sevanotsukāḥ

(6) All the great devotees who always serve Him with diligence assembled there: the masters of yoga lead by Sanaka [the Kumâras], Kapila, Nârada and Dattâtreya.

4.19.7

yatra dharma-dughā bhūmiḥ
sarva-kāma-dughā satī
dogdhi smābhīpsitān arthān
yajamānasya bhārata

(7) Dear son of Bharata, because of that meeting the land fulfilled, alike the cow that produces all the milk, all wishes by yielding as desired every object that the sacrificer needed.

4.19.8

ūhuḥ sarva-rasān nadyaḥ
kṣīra-dadhy-anna-go-rasān
taravo bhūri-varṣmāṇaḥ
prāsūyanta madhu-cyutaḥ

 (8) The rivers carried all the water needed, there was milk, curd and the food of other dairy products and the trees with their big bodies bore fruits and dripped with honey.

4.19.9

sindhavo ratna-nikarān
girayo 'nnaṁ catur-vidham
upāyanam upājahruḥ
sarve lokāḥ sa-pālakāḥ

(9) The people of all places along with their governors brought forward presentations of the four kinds of foodstuff [what is chewed, licked, sucked and drunk] and heaps of jewels from the hills and oceans.

4.19.10

iti cādhokṣajeśasya
pṛthos tu paramodayam
asūyan bhagavān indraḥ
pratighātam acīkarat

 (10) Thus King Prithu abiding by the Lord beyond the Senses, was the most opulent person, but the great Lord Indra, being envious, formed a hindrance.

4.19.11

carameṇāśvamedhena
yajamāne yajuṣ-patim
vainye yajña-paśuṁ spardhann
apovāha tirohitaḥ

(11) Being that envious he unseen stole the sacrificial animal when the son of Vena was performing the last horse sacrifice meant to please the Lord of all Sacrifices.

4.19.12

tam atrir bhagavān aikṣat
tvaramāṇaṁ vihāyasā
āmuktam iva pākhaṇḍaṁ
yo 'dharme dharma-vibhramaḥ

(12) Indra impersonating as a liberated soul and thus most confusingly presenting irreligion as religion, was spotted by sage Atri and then hurried away into the sky.

4.19.13

atriṇā codito hantuṁ
pṛthu-putro mahā-rathaḥ
anvadhāvata saṅkruddhas
tiṣṭha tiṣṭheti cābravīt

 (13) The son of King Prithu, a great hero, encouraged by sage Atri to kill him, became very angry and shouted: 'Wait, just wait!'

4.19.14

taṁ tādṛśākṛtiṁ vīkṣya
mene dharmaṁ śarīriṇam
jaṭilaṁ bhasmanācchannaṁ
tasmai bāṇaṁ na muñcati

(14) But when he saw that he was wearing the dress that is considered religious, had knotted hair and a body smeared all over with ashes, he could not release an arrow at him.

4.19.15

vadhān nivṛttaṁ taṁ bhūyo
hantave 'trir acodayat
jahi yajña-hanaṁ tāta
mahendraṁ vibudhādhamam

(15) My best one, the son of Prithu having refrained from killing was by sage Atri admonished to do it nevertheless since the great Indra had sunken as low as to impede the performance of a yajña.

4.19.16

evaṁ vainya-sutaḥ proktas
tvaramāṇaṁ vihāyasā
anvadravad abhikruddho
rāvaṇaṁ gṛdhra-rāḍ iva

(16) Thus being ordered the son of Prithu, who was as angry as the king of the vultures was with Râvana, began to chase Indra who hastily moved away at a distance.

4.19.17

so 'śvaṁ rūpaṁ ca tad dhitvā
tasmā antarhitaḥ svarāṭ
vīraḥ sva-paśum ādāya
pitur yajñam upeyivān

(17) With him in pursuit, Indra vanished abandoning the horse as well as his false dress. The great hero then brought the animal of his father back to the sacrificial arena.

4.19.18

tat tasya cādbhutaṁ karma
vicakṣya paramarṣayaḥ
nāmadheyaṁ dadus tasmai
vijitāśva iti prabho

(18)  O master [Vidura], seeing the reality of his wonderful action the great sages honored him accordingly with the name Vijitâs'va [he who won the horse].

