श्रीमद्भागवतमहापुराणम् चतुर्थ: स्कन्ध: सप्तदश: अध्याय: मैत्रेय उवाच - Maitreya said - एवं स भगवान् वैन्य: ख्यापितो गुणकर्मभि: ।
छन्दयामास तान् कामै: प्रतिपूज्याभिनन्द्य च ॥१॥
एवम् स: भगवान् वैन्य: in this manner, he The Lord Vena's son, (Prithu)
ख्यापित: गुण-कर्मभि: glorified by virtues and deeds छन्दयामास तान् कामै: pleased them by desired (gifts) प्रतिपूज्य-अभिनन्द्य च worshipped and welcomed When, the son of Vena, The lord Prithu was glorified in this manner, by his virtues and deeds being sung of, he pleased them by welcomming them, worshipped them and gave them desired gifts.


ब्राह्मणप्रमुखान् वर्णान् भृत्यामात्यपुरोधस: ।
पौराञ्जानपदान् श्रेणी: प्रकृती: समपूजयत् ॥२॥
ब्राह्मण-प्रमुखान् वर्णान् the Braahmanas, mainly, the (four) casts
भृत्य-आमात्य-पुरोधस: servants, ministers, priests, पौरान्-जानपदान् श्रेणी: citizens and the public, the traders प्रकृती: समपूजयत् and beings honoured He also honoured the Braahmanas, mainly, the four casts, the servants, ministers, priests, citizens and the public, the traders and all the beings.


विदुर उवाच - Vidura said - कस्माद्दधार गोरूपं धरित्री बहुरूपिणी ।
यां दुदोह पृथुस्तत्र को वत्सो दोहनं च किम् ॥३॥
कस्मात्-दधार गो-रूपम् why took cow's form
धरित्री बहु-रूपिणी earth, many forms takes याम् दुदोह पृथु:-तत्र whom mulched Prithu, then क: वत्स: दोहनम् च किम् who was the calf, and milk vessel what Why did the Earth take the form of a cow, who could take many other forms, whom, then Prithu milched, and who was the calf and what was the milk vessel?


प्रकृत्या विषमा देवी कृता तेन समा कथम् ।
तस्य मेध्यं हयं देव: कस्य हेतोरपाहरत् ॥४॥
प्रकृत्या विषमा देवी by nature, uneven the goddess
कृता तेन समा कथम् was made by him even how तस्य मेध्यम् हयम् देव: his sacrificial horse, Indra कस्य हेतो:-अपाहरत् for what reason stole away The goddess Earth is uneven by nature. How was she made even by him? For what reason did Indra steal away his sacrificial horse?


सनत्कुमाराद्भगवतो ब्रह्मन् ब्रह्मविदुत्तमात् ।
लब्ध्वा ज्ञानं सविज्ञानं राजर्षि: कां गतिं गत: ॥५॥
सनत्कुमारात्-भगवत: from Sanatkumaaras, the worshipful
ब्रह्मन् ब्रह्मवित्-उत्तमात् O Brahman! the Brahma knower foremost लब्ध्वा ज्ञानम् सविज्ञानम् having obtained the wisdom with spiritual knowledge राजर्षि: काम् गतिम् गत: the royal sage, what destiny reached O Brahman! The royal sage Prithu having obtained the spiritual knowledge and wisdom from the worshipful Sanatkumaras, the foremost of the Brahma knowers, what destiny did he attain to ?


यच्चान्यदपि कृष्णस्य भवान् भगवत: प्रभो: ।
श्रव: सुश्रवस: पुण्यं पूर्वदेहकथाश्रयम् ॥६॥
यत्-च-अन्यत्-अपि कृष्णस्य those and other also, Krishna's
भवान् भगवत: प्रभो: you, of The Lord Almighty श्रव: सुश्रवस: पुण्यम् famed glorious and holy पूर्व-देह-कथा-आश्रयम् former incarnations story, pertaining to You, do tell me, also those others of The Lord Almighty Krishna's famed glorious and holy stories pertaining to his former incrnations.


