श्रीमद्भागवतमहापुराणम् पञ्चम: स्कन्ध: प्रथम: अध्याय: राजोवाच - The King (Pareekshita) said - प्रियव्रतो भागवत आत्माराम: कथं मुने ।
गृहेऽरमत यन्मूल: कर्मबन्ध: पराभव: ॥१॥
प्रियव्रत: भागवत: Priyavrata the great devotee,
आत्माराम: कथम् मुने in self revelling, how, O sage! गृहे-अरमत यत्-मूल: in household enjoyed, which is the root कर्म-बन्ध: पराभव: of action bondage, ultimate truth obscures O Sage! Priyavrata, revelling in self, and a great devotee, how did he rejoice in household life, which is the root cause of bondages of action and also obstructs the ultimate truth.


न नूनं मुक्तसङ्गानां तादृशानां द्विजर्षभ ।
गृहेष्वभिनिवेशोऽयं पुंसां भवितुमर्हति ॥२॥
न नूनम् मुक्त-सङ्गानाम् not certainly, of those free from attachment
तादृशानाम् द्विज-ऋषभ of (people) like him, O Chief of Braahmanas! गृहेषु-अभिनिवेश:-अयम् in household identified, this पुंसाम् भवितुम्-अर्हति of people to be desirable O Chief of the Braahmanas! Certainly, it does not become desireable for people like him, who are free from attachments, to be identified like this with the household.


महतां खलु विप्रर्षे उत्तमश्लोकपादयो: ।
छायानिर्वृतचित्तानां न कुटुम्बे स्पृहामति: ॥३॥
महताम् खलु विप्र-ऋषे of the exalted (souls) indeed, O Braahmana sage!
उत्तम-श्लोक-पादयो: the highly renowned (Lord's) feet छाया निर्वृत-चित्तानाम् shade (have found) peace of mind न कुटुम्बे स्पृहा-मति: do not in family fond attachment conceive O Braahmana Sage! Those exalted souls who have found peace in the shade of the feet of The Lord, indeed do not concieve fond attachment to the family.


संशयोऽयं महान् ब्रह्मन्दारागारसुतादिषु ।
सक्तस्य यत्सिद्धिरभूत्कृष्णे च मतिरच्युता ॥४॥
संशय:-अयम् महान् ब्रह्मन्- doubt this great is, O Holy Braahmana!
दारा-आगार-सुत-आदिषु in wife, house, son etc., सक्तस्य यत्-सिद्धि:-अभूत्- attached, that perfection achieved कृष्णे च मति:-अच्युता in Krishna and devotion unswerving O Holy Braahmana! I have this great doubt, that how did he, who was attached to wife, house, son etc., attain unswerving devotion to Krishna.


श्री शुक उवाच - Shri Shuka said - बाढमुक्तं भगवत उत्तमश्लोकस्य श्रीमच्चरणारविन्दमकरन्दरस आवेशितचेतसो भागवतपरमहंसदयितकथां किञ्चिदन्तरायविहितां स्वां शिवतमां पदवीं न प्रायेण हिन्वन्ति ॥५॥
बाढम्-उक्तम् well said
भगवत: उत्तम-श्लोकस्य of The Lord of exalted fame श्रीमत्-चरण-अरविन्द-मकरन्द-रस of charming feet lotus pollen honey आवेशित-चेतस: engrossed minded भागवत-परमहंस-दयित-कथाम् Lord's devotees, ascetics, given to (listening to) His stories किञ्चित्-अन्तराय विहिताम् from some part of time obstructed, स्वाम् शिव-तमाम् पदवीम् (their) own blessedness giving path न प्रायेण हिन्वन्ति not generally leave Well said! The devotees of The Lord Shree Hari, whose minds are engrossed in enjoying the nectar of the pollen of the lotus feet of the exalted famed Lord, who are ascetics and who are given to listening to His stories, if for some period of time, there is obstruction in their path, they generally, do not leave their path of blessedness.


यर्हि वाव ह राजन् स राजपुत्र: प्रियव्रत: परमभागवतो नारदस्य चरणोपसेवयाञ्जसावगतपरमार्थसतत्त्वोब्रह्मसत्रेणदीक्षिष्यमाणोऽवनितलपरिपाल-नायाम्नातप्रवरगुणगणैकान्तभाजनतया स्वपित्रोपामन्त्रितो भगवति वासुदेव एवाव्यवधानसमाधियोगेनसमावेशितसकलकारकक्रियाकलापोनैवाभ्यनन्दद्यद्यपि तदप्रत्याम्नातव्यंतदधिकरण आत्मनोऽन्यस्मादसतोऽपि पराभवमन्वीक्ष्यमाण: ॥६॥
यर्हि वाव ह राजन् when, as is well known, O King!
स: राजपुत्र: प्रियव्रत: that prince Priyavrata परम-भागवत: the great devotee नारदस्य चरण-उपसेवया- by Naarada's feet adoring अञ्जसा-अवगत- easily (had) known परम-अर्थ-सतत्त्वो- true nature of Ultimate Reality ब्रह्म-सत्रेण-दीक्षिष्यमाण:- by Brahma's contemplation being vowed into अवनि-तल-परिपालनाय- earths' surface to rule आम्नात-प्रवर-गुण-गण- by the scriptures excellent virtues hosts एकान्त-भाजनतया by being sole repository स्वपित्रा-उपामन्त्रित: by own father called upon भगवति वासुदेवे एव in Lord Vaasudeva alone अव्यवधान-समाधि-योगेन- constant absorption of the mind समावेशित-सकल- completely resigned all कारक-क्रिया-कलाप:- senses' activities (and) actions न-एव-अभ्यनन्दत्- did not welcome यद्यपि तत्-अप्रत्याम्नातव्यम् even though that is inviolable तत्-अधिकरणे आत्मन:-अन्यस्मात्- by its accepting, from his own different असत:-अपि पराभवम् unreal also covering (the reality) अन्वीक्ष्यमाण: observing O King! As is well know, that when that prince Priyavrata, the great devotee, by adoring the feet of Naarada had easily attained the knowledge of true nature of the Ultimate Reality, and was being vowed into the contemplation of Brahman, he was called upon by his father to rule the earth, he being the sole repository of the hosts of the excellent virtues stated in the scriptures, he did not welcome it. Even though he knew that his father's command was inviolable, he also knew that by accepting it, it will be entirely different from his own nature, and that it would be obscured by the non-self which is not real.