4.19.19

upasṛjya tamas tīvraṁ
jahārāśvaṁ punar hariḥ
caṣāla-yūpataś channo
hiraṇya-raśanaṁ vibhuḥ

(19) But not seen under the cover of a dense darkness he had created, the mighty King Indra again took the horse away from the sacrificial block where it was chained in golden shackles.

4.19.20

atriḥ sandarśayām āsa
tvaramāṇaṁ vihāyasā
kapāla-khaṭvāṅga-dharaṁ
vīro nainam abādhata

 (20) When Atri pointed out that he hurried away in the open, the hero this time seeing him holding a staff with a skull at the top, [again] couldn't manage to kill him.

4.19.21

atriṇā coditas tasmai
sandadhe viśikhaṁ ruṣā
so 'śvaṁ rūpaṁ ca tad dhitvā
tasthāv antarhitaḥ svarāṭ

(21) With Atri admonishing him to go after him he in anger had fixed an arrow but the independent Indra who gave up the horse and the apparel [for the second time], kept himself out of reach.

4.19.22

vīraś cāśvam upādāya
pitṛ-yajñam athāvrajat
tad avadyaṁ hare rūpaṁ
jagṛhur jñāna-durbalāḥ

(22) The hero then took the horse and went back to the sacrificial arena of his father. Ever since those with a poor fund of knowledge adopt that false show of the lord of heaven.

4.19.23

yāni rūpāṇi jagṛhe
indro haya-jihīrṣayā
tāni pāpasya khaṇḍāni
liṅgaṁ khaṇḍam ihocyate

 (23) Those forms that Indra assumed with the desire to steal the horse are all sign and symbol of sinful activities. For this the word deficient is used [with khanda or deficient one speaks of pâkhanda or pâshanda, the false preacher or heretic].

4.19.24-25

evam indre haraty aśvaṁ
vainya-yajña-jighāṁsayā
tad-gṛhīta-visṛṣṭeṣu
pākhaṇḍeṣu matir nṛṇām
dharma ity upadharmeṣu
nagna-rakta-paṭādiṣu
prāyeṇa sajjate bhrāntyā
peśaleṣu ca vāgmiṣu

 (24-25) With Indra who in his desire to stop the sacrifice stole away the horse from the son of Vena and thus adopted and abandoned the religious garb, the common man foolishly enough got attracted to this falsehood of faith in red robes, going naked etc. because it is generally done with great cunning and a good command of speech.

4.19.26

tad abhijñāya bhagavān
pṛthuḥ pṛthu-parākramaḥ
indrāya kupito bāṇam
ādattodyata-kārmukaḥ

 (26) The incarnation of the Lord, King Prithu celebrated as the all-powerful one, understood this and very angry with Indra took an arrow and lifted his bow.

4.19.27

tam ṛtvijaḥ śakra-vadhābhisandhitaṁ
vicakṣya duṣprekṣyam asahya-raṁhasam
nivārayām āsur aho mahā-mate
na yujyate 'trānya-vadhaḥ pracoditāt

(27) The priests who saw that Prithu thus prepared to kill the king of heaven, couldn't tolerate the leap of mind of his terrifying display of power and objected: 'O great soul, as it is said in the scriptures, it is not proper to kill others in matters like these.

4.19.28

vayaṁ marutvantam ihārtha-nāśanaṁ
hvayāmahe tvac-chravasā hata-tviṣam
ayātayāmopahavair anantaraṁ
prasahya rājan juhavāma te 'hitam

(28) Indra, your enemy who in fact already lost his power as the destroyer of your interest, we will summon with mantras never used before and forthwith by force sacrifice him in the fire o King.'

4.19.29

ity āmantrya kratu-patiṁ
vidurāsyartvijo ruṣā
srug-ghastāñ juhvato 'bhyetya
svayambhūḥ pratyaṣedhata

(29) After thus having advised the leader of the ceremony o Vidura, the priests grim-faced with the sacrificial ladle in their hand stood prepared to perform the sacrifice, but when they were about to begin Lord Brahmâ asked them to stop:

4.19.30

na vadhyo bhavatām indro
yad yajño bhagavat-tanuḥ
yaṁ jighāṁsatha yajñena
yasyeṣṭās tanavaḥ surāḥ

(30) 'Indra shouldn't be killed by you, for he whose end you wish is also the offering himself, he is an integral part of the Supreme Lord. And so also the ones of God you wish to please by the sacrificing are all part of Indra!