भक्ताय मेऽनुरक्ताय तव चाधोक्षजस्य च ।
वक्तुमर्हसि योऽदुह्यद्वैन्यरूपेण गामिमाम् ॥७॥
भक्ताय मे-अनुरक्ताय to the devotee me, and loving
तव च-अधोक्षजस्य च of yours, of Lord Krishna and वक्तुम्-अर्हसि य:-अदुह्यत्- to tell be pleased, He who mulched वैन्य-रूपेण गाम्-इमाम् in Vena's son's form, the cow earth this To me, your and Lord Krinshna's loving devotee, do be pleased to tell, of Him Who in the form of Vena's son, Prithu, milched this cow earth.


सूत उवाच - Soota said - चोदितो विदुरेणैवं वासुदेवकथां प्रति ।
प्रशस्य तं प्रीतमना मैत्रेय: प्रत्यभाषत ॥८॥
चोदित: विदुरेण-एवम् encouraged by Vidura like this
वासुदेव-कथाम् प्रति Vaasudeva's story towards प्रशस्य तम् प्रीतमना: praising him, with delighted heart मैत्रेय: प्रत्यभाषत Maitreya replied Encouraged by Vidura like this, towards recounting the story of Vaasudeva, Maitreya praised him and with a delighted heart replied …


मैत्रेय उवाच - Maitreya said - यदाभिषिक्त: पृथुरङ्ग विप्रैरामन्त्रितो जनतायाश्च पाल: ।
प्रजा निरन्ने क्षितिपृष्ठ एत्य क्षुत्क्षामदेहा: पतिमभ्यवोचन् ॥९॥
यदा-अभिषिक्त: पृथु:- when was crowned Prithu
अङ्ग विप्रै:-आमन्त्रित: O Dear! by Braahmanas and declared जनताया:-च पाल: प्रजा: निरन्ने the public's ruler, the people grain less क्षिति-पृष्ठे एत्य earth surface approached क्षुत्-क्षाम-देहा: starvation emaciated bodies पतिम्-अभ्यवोचन् to The Lord said O Dear Vidura! When Prithu was crowned by the Braahmanas as the ruler of the people, the public approached their master, the earth being grainless and they being emaciated in body due to starvation, and said …


वयं राजञ्जाठरेणाभितप्ता यथाग्निना कोटरस्थेन वृक्षा: ।
त्वामद्य याता: शरणं शरण्यं य: साधितो वृत्तिकर: पतिर्न: ॥१०॥
वयम् राजन्-जठरेण-अभितप्ता: we, O King! by gastric fire oppressed
यथा-अग्निना like by fire कोटरस्थेन वृक्षा: in the hollow placed trees त्वाम्-अद्य याता: शरणम् to you today, have come for shelter शरण्यम् य: साधित: the protector who is acclaimed वृत्तिकर: पति:-न: the livelihood, master ours O King! We have come to you for shelter today being oppressed by the gastric fire, just as the trees are opprressed by the fire placed in their hollows. You are our protector and acclaimed as the master and our livelihood provider.


तन्नो भवानीहतु रातवेऽन्नं क्षुधार्थितानां नरदेवदेव ।
यावन्न नङ्क्ष्यामह उज्झितोर्जा वार्तापतिस्त्वं किल लोकपाल: ॥११॥
तत्-न: भवान्-ईहतु therefore for us, you arrange for
रातवे-अन्नम् distributing food क्षुधा-अर्थितानाम् hunger distressed नर-देव-देव O Peoples gods' god! यावत्-न नङ्क्ष्यामह unless do not perish we उज्झित:-ऊर्जा having given up life वार्ता-पति:-त्वम् livelihood provider you are किल लोकपाल: indeed world's protector O King of Kings! Therefore arrange for the distribution of food for us who are hunger famished, unless we give up life and perish, because you are the livelihood provider and also the protector of the world.


मैत्रेय उवाच - Maitreya said - पृथु: प्रजानां करुणं निशम्य परिदेवितम् ।
दीर्घं दध्यौ कुरुश्रेष्ठ निमित्तं सोऽन्वपद्यत ॥१२॥
पृथु: प्रजानाम् करुणम् Prithu, the peoples' piteous
निशम्य परिदेवितम् hearing lament दीर्घम् दध्यौ कुरुश्रेष्ठ for long meditated, O foremost of the Kurus! निमित्तम् स:-अन्वपद्यत reason, he found out Hearing the petious lament of the people, O foremost of the Kurus, Vidura!, Prithu meditated for a long time, and he found out the reason.