अथ ह भगवानादिदेव एतस्य गुणविसर्गस्य परिवृंहणानुध्यानव्यवसितसकलजगदभिप्राय आत्मयोनिरखिलनिगमनिजगणपरिवेष्टित: स्वभवनादवततार ॥७॥
अथ ह भगवान्-आदिदेव: thereupon, the glorious Brahmaa
एतस्य गुण-विसर्गस्य of this, the Guna's product परिवृंहण-अनुध्यान- promotion keeping in mind व्यवसित-सकल-जगत्-अभिप्राय: engaged in the entire creation's designs आत्म-योनि:-अखिल-निगम- the self-born, the entire Vedas निज-गण-परिवेष्टित: (and) own retinue (Mareechi and other sages) surrounded with स्वभवनात्-अवततार from his abode (Brahmaloka) came down Thereupon, the glorious, self-born Brahmaa, who is ever engaed in being aware of the designs of the guna's product, this creation, and so keeping its promotion in mind, surrounded by the entire Vedas and his own retinue of Marichi and other sages, came down from his own abode, the Brahma-loka.


स तत्र तत्र गगनतल उडुपतिरिव विमानावलिभिरनुपथममरपरिवृढैरभिपूज्यमान:पथि पथि च वरूथश: सिद्धगन्धर्वसाध्यचारणमुनिगणैरुपगीयमानो गन्धमादनद्रोणीमवभासयन्नुपससर्प ॥८॥
स: तत्र तत्र गगनतले he (Brahmaa) everywhere, in the heavens
उडुपति:-इव विमान-अवलिभि:- moon like, on Ariel cars groups अनुपथम्-अमर-परिवृढै:-अभिपूज्यमान:- on the paths by gods, foremost (Indra etc.,) glorified पथि पथि च वरूथश: on every path in groups सिद्ध-गन्धर्व-साध्य-चारण- Siddhas, Gandharvas, Saadhyaas, Chaaranas, मुनिगणै:-उपगीयमान: sages groups being sung of गन्धमादन-द्रोणीम्- the Gandhamaadana Mountain valley अवभासयन्-उपससर्प enlightening approached Everywhere, in the paths of the heavens, shining like the moon, Brahmaa was being glorified by groups of foremost gods, like Indra, mounted on their ariel cars. On every path, the groups of Siddhaas, Gandharvaas, Saadhyaas, Chaaranas, and the sages, sang his praises, as he approached Priyavrata, enlightening the valley of the Gandhamaadana Mountain.


तत्र ह वा एनं देवर्षिर्हंसयानेन पितरं भगवन्तं ।
सहसैवोत्थायार्हणेन सह पितापुत्राभ्यामवहिताञ्जलिरुपतस्थे ॥९॥
तत्र ह वा एनम् there, indeed, of course him
देवर्षि:-हंस-यानेन divine sage from (his) swan mount पितरम् भगवन्तम् father glorious हिरण्यगर्भम्-उपलभमान: the first of the embodied beings, being offered सहसा-एव-उत्थाय- suddenly at once arising अर्हणेन सह articles of worship with पिता-पुत्राभ्याम्- father (Swaayambhuva Manu) and son (Priyavrata) with अवहित-अञ्जलि:-उपतस्थे forming joined palms, waited There, the divine sage Naarada, from his mount the swan, at once arose indeed, seeing that it was his father ofcourse. He, worshipped him with the articles of worship. Then, along with the father Swaayambhuva Manu and the son Priyavrata, he waited on him with joined palms.


भगवानपि भारत तदुपनीतार्हण: सूक्तवाकेनातितरामुदितगुणगणावतारसुजय: प्रियव्रतमादिपुरुषस्तं सदयहासावलोक इति होवाच ॥१०॥
भगवान्-अपि भारत glorious (Brahmaa) also, O Pareekshit!
तत्-उपनीत-अर्हण: by him brought worship articles सूक्त-वाकेन-अतितराम्-उदित by sweet words very much spoken गुण-गण-अवतार-सुजय: virtues galore, incarnations lofty प्रियव्रतम्-आदिपुरुष:-तम् to Priyavrata the first embodied Being (Brahmaa) to him सदय-हास-अवलोक compassionately smiling and glancing इति ह-उवाच thus spoke O Pareekshit! The glorious Brahmaa was also worshipped by the worship articles and his virtues galore and his many incarnations were sung of. He, the first embodied Being, then, with a compassionate smiling glance, spoke to Priyavrata, thus…....