4.19.31

tad idaṁ paśyata mahad-
dharma-vyatikaraṁ dvijāḥ
indreṇānuṣṭhitaṁ rājñaḥ
karmaitad vijighāṁsatā

 (31) And then o twice-born ones, beware of this great violation of dharma committed by Indra in his desire to impede these proceedings of the king.

4.19.32

pṛthu-kīrteḥ pṛthor bhūyāt
tarhy ekona-śata-kratuḥ
alaṁ te kratubhiḥ sviṣṭair
yad bhavān mokṣa-dharma-vit

 (32) Let it be so that from the side of the widely renown King Prithu there are the ninety-nine sacrifices he performed. There is no use [o King] for more correctly performed sacrifices, for you know the path of liberation very well.

4.19.33

naivātmane mahendrāya
roṣam āhartum arhasi
ubhāv api hi bhadraṁ te
uttamaśloka-vigrahau

(33) You surely shouldn't act in anger against Lord Indra, it suffers no doubt that it will be to the good fortune of the both of you to stand together for the multiformity of the Lord celebrated in the scriptures.

4.19.34

māsmin mahārāja kṛthāḥ sma cintāṁ
niśāmayāsmad-vaca ādṛtātmā
yad dhyāyato daiva-hataṁ nu kartuṁ
mano 'tiruṣṭaṁ viśate tamo 'ndham

 (34) O great King please listen to what I tell you with the greatest esteem: do not as you did, get into the mind of anger because of a twist of fate, because from the king who is of such a consideration one will enter the darkest regions.

4.19.35

kratur viramatām eṣa
deveṣu duravagrahaḥ
dharma-vyatikaro yatra
pākhaṇḍair indra-nirmitaiḥ

(35) Let this sacrificing end, it was by what Indra has created that among the ones of God so many principles of religion were violated and bad habits rooted.

4.19.36

ebhir indropasaṁsṛṣṭaiḥ
pākhaṇḍair hāribhir janam
hriyamāṇaṁ vicakṣvainaṁ
yas te yajña-dhrug aśva-muṭ

(36) Just see how Indra as the one who broke your sacrifice with stealing the horse, introduced this deception that is so alluring to the common man that he is carried away by it.

4.19.37

bhavān paritrātum ihāvatīrṇo
dharmaṁ janānāṁ samayānurūpam
venāpacārād avaluptam adya
tad-dehato viṣṇu-kalāsi vainya

 (37) Your Majesty, you incarnated according to time and circumstance in this world in order to deliver us, for the system of religion that by the misdeeds of King Vena almost had vanished. And now you are there as a part and parcel of the body of Vishnu, o son of Vena.

4.19.38

sa tvaṁ vimṛśyāsya bhavaṁ prajāpate
saṅkalpanaṁ viśva-sṛjāṁ pipīpṛhi
aindrīṁ ca māyām upadharma-mātaraṁ
pracaṇḍa-pākhaṇḍa-pathaṁ prabho jahi

(38) Therefore, in consideration of the welfare of the world o protector of the people, answer to the determination of the progenitors of this earth [to respect you as an expansion of the Supreme One] and foil the illusion that was created by Indra in the form of the moralizing without servitude [the pseudo religion, the hypocrisy] that is the mother of the dangerous path of heresy.'

4.19.39

maitreya uvāca
itthaṁ sa loka-guruṇā
samādiṣṭo viśāmpatiḥ
tathā ca kṛtvā vātsalyaṁ
maghonāpi ca sandadhe

(39) Maitreya continued: 'Thus being advised by the teacher of all Prithu, the king and master, acted according to what was told and concluded, moved to sympathy, to peace with Indra.

4.19.40

kṛtāvabhṛtha-snānāya
pṛthave bhūri-karmaṇe
varān dadus te varadā
ye tad-barhiṣi tarpitāḥ

(40) After having done so he took a customary bath and received for his glorious actions the blessings of the God-conscious whom he had pleased with the performance of his sacrifices.