इति व्यवसितो बुद्ध्या प्रगृहीतशरासन: ।
सन्दधे विशिखं भूमे: क्रुद्धस्त्रिपुरहा यथा ॥१३॥
इति व्यवसित: बुद्ध्या in this manner, making up his mind
प्रगृहीत-शरासन: taking up the bow सन्दधे विशिखम् भूमे: placing the arrow on the Earth क्रुद्ध:-त्रिपुरहा यथा enraged Shankara like In this manner, making up his mind, enraged like Shankara, he took up his bow and placing the arrow, aimed at the Earth.


प्रवेपमाना धरणी निशाम्योदायुधं च तम् ।
गौ: सत्यपाद्रवद्भीता मृगीव मृगयुद्रुता ॥१४॥
प्रवेपमाना धरणी निशाम्य- shivering the Earth, seeing
उदायुधम् च तम् carrying weapons and him गौ: सती-अपाद्रवत्-भीता cow became, ran in fear मृगी-इव मृगयु-द्रुता deer like followed by hunter On seeing him carrying weapons, the Earth shivered with fear and taking the form of a cow ran, like a deer followed by the hunter.


तामन्वधावत्तद्वैन्य: कुपितोऽत्यरुणेक्षण: ।
शरं धनुषि संधाय यत्र यत्र पलायते ॥१५॥
ताम्-अन्वधावत्-तत्-वैन्य: her following, that Vena's son
कुपित:-अति-अरुण-ईक्षण: enraged and very crimson eyes शरम् धनुषि संधाय arrow on bow placing यत्र यत्र पलायते here there ran That Vena's son Prithu was enraged and his eyes were crimson, placing the arrow on the bow he followed her and ran after her here and there.


सा दिशो विदिशो देवी रोदसी चान्तरं तयो: ।
धावन्ती तत्र तत्रैनं ददर्शानूद्यतायुधम् ॥१६॥
सा दिश: विदिश: देवी she in the quarters, sub-quarters, the goddess
रोदसी च-अन्तरम् तयो: in earth and heaven and in between both धावन्ती तत्र तत्र-एनम् fled here there, him ददर्श-अनु-उद्यत-आयुधम् saw, following with up lifted bow and arrow That goddess, fled everywhere in all directions and subdirections, to the earth and heaven and in between them, she saw him following with bow and arrow uplifted.


लोके नाविन्दत त्राणं वैन्यान्मृत्योरिव प्रजा: ।
त्रस्ता तदा निववृते हृदयेन विदूयता ॥१७॥
लोके न-अविन्दत त्राणम् in the world did not find shelter
वैन्यात्- from Vena's son मृत्यो:-इव प्रजा: from death like the people त्रस्ता तदा निववृते tired then, returned हृदयेन विदूयता with heart troubled When, in the whole world, she did not find shelter from Vena's son, Prithu, as people do not find any rescue from death. Tired and troubled at heart, she returned….


उवाच च महाभागं धर्मज्ञापन्नवत्सल ।
त्राहि मामपि भूतानां पालनेऽवस्थितो भवान् ॥१८॥
उवाच च महाभागम् said and to the noble king,
धर्मज्ञ-आपन्न-वत्सल Knower of Dharma! of down-trodden compassionate त्राहि माम्-अपि save me also भूतानाम् पालने- in the beings' protection अवस्थित: भवान् established are you' And she said to the noble king, 'O Knower of Dharma! Compassionate to the downtrodden, save me also, as you are established in the protection of beings'.


स त्वं जिघांससे कस्माद्दीनामकृतकिल्बिषाम् ।
अहनिष्यत्कथं योषां धर्मज्ञ इति यो मत: ॥१९॥
स: त्वम् जिघांससे कस्मात्- that you, are killing how come
दीनाम्-अकृत-किल्बिषाम् meek, sinless अहनिष्यत्-कथम् योषाम् will kill how a female धर्मज्ञ इति य: मत: A Dharma Knower thus, who is known How come that you are seeking to kill a meek and sinless creature like me. You are known to be the knower of Dharma, will you be able to kill a female?