श्री भगवान उवाच - The glorious Brahmaa said - निबोध तातेदमृतं ब्रवीमि मासूयितुं देवमर्हस्यप्रमेयम् ।
वयं भवस्ते तत एष महर्षिर्वहाम सर्वे विवशा यस्य दिष्टम् ॥११॥
निबोध तात- listen Child!
इदम्-अमृतम् ब्रवीमि this truth I speak मा-असूयितुम् देवम्- do not envy The Lord अर्हसि-अप्रमेयम् worthy the uncognitable वयम् भव:-ते तत: we, Lord Shiva, Your father एष: महर्षि:-वहाम this divine sage (Naarada), carry out सर्वे विवशा: यस्य दिष्टम् all forcefully whose bidding O Child, listen! To the truth that I speak of. It is not worthy of you to envy the incognitable Lord, Whose biddings, we all, Myself, Lord Shiva, your father and this divine sage Naarada, carry out compulsively.


न तस्य कश्चित्तपसा विद्यया वा न योगवीर्येण मनीषया वा ।
नैवार्थधर्मै: परत: स्वतो वा कृतं विहन्तुं तनुभृद्विभूयात् ॥१२॥
न तस्य कश्चित्-तपसा not His, by any austerities
विद्यया वा न योग-वीर्येण knowledge or, not by Yogic power मनीषया वा intelligence or न-एव-अर्थ-धर्मै: not even by wealth religious merit परत: स्वत: वा other or own or कृतम् विहन्तुम् ordained to undo तनुभृत्-विभूयात् embodied soul is capable No embodied soul is capable to undo that which is ordained by Him, be it by austerities, knowledge, by yogic power, intelligence or even by wealth, religious merit or by any other's help or by oneself.


भवाय नाशाय च कर्म कर्तुं शोकाय मोहाय सदा भयाय ।
सुखाय दु:खाय च देहयोगमव्यक्तदिष्टं जनताङ्ग धत्ते ॥१३॥
भवाय नाशाय च कर्म कर्तुम् for birth for death and for work doing
शोकाय मोहाय सदा भयाय for grief, infatuation, always for fear सुखाय दु:खाय च देह-योगम्- for pleasure, for pain and for body connection अव्यक्त-दिष्टम् by The Unmanifest Lord given जनता-अङ्ग धत्ते living beings, O Dear One! hold on to O Dear Priyavrata! All living beings always hold on to their bodies' connection, given to them by the unmanifest Lord, by which they experience birth, death, grief, infatution, fear, pleasure, pain and even to do work.


यद्वाचि तन्त्यां गुणकर्मदामभि: सुदुस्तरैर्वत्स वयं सुयोजिता: ।
सर्वे वहामो बलिमीश्वराय प्रोता नसीव द्विपदे चतुष्पद: ॥१४॥
यत्-वाचि तन्त्याम् by Whose words rope
गुण-कर्म-दामभि: of gunas duties' strings सुदुस्तरै:-वत्स strong, O Child! वयम् सुयोजिता: we are well employed सर्वे वहाम: बलिम्-ईश्वराय we all carry offering for God प्रोता नसी-इव estranged in the nose like द्विपदे चतुष्पद: for human beings, the quadrupeds O Child! Just as the quadrupeds are enstranged by the nose and carry the load for the human beings, we are employed by The Lord's words as ropes made of gunas' and duties' strings, and we carry offerings for Him.


ईशाभिसृष्टं ह्यवरुन्ध्महेऽङ्ग दु:खं सुखं वा गुणकर्मसङ्गात् ।
आस्थाय तत्तद्यदयुङ्क्त नाथश्चक्षुष्मतान्धा इव नीयमाना: ॥१५॥
ईश-अभिसृष्टम् by God ordained
हि-अवरुन्ध्महे-अङ्ग indeed we accept, O Dear! दु:खम् सुखम् वा pain pleasure or गुण-कर्म-सङ्गात् by the gunas' and actions' association आस्थाय तत्-तत्- taking on that that (form) यत्-अयुङ्क्त नाथ:- which decreed The Lord चक्षुष्मता-अन्धा: by the person endowed with eyes, the blind इव नीयमाना: like is lead O Dear! We take on those very forms which take shape due to the association with the gunas and the actions, ordained by The Lord, and by which we experience pain and pleasure, just as a blind person is lead by a person endowed with eyes.


मुक्तोऽपि तावद्विभृयात्स्वदेहमारब्धमश्नन्नभिमानशून्य: ।
यथानुभूतं प्रतियातनिद्र: किं त्वन्यदेहाय गुणान्न वृङ्क्ते ॥१६॥
मुक्त:-अपि तावत्-विभृयात्- the liberated (person) also until then bears
स्व-देहम्-आरब्धम्-अश्नन्- own body fruits of actions experiencing अभिमान-शून्य: यथा-अनुभूतम् ego- less, just as experienced प्रतियात-निद्र: किम्-तु- after the sleep, but for अन्य-देहाय गुणान्-न वृङ्क्ते another body (birth), actions does not invest The liberated person also bears his own body until he has experienced the fruits of his past actions, just as after awakening from sleep, a person remembers the dream and experiences it. But the liberated person does not invest in any more actions for his next birth.


भयं प्रमत्तस्य वनेष्वपि स्याद्यत: स आस्ते सह्षट्सपत्न: ।
जितेन्द्रियस्यात्मरतेर्बुधस्य गृहाश्रम: किं नु करोत्यवद्यम् ॥१७॥
भयम् प्रमत्तस्य fear for the (person) subject to the senses
वनेषु-अपि स्यात्- in forests also will be यत: स: आस्ते because he remains सह-षट्सपत्न: with the six enemies जितेन्द्रियस्य-आत्मरते:- for the one who has controlled his senses, revelling in his self, बुधस्य गृहाश्रम: the enlightened, the household system किम् नु करोति-अवद्यम् what indeed will do harm There is fear of rebirth for the one who is subject to the senses, even if he dwells in the forests. For the wise person who has controlled his senses, and revells in his own self, what harm indeed can the household system bring to him?