4.19.41

viprāḥ satyāśiṣas tuṣṭāḥ
śraddhayā labdha-dakṣiṇāḥ
āśiṣo yuyujuḥ kṣattar
ādi-rājāya sat-kṛtāḥ

 (41) When all the men of learning had offered the original king their blessings, they were most contented with the great respect and rewards they received from him o royal one [and said]:

4.19.42

tvayāhūtā mahā-bāho
sarva eva samāgatāḥ
pūjitā dāna-mānābhyāṁ
pitṛ-devarṣi-mānavāḥ

 (42) 'O mighty-armed one, we, the forefathers, gods, sages and also common people have all assembled because you invited us and now feel very honored by your gifts and expressions of respect.'

      

 

 Canto 4

Chapter 20:  Lord Vishnu's Appearance in the Sacrificial Arena of Prithu Mahârâja

4.20.1

maitreya uvāca
bhagavān api vaikuṇṭhaḥ
sākaṁ maghavatā vibhuḥ
yajñair yajña-patis tuṣṭo
yajña-bhuk tam abhāṣata

(1) Maitreya said: 'The Supreme Personality, the Lord of Vaikunthha satisfied by the sacrifices unto Him, the Lord of All Sacrifices, appeared together with the mighty Indra and spoke as the enjoyer of the sacrifice to King Prithu.

4.20.2

śrī-bhagavān uvāca
eṣa te 'kārṣīd bhaṅgaṁ
haya-medha-śatasya ha
kṣamāpayata ātmānam
amuṣya kṣantum arhasi

(2) The Supreme Lord said: 'This person [King Indra] who disturbed the hundredth horse sacrifice you performed, begs your pardon, you ought to forgive him.

4.20.3

sudhiyaḥ sādhavo loke
naradeva narottamāḥ
nābhidruhyanti bhūtebhyo
yarhi nātmā kalevaram

(3) Those considerate souls who are willing to act in favor of others in this world o god of man, belong to the best human beings. They never resort to malice in relation to other living beings for they never forget the soul present within this vehicle of time.

4.20.4

puruṣā yadi muhyanti
tvādṛśā deva-māyayā
śrama eva paraṁ jāto
dīrghayā vṛddha-sevayā

 (4) If people like you who persistently are of service to the elders, become bewildered by the external energy of God, the only thing that is achieved is weariness.

4.20.5

ataḥ kāyam imaṁ vidvān
avidyā-kāma-karmabhiḥ
ārabdha iti naivāsmin
pratibuddho 'nuṣajjate

 (5) Therefore he who well acquainted knows that one owes this body to one's ignorance, desires and karma, will never become the slave of it.

4.20.6

asaṁsaktaḥ śarīre 'sminn
amunotpādite gṛhe
apatye draviṇe vāpi
kaḥ kuryān mamatāṁ budhaḥ

(6) In other words, which person of life experience would in his detachment call himself the proprietor of the wealth, house and children that result from such a bodily concept?

4.20.7

ekaḥ śuddhaḥ svayaṁ-jyotir
nirguṇo 'sau guṇāśrayaḥ
sarva-go 'nāvṛtaḥ sākṣī
nirātmātmātmanaḥ paraḥ

 (7) The one pure self that is enlightened and free from material characteristics, constitutes the reservoir of all good qualities that transcendental to the body and the mind and pervading all is the undivided witness unrelated to the material world.

4.20.8

ya evaṁ santam ātmānam
ātma-sthaṁ veda pūruṣaḥ
nājyate prakṛti-stho 'pi
tad-guṇaiḥ sa mayi sthitaḥ

(8) Anyone who thus knows about the soul that exists within this body is, despite of being situated within material nature, as a person never affected by its modes. Such a one is situated in Me.

4.20.9

yaḥ sva-dharmeṇa māṁ nityaṁ
nirāśīḥ śraddhayānvitaḥ
bhajate śanakais tasya
mano rājan prasīdati

 (9) He who free from ulterior motives always doing his duty worships Me with faith and devotion will o King, discover that his mind step by step finds the highest satisfaction.

4.20.10

parityakta-guṇaḥ samyag
darśano viśadāśayaḥ
śāntiṁ me samavasthānaṁ
brahma kaivalyam aśnute

(10) Free from the modes of nature and with an equal vision, he who innerly free from contaminations is of peace will achieve the equipoise of My spirit of emancipation.

4.20.11

udāsīnam ivādhyakṣaṁ
dravya-jñāna-kriyātmanām
kūṭa-stham imam ātmānaṁ
yo vedāpnoti śobhanam

(11) Any person who knows this changeless soul as simply being the indifferent superintendent of the physical elements, the knowing and working senses and the mind, will find all good fortune.