प्रहरन्ति न वै स्त्रीषु कृताग:स्वपि जन्तव: ।
किमुत त्वद्विधा राजन् करुणा दीनवत्सला: ॥२०॥
प्रहरन्ति न वै स्त्रीषु strike do not indeed the females
कृताग:सु-अपि जन्तव: sinful also people किमुत त्वत्-विधा: राजन् what of your likes, O King! करुणा दीन-वत्सला: compassionate and loving to the miserable O King! As it is supposed to be a code of conduct, people do not strike the females, even if they are sinful. What to say of you who are compassionate and a lover of the miserable?


मां विपाट्याजरां नावं यत्र विश्वं प्रतिष्ठितम् ।
आत्मानं च प्रजाश्चेमा: कथमम्भसि धास्यसि ॥२१॥
माम् विपाट्य-अजराम् नावम् me tearing, the undecaying boat
यत्र विश्वम् प्रतिष्ठितम् where the world is placed आत्मानम् च प्रजा:-च-इमा: yourself and the beings and these कथम्-अम्भसि धास्यसि how on water will you support By tearing me, the undecaying boat, where this whole world stands, how will you support yourself and all these living beings on the surface of the water?


पृथु: उवाच - Prithu said - वसुधे त्वां वधिष्यामि मच्छासनपराङ्मुखीम् ।
भागं बर्हिषि या वृङ्क्ते न तनोति च नो वसु ॥२२॥
वसुधे त्वाम् वधिष्यामि O Earth! you I will kill
मत्-शासन पराङ्मुखीम् my rule against going भागम् बर्हिषि या वृङ्क्ते share in sacrifices, who accepts न तनोति च न: वसु does not release and to us grains O Earth! I will kill you because you are going against my rule, in that, you accept your share in the sacrifices and do not release grain for us.


यवसं जग्ध्यनुदिनं नैव दोग्ध्यौधसं पय: ।
तस्यामेवं हि दुष्टायां दण्डो नात्र न शस्यते ॥२३॥
यवसम् जग्धि-अनुदिनम् fodder eats day after day
न-एव दोग्धि-औधसम् पय: not even yields, udder milk तस्याम्-एवम् हि दुष्टायाम् her of this sort indeed, wicked दण्ड: न-अत्र न शस्यते punishment, not here is not applicable A cow of your wicked sort, who eats fodder day after day and does not yield udder milk, indeed, punishment here not to give is not applicable.


त्वं खल्वोषधिबीजानि प्राक् सृष्टानि स्वयम्भुवा ।
न मुञ्चस्यात्मरुद्धानि मामवज्ञाय मन्दधी: ॥२४॥
त्वम् खलु-ओषधि-बीजानि you also the grain seeds
प्राक् सृष्टानि स्वयम्भुवा first created by Brahmaa न मुञ्चसि-आत्म-रुद्धानि do not release, in yourself concealed माम्-अवज्ञाय मन्द-धी: me disregarding, as dim-witted Indeed, dim witted you do not release the grain seeds which you have concealed in yourself, and which were first created by Brahmaa, in this you disregard even me.


अमूषां क्षुत्परीतानामार्तानां परिदेवितम् ।
शमयिष्यामि मद्बाणैर्भिन्नायास्तव मेदसा ॥२५॥
अमूषाम् क्षुत्-परीतानाम्- of these by hunger afflicted
आर्तानाम् परिदेवितम् tormented cries शमयिष्यामि will appease मत्-बाणै:-भिन्नाया:- by my arrows ripped तव मेदसा your fat The tormented cries of these people, afflicted by hunger, I will appease by ripping you apart with my arrows and feeding them on your fat.


पुमान् योषिदुत क्लीब: आत्मसम्भावनोऽधम: ।
भूतेषु निरनुक्रोशो नृपानां तद्वधोऽवध: ॥२६॥
पुमान् योषित्-उत क्लीब: man, woman, even transgender (person)
आत्म-सम्भावन:-अधम: selfish and vile भूतेषु निरनुक्रोश: on beings merciless नृपानाम् तत्-वध:-अवध: for the rulers, that killing is not killing Those men, women or even transgender persons who are selfish vile and merciless on other beings, when killed by the kings, it is not considered as killing.