य: षट् सपत्नान् विजिगीषमाणो गृहेषु निर्विश्य यतेत पूर्वम् ।
अत्येति दुर्गाश्रित ऊर्जितारीन् क्षीणेषु कामं विचरेद्विपश्चित् ॥१८॥
य: षट् सपत्नान् he who, six enemies
विजिगीषमाण: is willing to subdue गृहेषु निर्विश्य at home remaining यतेत पूर्वम् strives first (to conquer them) अत्येति दुर्ग-आश्रित: wins over in a fort sheltered ऊर्जित-अरीन् strong enemies क्षीणेषु कामम् weakened at will विचरेत्-विपश्चित् may roam the wise He who is seeking to subdue his six enemies, the five senses and the mind, must first strive to conquer them remaining at home. The wise, conquer the foes from a fortified shelter, and when the foes are weekened they roam freely at will.


त्वं त्वब्जनाभाङ्घ्रिसरोजकोशदुर्गाश्रितो निर्जितषट्सपत्न: ।
भुङ्क्ष्वेहभोगान् पुरुषातिदिष्टान् विमुक्तसङ्ग: प्रकृतिं भजस्व ॥१९॥
त्वम् तु-अब्जनाभ- you, of course, of The Lotus naveled's
अङ्घ्रि-सरोज-कोश- feet lotus sheath's दुर्ग-आश्रित: fort (are) protected निर्जित-षट्सपत्न: (and have) conquered the six enemies भुङ्क्ष्व-इह-भोगान् enjoy the blessings पुरुष-अतिदिष्टान् by The Person bestowed विमुक्तसङ्ग: (then) free of attachments प्रकृतिम् भजस्व in self be established You have, ofcourse, conquered the six enemies, and are protected in the fort of the lotus Navelled's lotus feet sheeth. Enjoy the blessings bestowed on you by The Primary Person, and then be free of all attachments and be established in the self.


श्री शुक उवाच - Shri Shuka said - इति समभिहितो महाभागवतो भगवतस्त्रिभुवनगुरोरनुशासनमात्मनो लघुतयावनतशिरोधरो बाढमिति सबहुमानमुवाह ॥२०॥
इति समभिहित: महा-भागवत: thus being told, the great devotee
भगवत:-त्रिभुवन-गुरो:- of the glorious three world's preceptor (Brahmaa) अनुशासनम्-आत्मन: लघुतया- command, by own smallness अवनत-शिरोधर: बाढम्-इति bowing with the shoulders, 'Very well' सबहु-मानम्-उवाह with high respect accepted The great devotee Priyavrata, thus being told, accepted the command of the three world's glorious preceptor, Brahmaa, saying, 'Very well' and bowed his shoulders denoting his smallness.


भगवानपि मनुना यथावदुपकल्पितापचिति: प्रियव्रतनारदयोरविषममभिसमीक्षमाणयोरात्मसमवस्थानमवाङ्मनसं क्षयमव्यवहृतं प्रवर्तयन्नगमत् ॥२१॥
भगवान्-अपि मनुना the glorious (Brahmaa) too, by Manu
यथावत्-उपकल्पित-अपचिति: duly taking the honour प्रियव्रत-नारदयो:- of Priyavrata and Naarada अविषमम्-अभिसमीक्षमाणयो:- serene gaze आत्म-समवस्थानम्- own resort अवाङ्-मनसम् beyond speech and mind क्षयम्-अव्यवहृतम् to Brahma-loka, constantly प्रवर्तयन्-अगमत् contemplating on, went away The glorious Brahmaa also duly accepted the honour from Manu, and went away to his own abode, constantly contemplating on his own resort, Brahma, Who is beyond speech and mind, as Priyavrata and Naarada serenly looked on.


मनुरपि परेणैवं प्रतिसन्धितमनोरथ: सुरर्षिवरानुमतेनात्मजमखिलधरामण्डल स्थितिगुप्तय आस्थाप्य स्वयमतिविषम विषयविषजलाशयाशाया उपरराम ॥२२॥
मनु:-अपि परेण-एवम् Manu also by Brahmaa thus
प्रतिसन्धित-मनोरथ: fulfilled desire सुरर्षिवर-अनुमतेन- by the divine sages' foremost, (by Naarada's) agreement आत्मजम्-अखिल-धरा-मण्डल- to the son, for the whole earth's surface स्थिति-गुप्तये आस्थाप्य to maintain the stability of rule, appointed स्वयम्-अति-विषम himself, most fearful विषय-विष-जलाशय- sensuous pleasures' poison lake आशाया: उपरराम home life gave up Thus, Manu, whose desire was fulfilled by Brahmaa, and was agreed on by the foremost of the divine sages, Naarada, appointed his son to rule and maintain the stability of the entire surface of the earth. He himself then gave up the desire of the home life which is a fearful poisonous lake of sensuous pleasures.