4.20.12

bhinnasya liṅgasya guṇa-pravāho
dravya-kriyā-kāraka-cetanātmanaḥ
dṛṣṭāsu sampatsu vipatsu sūrayo
na vikriyante mayi baddha-sauhṛdāḥ

 (12) Those bound to Me in friendship and enlightenment will never become disturbed with the experience of happiness or distress to the different qualities and constant change of the material body consisting of the physical elements, the active senses, its intentions and the mind.

4.20.13

samaḥ samānottama-madhyamādhamaḥ
sukhe ca duḥkhe ca jitendriyāśayaḥ
mayopakḷptākhila-loka-saṁyuto
vidhatsva vīrākhila-loka-rakṣaṇam

 (13) Equipoised in happiness and distress, equal to all who are greater, lower or are found in between and with the senses and mind controlled, be that way the protector of all citizens o hero, together with the others [the officials] as arranged by Me.

4.20.14

śreyaḥ prajā-pālanam eva rājño
yat sāmparāye sukṛtāt ṣaṣṭham aṁśam
hartānyathā hṛta-puṇyaḥ prajānām
arakṣitā kara-hāro 'gham atti

(14) Ruling the populace in goodness it is certain for a king in his next life to be the collector of a sixth of the results of the pious activities [of his subjects]. Being of a different approach he, solely collecting taxes, will have to do without this sixth and be faced with the sins of the citizens he didn't protect.

4.20.15

evaṁ dvijāgryānumatānuvṛtta-
dharma-pradhāno 'nyatamo 'vitāsyāḥ
hrasvena kālena gṛhopayātān
draṣṭāsi siddhān anurakta-lokaḥ

(15) Thus being the protector of the earth as someone whose chief interest it is to be unattached in respect of the principles as approved and handed down by the foremost twice-born ones, you will soon see yourself being loved by the citizens and at home be visited by the perfected ones in person.

4.20.16

varaṁ ca mat kañcana mānavendra
vṛṇīṣva te 'haṁ guṇa-śīla-yantritaḥ
nāhaṁ makhair vai sulabhas tapobhir
yogena vā yat sama-citta-vartī

(16)  Because I've been captivated by your excellent qualities*, please request any benediction from Me you desire o chief of the humans. I certainly cannot easily be obtained by mere sacrifices, austerities or just doing yoga. I am present in the one who is even-minded.'

4.20.17

maitreya uvāca
sa itthaṁ loka-guruṇā
viṣvaksenena viśva-jit
anuśāsita ādeśaṁ
śirasā jagṛhe hareḥ

(17) Maitreya said: 'The conqueror of the world thus being led by the Supreme Master of All, the Personality of Vishnu, bowed his head to the instructions of the Lord.

4.20.18

spṛśantaṁ pādayoḥ premṇā
vrīḍitaṁ svena karmaṇā
śata-kratuṁ pariṣvajya
vidveṣaṁ visasarja ha

(18) King Indra, ashamed of his own actions then lovingly touched the feet of him [Prithu] who of course with an embrace gave up his anger.

4.20.19

bhagavān atha viśvātmā
pṛthunopahṛtārhaṇaḥ
samujjihānayā bhaktyā
gṛhīta-caraṇāmbujaḥ

(19) The Supreme Lord, the Supersoul, next received worship with all the paraphernalia from Prithu whose devotion, having taken to the lotus feet, gradually increased.

4.20.20

prasthānābhimukho 'py enam
anugraha-vilambitaḥ
paśyan padma-palāśākṣo
na pratasthe suhṛt satām

 (2o) Even though he was ready to depart, the Lord with the lotus eyes, the well-wisher of the devotees, detained by His kindness couldn't leave him.

4.20.21

sa ādi-rājo racitāñjalir hariṁ
vilokituṁ nāśakad aśru-locanaḥ
na kiñcanovāca sa bāṣpa-viklavo
hṛdopaguhyāmum adhād avasthitaḥ

(21) He, the first among the kings could, with his eyes full of tears standing before the Lord with folded hands, not behold Him nor utter a word. His voice was choked up and within his heart embracing Him he remained in that position.