इति ह वाव स जगतीपतिरीश्वरेच्छयाधिनिवेशितकर्माधिकारोऽखिलजगद्बन्धध्वंसनपरानुभावस्य भगवत आदिपुरुषस्याङ्घ्रियुगलानवरतध्यानानुभावेन परिरन्धितकषायाशयोऽवदातोऽपि मानवर्धनो महतां महीतलमनुशशास ॥२३॥
इति ह वाव it is well known
स: जगती-पति:- he, the emperor ईश्वर-ईच्छया-अधिनिवेशित by God's will appointed कर्म-अधिकार:- into action's duty अखिल-जगत:-बन्ध-ध्वंसन (Who is) the entire creation's bondage breaking पर-अनुभावस्य of The Supreme glory भगवत: आदि-पुरुषस्य- The Lord, The Ancient Person's अङ्घ्रि-युगल-अनवरत-ध्यान- feet pair, constantly meditating on अनुभावेन परिरन्धित- by effect burnt कषाय-आशय:-अवदात:-अपि impurities of mind, extremely pure even मान-वर्धन: महताम् for the regard enhancing of the exalted महीतलम्-अनुशशास over the earth ruled It is well known that the emperor Priyavrata was appointed into the duty of action, by God, Who is of supreme glory and capable of breaking the bondage of all creation. By constantly meditating on the pair of feet of The Lord, The Ancient Person, his impurities of the mind were burnt. Even though he was extremely pure, he ruled over the earth to enhance the regard for the exalted, (by obeying them).


अथ च दुहितरं प्रजापतेर्विश्वकर्मण उपयेमे बर्हिष्मतीं नाम तस्यामु ह वाव आत्मजानात्मसमानशीलगुणकर्मरूपवीर्योदारान्दश भावयाम्बभूव कन्यां च यवीयसीमूर्जस्वतीं नाम ॥२४॥
अथ च दुहितरम् then and daughter
प्रजापते:-विश्वकर्मण: of Prajaapati Vishvakarmaa उपयेमे बर्हिष्मतीम् नाम married Barhishmati named तस्याम्-उ ह वाव from her divine and famous आत्मजान्-आत्म-समान-शील- sons, self like amiable गुण-कर्म-रूप-वीर्य-उदारान्- virtues, actions, comeliness, prowess, great दश भावयाम्-बभूव ten, evidently became कन्याम् च यवीयसीम्- daughter and younger ऊर्जस्वतीम् नाम Oorjaswatee named And then, he married the daughter of Prajaapati Vishvakarmaa. From her, divine and famous ten sons were born, who evidently became like himself, amiable, virtuous, active, comely and of great prowess. And a younger daughter was born named Oorjaswatee.


आग्नीध्रेध्मजिह्वयज्ञबाहुमहावीरहिरण्यरेतोघृतपृष्ठसवनमेधातिथिवीतिहोत्रकवय इति सर्व एवाग्निनामान: ॥२५॥
आग्नीध्र-इध्मजिह्व- Agnidhra, Idhmajihva,
यज्ञबाहु-महावीर- Yagyabaahu, Mahaaveera, हिरण्यरेत:-घृतपृष्ठ- Hiranyaretah, Ghrita, Prishtha, सवन-मेधातिथि- Sawana, Medhaatithi, वीतिहोत्र-कवय: Veetihotra, Kavi, इति सर्वे एव-अग्नि-नामान: these all, only fire's names They all had the names of the fire, Agnidhra, Idhmajihva, Yagyabaahu, Mahaaveera, Hiranyaretah, Ghrita, Prishtha, Sawana, Medhaatithi, Veetihotra, and Kavi.


एतेषां कविर्महावीर: सवन इति त्रय आसन्नोर्ध्व रेतसस्त आत्मविद्यायामर्भभावादारभ्य कृतपरिचया: पारमहंस्यमेवाश्रममभजन् ॥२६॥
एतेषाम् कवि:-महावीर: सवन: among them, Kavi, Mahaaveera, Sawana
इति त्रय: आसन्-ऊर्ध्व रेतस:- these three were life long celibates, ते आत्म-विद्यायाम्- they in Self-Knowledge अर्भभावात्-आरभ्य from infancy beginning कृत-परिचया: पारमहंस्यम्-एव- took to study of the recluse only आश्रमम्-अभजन् order entered Among them, Kavi, Mahaaveera, Sawana, these three were life-long celibates. They took to the study of the Knowledge of the Self from infancy and so entered into the order of the recluses.


तस्मिन्नु ह वा उपशमशीला: परमर्षय: सकलजीवनिकायावासस्य भगवतो वासुदेवस्य भीतानां शरणभूतस्य श्रीमच्चरणारविन्दाविरतस्मरणाविगलितपरमभक्तियोगानुभावेन परिभावितान्तर्हृदयाधिगते भगवति सर्वेषां भूतानामात्मभूते प्रत्यगात्मन्येवात्मनस्तादात्म्यमविशेषेण समीयु: ॥२७॥
तस्मिन्-नु ह वा in that order alone indeed continuing
उपशमशीला: परम-ऋषय: the self-controlled great sages सकल-जीव-निकाय- all beings' Inner controller आवासस्य भगवत: वासुदेवस्य residing The Lord Vaasudeva's भीतानाम् शरण-भूतस्य of the fearing the asylum श्रीमत्-चरण-अरविन्द- charming feet lotus अविरत-स्मरण- by constant remembering अविगलित-परम- uninterrupted supreme भक्ति-योग-अनुभावेन devotion yoga resulting in परिभावित-अन्त:- purified souls हृदय-अधिगते भगवति in the heart realizing The Lord सर्वेषाम् भूतानाम्-आत्मभूते of all the being's soul being प्रत्यक्-आत्मनि-एव- in their own selves only आत्मन:-तादात्म्यम्- self identification अविशेषेण समीयु: absolute attained Continuing in that order alone, the self controlled great sages, by their constant remembering of the charming lotus feet of The Lord Vasudeva, Who resides in and is the Controller of all the living beings, also the asylum of the fearing, resulted in their uninterrupted supreme devotion, which purified their souls, and they realized The Lord in their hearts, and attained absolute identification within themselves with The Soul of all beings.


अन्यस्यामपि जायायां त्रय: पुत्रा आसन्नुत्तमस्तामसो रैवत इति मन्वन्तराधिपतय: ॥२८॥
अन्यस्याम्-अपि जायायाम् from another also wife
त्रय: पुत्रा: आसन्- three sons were, उत्तम:-तामस: रैवत: इति Uttama, Taamasic, Raivata, thus मन्वन्तर-अधिपतय: Manvantara presiding over From another wife also there were three sons, namely Uttama, Taamasa, and Raivata, who presided over a Manvantara each.


एवमुपशमायनेषु स्वतनयेष्वथ जगतीपतिर्जगतीमर्बुदान्येकादश परिवत्सराणामव्याहताखिलपुरुषकारसारसम्भृतदोर्दण्डयुगलापीडितमौर्वीगुणस्तनितविरमितधर्मप्रतिपक्षो बर्हिष्मत्याश्चानुदिनमेधमानप्रमोद प्रसरणयौषिण्यव्रीडाप्रमुषितहासावलोकरुचिरक्ष्वेल्या-दिभि: पराभूयमानविवेक इवानवबुध्यमान इव महामना बुभुजे ॥२९॥
एवम्-उपशमायनेषु स्व-तनयेषु- thus, on being in the order of the recluses, of his own sons,
अथ जगतीपति:-जगतीम्- then, the emperor of the globe (Priyavrata) अर्बुदानि-एकादश परिवत्सराणाम्- for eleven hundred million years अव्याहत-अखिल-पुरुषकार- continuously entire human सारसम्भृत-दोर्दण्ड-युगल- efforts, by stout arms both आपीडित-मौर्वी-गुण-स्तनित- pulled the bow string's twang विरमित-धर्म-प्रतिपक्ष: curtailed the righteousness enemies बर्हिष्मत्या:-च-अनुदिनम्- with Barhishmati and everyday एधमान-प्रमोद-प्रसरण-यौषिण्य- increasing joy rising (from seat) natural to women व्रीडा-प्रमुषित-हास-अवलोक-रुचिर-क्ष्वेल्य by shyness, coyness, laughter, glances, delightful jokes आदिभि: पराभूयमान-विवेक: etc., clouded judgement इव-अनवबुध्यमान: इव महामना: बुभुजे as though, an ignorant, like, the high-minded behaved Thus, when his sons followed the order of the recluse, the emperor ruled over the globe for eleven hundred million years. By his continuous practice of achieving the human efforts, and by the twang of the string of his bow which was pulled by his two stout arms, the enemies of righteousness were curtailed. Like an ignorant person and whose mind is clouded, he enjoyed Barhishmati's increaing joy, rising from seat, and the natural to the women, shyness, bashfulness, laughter, side-glances delightful jokes etc.,.


यावदवभासयति सुरगिरिमनुपरिक्रामन् भगवानादित्यो वसुधातलमर्धेनैव प्रतपत्यर्धेनावच्छादयति तदा हि भगवदुपासनोपचितातिपुरुषप्रभावस्तदनभिन्दन् समजवेन रथेन ज्योतिर्मयेन रजनीमपि दिनं करिष्यामीति सप्तकृत्वस्तरणिमनुपर्यक्रामद् द्वतीय इव पतङ्ग ॥३०॥
यावत्-अवभासयति सुरगिरिम्- to the extent, lights the Lokaaloka mountain
अनुपरिक्रामन् भगवान्-आदित्य: circumambulating, god Sun वसुधा-तलम्-अर्धेन-एव प्रतपति- the earth's surface by half only shines अर्धेन-अवच्छादयति तदा हि by (other) half is in darkness, then itself, भगवत्-उपासना-उपचित-अति-पुरुष-प्रभाव:- by Lord's worship, (having) gained superhuman glory तद्-अनभिन्दन् that did not accept समजवेन रथेन ज्योतिर्मयेन by an as swift chariot, effulgent रजनीम्-अपि दिनम् करिष्यामि-इति ’night also day will do’ thus सप्त-कृत्व:-तरणिम्- seven times the Sun अनुपरि-अक्रामत् द्वितीय इव पतङ्ग: following the circuits, another like Sun The Sun-god, lighted the surface of the earth only till the half, by his circuits round the mountain Lokaaloka, the other half of the earth was in darkness. He, King Priyavrata did not appreciate this. By his worshipping of The Lord, he had attained superhuman glory, so he declared that he would turn the night also into day. In his effulgent chariot, as swift as the Sun, he made seven circuits round the earth, like a second Sun.


य वा उ ह तद्रथचरणेनेमिकृतपरिखातास्ते सप्त सिन्धव आसन् यत एव कृता: सप्त भुवो द्वीपा: ॥३१॥
ये वा उ ह तत्-रथ-चरण- those and is well known, by that chariots wheels'
नेमि-कृत-परिखाता:-ते fronts' made tracks, they सप्त सिन्धव: आसन् यत: एव seven ocean became, from them alone कृता: सप्त भुव: द्वीपा: were made, seven earth's divisions And it is well known that by the front part of the wheels of that chariot, tracks were made which became the seven oceans, and these divided the earth into seven Dweepas.