4.20.22

athāvamṛjyāśru-kalā vilokayann
atṛpta-dṛg-gocaram āha pūruṣam
padā spṛśantaṁ kṣitim aṁsa unnate
vinyasta-hastāgram uraṅga-vidviṣaḥ

(22) Not satisfied [just] to see Him before his eyes, he thereupon wiping the tears from his face addressed the Original Personality of Godhead who with His hand resting upon the high shoulder of Garuda, the enemy of the snakes, barely touched the ground with His lotus feet.

4.20.23

pṛthur uvāca
varān vibho tvad varadeśvarād budhaḥ
kathaṁ vṛṇīte guṇa-vikriyātmanām
ye nārakāṇām api santi dehināṁ
tān īśa kaivalya-pate vṛṇe na ca

(23) Prithu said: 'O Almighty One, how can a learned man ask from You who are the master of all blessings, for benedictions that are also available to all those embodied living beings who are bewildered by the modes of nature, even when they are in hell? Nor do I ask o Supreme One, for Your enlightenment [to be one with You].

Diacritics

SB 4.20.24

na kāmaye nātha tad apy ahaṁ kvacin
na yatra yuṣmac-caraṇāmbujāsavaḥ
mahattamāntar-hṛdayān mukha-cyuto
vidhatsva karṇāyutam eṣa me varaḥ

(24) I do not desire even that o master, because I then have to do without the nectar delivered by the mouths of the devotees at Your lotus feet. Just give me a million ears to [relish that] what rises from the core of their hearts [the stories about You]. Let that be my benediction.

4.20.25

sa uttamaśloka mahan-mukha-cyuto
bhavat-padāmbhoja-sudhā kaṇānilaḥ
smṛtiṁ punar vismṛta-tattva-vartmanāṁ
kuyogināṁ no vitaraty alaṁ varaiḥ

 (25) That soothing breeze of the nectarean [saffron] particles of Your lotus feet o Lord praised in the scriptures delivered by the mouths of the great ones, restores of those who strayed from the path of devotional service the remembrance of the forgotten truth and makes other benedictions unnecessary.

4.20.26

yaśaḥ śivaṁ suśrava ārya-saṅgame
yadṛcchayā copaśṛṇoti te sakṛt
kathaṁ guṇa-jño viramed vinā paśuṁ
śrīr yat pravavre guṇa-saṅgrahecchayā

(26) When someone somehow or other, even only once, in association with those who are advanced listens to the all-auspicious glorification of You o honored one, how can someone appreciative of Your characteristics, unless he is an animal, then ever cease with that what the Goddess of Fortune in her desire to hear about You has accepted as Your quality?

4.20.27

athābhaje tvākhila-pūruṣottamaṁ
guṇālayaṁ padma-kareva lālasaḥ
apy āvayor eka-pati-spṛdhoḥ kalir
na syāt kṛta-tvac-caraṇaika-tānayoḥ

(27) Therefore I shall engage in the service of You, the all-inclusive Supreme, Original Personality [Pûrushottama] and reservoir of all transcendental qualities. With me, who as anxious indeed as the goddess with the lotus in her hand, competing in relation to the one Master, let there between her and me be no quarrel in the single-mindedness of acting in respect of Your feet.

4.20.28

jagaj-jananyāṁ jagad-īśa vaiśasaṁ
syād eva yat-karmaṇi naḥ samīhitam
karoṣi phalgv apy uru dīna-vatsalaḥ
sva eva dhiṣṇye 'bhiratasya kiṁ tayā

(28) The mother of the universe o Ruler of the Cosmic Reality, [being jealous] might ruin my desire to be of her action. But what difference would she make with You who always favorably inclined to the poor, as a consequence of Your benevolence consider even the most insignificant service as very great?

4.20.29

bhajanty atha tvām ata eva sādhavo
vyudasta-māyā-guṇa-vibhramodayam
bhavat-padānusmaraṇād ṛte satāṁ
nimittam anyad bhagavan na vidmahe

(29) Saintly persons rather worship You therefore who dispel the misconceptions produced by the modes of nature. O Supreme Lord I cannot think of any other purpose [in the life] of devotees than the remembrance of Your lotus feet.