जम्बूप्लक्षशाल्मलिकुशक्रौञ्चशाकपुष्करसंज्ञास्तेषां परिमाणं पूर्वस्मात्पूर्वस्मादुत्तर उत्तरो यथासंख्यं द्विगुणमानेन बहि: समन्तत उपक्लृप्ता: ॥३२॥
जम्बू-प्लक्ष-शाल्मलि-कुश-क्रौञ्च- Jambu, Plaksha, Shalmalee, Kusha, Kraunch,
शाक-पुष्कर-संज्ञा:-तेषाम् परिमाणम् Shaaka, Pushkara, named their dimension पूर्वस्मात्-पूर्वस्मात्-उत्तर: उत्तर: from the previous and previous one, the latter one यथा-संख्यम् द्विगुण-मानेन in sequence, double in size बहि: समन्तत: उपक्लृप्ता: on the out side and around, were placed They were known by the names of Jambudweepa, Plakshadweep, Shaalmaleedweep, Kushadweepa, Kraunchadweepa, Shaakadweepa, and Pushkaradweepa. In dimensions, each succeeding one is twice in size of the preceeding one, and is placed beyond the ocean and encircling it.


क्षारोदेक्षुरसोदसुरोदघृतोदक्षीरोददधिमण्डोदशुद्धोदा: सप्त जलधय: सप्त द्वीपपरिखा इवाभ्यन्तरद्वीपसमाना एकैकश्येन यथनुपूर्वं सप्तस्वपि बहिर्द्वीपेषु पृथक्परित उपकल्पितास्तेषु जम्ब्वादिषु बर्हिमतीपतिरनुव्रतानात्मजानाग्नीध्रेध्म जिह्वयज्ञबाहुहिरण्यरेतोघृतपृष्ठमेधातिथिवीतिहोत्रसंज्ञान् यथासंख्येनैकैकस्मिन्नेकमेवाधिपतिं विदधे ॥३३॥
क्षार-उद-इक्षु-रस-उद- salt water, sugar-cane juice water,
सुर-उद-घृत-उद-क्षीरउद- wine water, whey water, milk water, दधिमण्ड-उद-शुद्ध-उदा: curd fluid water, pure waters सप्त जलधय: सप्त द्वीप-परिखा इव- seven oceans, seven Dweepa's boundaries like अभ्यन्तर-द्वीप-समाना by the enclosed dweep equal to एक-एक:-येन यथा-अनुपूर्वम् one of the one like the former सप्तसु-अपि बहि:-द्वीपेषु in the seven also and out side the Dweepas पृथक्-परित: उपकल्पिता:-तेषु different enclosure, formed, in them जम्बू-आदिषु बर्हिष्मती-पति:- Jambu and others, Barhishmati's husband's अनुव्रतान्-आत्मजान्-अग्नीध्र-इध्मजिह्व- followers (his) sons, Agnidhra, Idhmajihva, यज्ञबाहु-हिरण्यरेत: घृतपृष्ठ-मेधातिथि Yagyabaahu, Hiranyaretah, Ghritaprishtha, Medhaatithi, वीतिहोत्र-संज्ञान् यथा-संख्येन-एक-एकस्मिन्- Veetihotra named, one in number one one each एकम्-एव-अधिपतिम् विदधे one only ruler appointed Like a boundery wall or a mote, for each of the dweeps, each of the seven oceans contained salt water, sugarcane juice water, wine water, wheay water, milk water, curd fluid water, pure water. They are equal in extent to the dweepa enclosed by them and are situated one beyond and encircling each of the seven dweepas severally. The husband of Barhishmati, appointed as ruler, his dutiful sons, named, Agneedhra, Idhmajihva, Yagyabaahoo, Hiranyaretaa, Ghritaprishtha, Medhaatithi, Veetahotra, one each on the seven dwipas, Jamboodweepa etc.


दुहितरं चोर्जस्वतीं नामोशनसे प्रायच्छद्यस्यामासीद् देवयानी नाम काव्यसुता ॥३४॥
दुहितरम् च-ऊर्जस्वतीम् नाम- daughter and Oorjaswatee named
उशनसे प्रायच्छत्-अस्याम्-आसीत् to Ushana gave, from her was (born) देवयानी नाम काव्य-सुता Devayanee named Kava's (Shukraachaarya's) daughter And his daughter, named Oorjaswati, he gave to Ushanas, from her Devayaanee was born, the daughter of Kavi (Shukraachaarya/ Ushanas).


नैवंविध: पुरुषकार ऊरुक्रमस्य पुंसां तदङ्घ्रिरजसा जितषड्गुणानाम् ।
चित्रं विदूरविगत: सकृदाददीत यन्नामधेयमधुना स जहाति बन्धम् ॥३५॥
न-एवम्-विध: पुरुषकार: not such kind is the achievement
ऊरुक्रमस्य पुंसाम् of the Big Stride Lord, of the people तद्-अङ्घ्रि-रजसा (who) by His feet dust जित-षड्गुणानाम् conquered the six enemies चित्रम् विदूर-विगत: amazing (that) far from (His feet) a pariah also सकृत्-आददीत once takes यत्-नामधेयम्-अधुना Which name immediately स: जहाति बन्धम् he shakes off bondages It is not that kind of the acievement of the people, who by the dust of the feet of the Big strided Lord, easily conquer the six enemies, it is amazing how even the pariah who is far removed from His feet, even he is able to cut off his bondages immediately, if he once utters His name.


स एवमपरिमितबलपराक्रम एकदा तु देवर्षिचरणानुशयनानुपतितगुणविसर्गसंसर्गेणानिर्वृतमिवात्मानं मन्यमान आत्मनिर्वेद इदमाह ॥३६॥
स: एवम्-अपरिमित-बल-पराक्रम: he like this, of boundless strength and prowess, (Priyavrata)
एकदा तु देवर्षि-चरण-अनुशयन- once indeed, by the celestial sage's feet being devoted to अनुपतित-गुण-विसर्ग-संसर्गेण- landed the gunas' humbug (the world), into contact with, अनिर्वृतम्-इव-आत्मानम् मन्यमान: unhappy like, himself considering आत्म-निर्वेद: इदम्-आह at heart disgusted, this said Like this, he, Priyavrata, though devoted to the feet of the celestial sage Naarada, once considered himself to be unhappy having landed into the humbug of the gunas', the world, and disgusted at heart said…..


अहो असाध्वनुष्ठितं यदभिनिवेशितोऽहमिन्द्रियैरविद्यारचितविषमविषया-न्धकूपे तदलमालममुष्या वनिताया विनोदमृगं मां धिग्धिगिति गर्हयाञ्चकार ॥३७॥
अहो असाधु-अनुष्ठितम् alas! most improper is conducted (by me)
यत्-अभिनिवेशित:-अहम्-इन्द्रियै:- in that hurled am I by the senses अविद्या-रचित-विषम-विषय- ignorance creating terrible sensuous (pleasures') अन्ध-कूपे तत्-अलम्-अलम्- deceptive pit, therefore, enough enough अमुष्या: वनिताया: विनोद-मृगम् माम् of this woman's entertainment ape, me धिक्-धिक्-इति गर्हयाञ्-चकार shame shame thus, condemnation did 'Alas! I have committed the most improper deed, in that I have been hurled into the deceptive pit of sensuous pleasures created by the senses. Therefore, enough, enough of being an ape to this woman's entertainment. Shame shame on me', he thus condemned himself.


परदेवताप्रसादाधिगतात्मप्रत्यवमर्शेनानुप्रवृत्तेभ्य: पुत्रेभ्य इमां यथादायं विभज्य भुक्तभोगां च महिषीं मृतकमिव सहमहाविभूतिमपहाय स्वयं निहितनिर्वेदो हृदि गृहीतहरिविहारानुभावो भगवतो नारदस्य पदवीं पुनरेवानुससार ॥३८॥
पर-देवता-प्रसाद- by The Supreme Deity's grace
अधिगत-आत्म-प्रत्यवमर्शेन- by having obtained self wisdom अनुप्रवृत्-तेभ्य: पुत्रेभ्य: to devoted those sons इमाम् यथादायम् this (the earth) proportionately विभज्य भुक्त-भोगान् divided, the enjoyed च महिषीम् मृतकम्-इव and the queen dead as if सह-महा-विभूतिम्-अपहाय along with the imperial fortune, abandoned स्वयम् निहित-निर्वेद: हृदि गृहीत- himself being disgusted, in heart realized हरि-विहार-अनुभाव: भगवत: Hari's pastimes and glory The Lord's नारदस्य पदवीम् पुन:-एव-अनुससार Naarada's instructions, again only followed He, having obtained self wisdom by the grace of The Supreme Diety, proportionately divided the earth among his devoted sons, which he had enjoyed, and abondoned the queen as if dead along with the imperial fortune. Himself being disgusted, in his heart he realized the glory and the past times of The Lord Shree Hari, and once again followed only the path of instrucions given by Naarada.


तस्य ह वा एते श्लोका: - His well known are these Shlokas - प्रियव्रतकृतं कर्म को नु कुर्याद्विनेश्वरम् ।
यो नेमिनिम्नैरकरोच्छायां घ्नन् सप्त वारिधीन् ॥३९॥
प्रियव्रत-कृतम् कर्म by Priyavrata accomplished work
क: नु कुर्यात्-विना-ईश्वरम् who indeed can do, except by The Lord य: नेमि-निम्नै:-अकरोत्-छायाम् who by the wheels' fellies made the darkness घ्नन् सप्त वारिधीन् dispelling seven oceans Other than The Lord Himself, who other can accomplish the work done by Priyavrata, who by the fellies of the wheels of his chariot, cut the earth and made seven oceans, in an attempt to dispell the darkness.


भूसंस्थानं कृतं येन सरिद्गिरिवनादिभि: ।
सीमा च भूतनिर्वृत्यै द्वीपे विभागश: ॥४०॥
भू-संस्थानम् कृतम् येन the earth divisions was done by whom
सरित्-गिरि-वन-आदिभि: by rivers, mountains, forests etc., सीमा च भूत-निर्वृत्यै boundries and for the living beings convenience द्वीपे विभागश: into Dweepas allocated By Whom the division of the earth was done, along with the rivers, mountains, forests etc., and bounderies allocated to the Dweepas for the convenience of the living beings.


भौमं दिव्यं मानुषं च महित्वं कर्मयोगजम् ।
यश्चक्रे निरयौपम्यं पुरुषानुजनप्रिय: ॥४१॥
भौमम् दिव्यम् मानुषम् च of the subterranean, heavenly, and terrestrial world,
महित्म् कर्म-योगजम् the fortunes, by actions and Yoga achieved य:-चक्रे निरय-औपम्यम् Who considered hell akin to पुरुष-अनुजन-प्रिय: of The Supreme Person's devotees devoted to He was devoted to the devotees of The Supreme Person and considered the fortune acquired by actions and Yoga, of the subterranean world, the heavenly regions and the terrestrial globe, akin to hell.


इति श्रीमद्भागवते महापुराणे पारमहंस्या संहितायां पंचमे स्कन्धे प्रथम: अध्याय: ॥१॥ Thus ends the first discourse, forming part of the story of Priyavrata's conquest, in Book Five of the great and glorious Bhaagavata-Puraana.