4.20.30

manye giraṁ te jagatāṁ vimohinīṁ
varaṁ vṛṇīṣveti bhajantam āttha yat
vācā nu tantyā yadi te jano 'sitaḥ
kathaṁ punaḥ karma karoti mohitaḥ

(30) I consider that what You said [to me] with the words 'make your choice', as a bewildering favor in the direction of the material world. How [is that supposed to work] when ordinary people [like me] who are not tied to what You say in the Vedic literatures, time and again feel attracted to engage in karmic actions?

4.20.31

tvan-māyayāddhā jana īśa khaṇḍito
yad anyad āśāsta ṛtātmano 'budhaḥ
yathā cared bāla-hitaṁ pitā svayaṁ
tathā tvam evārhasi naḥ samīhitum

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi
[Cc. Antya

"O Almighty Lord! I have no desire to accumulate wealth, nor have I any desire to enjoy beautiful women, nor do I want any number of followers. I only want Your causeless devotional service in my life, birth after birth."

 (31) The people in general o Lord, are divided about Your illusory energy because of which they, missing the real knowledge, desire everything but the true matters of the soul. Please bestow that what You deem desirable, just like a father would do for the welfare of his child.'

4.20.32

maitreya uvāca
ity ādi-rājena nutaḥ sa viśva-dṛk
tam āha rājan mayi bhaktir astu te
diṣṭyedṛśī dhīr mayi te kṛtā yayā
māyāṁ madīyāṁ tarati sma dustyajām

(32) Maitreya said: 'Thus being worshiped by the original king He, the seer of the entire universe, said to him: 'My dear King let there be your devotion for Me. By the good fortune of  intelligently having acted unto Me like this, you will certainly overcome My illusory energy that is so difficult to give up.

4.20.33

tat tvaṁ kuru mayādiṣṭam
apramattaḥ prajāpate
mad-ādeśa-karo lokaḥ
sarvatrāpnoti śobhanam

 (33) Do therefore without neglect what I ordered you to do o protector of the citizens, anyone who acts according to My injunctions will achieve all good fortune wherever he is.'

4.20.34

maitreya uvāca
iti vainyasya rājarṣeḥ
pratinandyārthavad vacaḥ
pūjito 'nugṛhītvainaṁ
gantuṁ cakre 'cyuto matim

(34) Maitreya said: 'Showing His appreciation for these words of the wise king, the son of Vena, He, the Infallible One, after sufficiently having blessed him and being worshiped by him, decided to leave.

4.20.35-36

devarṣi-pitṛ-gandharva-
siddha-cāraṇa-pannagāḥ
kinnarāpsaraso martyāḥ
khagā bhūtāny anekaśaḥ
yajñeśvara-dhiyā rājñā
vāg-vittāñjali-bhaktitaḥ
sabhājitā yayuḥ sarve
vaikuṇṭhānugatās tataḥ

(35-36) After they [by the king] with an intelligence dedicated to the Lord and with folded hands, sweet words and riches were properly respected in a spirit of devotional service, all the followers of the Lord of Vaikunthha departed: the godly ones, the sages, the forefathers, the artisans, the perfected ones, the heavenly singers, the snakelike beings, the superhuman beings, the nymphs, the earthly humans, the birds and all the other different living entities [compare 3.10: 28-29].

4.20.37

bhagavān api rājarṣeḥ
sopādhyāyasya cācyutaḥ
harann iva mano 'muṣya
sva-dhāma pratyapadyata

(37) Having captivated the minds of the saintly king and all his priests, the protector of the living creation, the infallible Supreme Lord, also returned to His abode.

4.20.38

adṛṣṭāya namaskṛtya
nṛpaḥ sandarśitātmane
avyaktāya ca devānāṁ
devāya sva-puraṁ yayau

 (38) With offering his obeisances to the Supreme Soul, the king had [thus] received the revelation of the Unmanifested One, the God of Gods. He then returned to his home.'

*: The twenty-six qualities of a devotee: (1) kind to everyone, (2) does not quarrel with anyone, (3) fixed in the Absolute Truth, (4) equal to everyone, (5) faultless, (6) charitable, (7) mild, (8) clean, (9) simple, (10) benevolent, (11) peaceful, (12) completely attached to Krishna, (13) has no material hankering, (14) meek, (15) steady, (16) self-controlled, (17) does not eat more than required, (18) sane, (19) respectful, (20) humble, (21) grave, (22) compassionate, (23) friendly, (24) poetic, (25) expert, (26) silent.

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