त्वां स्तब्धां दुर्मदां नीत्वा मायागां तिलश: शरै: ।
आत्मयोगबलेनेमा धारयिष्याम्यहं प्रजा: ॥२७॥
त्वाम् स्तब्धाम् दुर्मदाम् you haughty and arrogant
नीत्वा माया-गाम् taking, by illusory cow (form) तिलश: शरै: sesame (seeds like) by arrows आत्म-योग-बलेन-इमा: by my own yoga poweress, these धारयिष्यामि-अहम् प्रजा: will nourish, I the people You, who are haughty and arrogant and have taken an illusory form of a cow, I will reduce you to sesam like seeds with my arrows, and by my own powers of Yoga will nourish these people.


एवं मन्युमयीं मूर्तिं कृतान्तमिव बिभ्रतम् ।
प्रणता प्राञ्जलि: प्राह मही सञ्जातवेपथु: ॥२८॥
एवम् मन्युमयीम् मूर्तिम् like this, anger personified, embodiment
कृतान्तम्-इव बिभ्रतम् of Death like bearing प्रणता प्राञ्जलि: प्राह bowing joined palmed, said मही सञ्जात-वेपथु: Earth, having shivers To Prithu who, like this, was anger personified, bearing a form of embodied Death, the Earth said bowing, with joined palms and shivering.


धरा-उवाच - The Earth said - नम: परस्मै पुरुषाय मायया विन्यस्तनानातनवे गुणात्मने ।
नम: स्वरूपानुभवेन निर्धुतद्रव्यक्रियाकारकविभ्रमोर्मये ॥२९॥
नम: परस्मै पुरुषाय I bow to The Transcendent Person
मायया विन्यस्त-नाना- by Maayaa taking on various तनवे गुण-आत्मने forms, the Gunas pertaining to नम: स्वरूप-अनुभवेन bow to the Self Realizing निर्धुत-द्रव्य-क्रिया- devoid of matter, of spirit कारक-विभ्रम-ऊर्मये and action, identifications and modifications I bow to The Transcendent Person Who takes on, by dint of His Maayaa, and pertaining to the Gunas, various forms. I bow to The Self Realized Who is devoid of matter, spirit, doership or its identifications and modifications.


येनाहमात्मायतनं विनिर्मिता धात्रा यतोऽयं गुणसर्गसङ्ग्रह: ।
स एव मां हन्तुमुदायुध: स्वराडुपस्थितोऽन्यं शरणं कमाश्रये ॥३०॥
येन-अहम्-आत्म-आयतनम् by Whom I, of the beings the support
विनिर्मिता धात्रा यत:-अयम् created, by The Creator, from Whom this गुण-सर्ग-सङ्ग्रह: Gunas creation assembled स: एव माम् हन्तुम्-उदायुध: He only, me to kill taken arms स्वराड्-उपस्थित: Self Effulgent Lord is present अन्यम् शरणम् कम्-आश्रये other shelter which to go to The Creator, by Whom I, the support of all beings, is created, from Whom all this Gunas assembled creation is, He Himself, The Self-Affulgent Lord has taken up arms and is present to kill me. To which other protector do I go to?


य एतदादावसृजच्चराचरं स्वमाययाऽऽत्माश्रययावितर्क्यया ।
तयैव सोऽयं किल गोप्तुमुद्यत: कथं नु मां धर्मपरो जिघांसति ॥३१॥
य: एतत्-आदौ- Who this in the beginning
असृजत्-चर-अचरम् created animate in-animate स्व-मायया-आत्म- by own Maayaa, in Self आश्रयया वितर्क्यया resting, indescribable तया-एव स:-अयम् किल by her (Maayaa) only He this indeed गोप्तुम्-उद्यत: कथम् to protect is eager, how नु माम् धर्मपर: जिघांसति indeed me, The Righteous, will kill The Righteous One, Who in the beginning created the animate and the in-animate by His own Maayaa, who was resting in Himself, and which is indescribable, He, indeed by that Maayaa only is eager to protect it, how indeed will He kill me?


नूनं बतेशस्य समीहितं जनैस्तन्मायया दुर्जययाकृतात्मभि: ।
न लक्ष्यते यस्त्वकरोदकारयद्योऽनेक एक: परतश्च ईश्वर: ॥३२॥
नूनम् बत-ईशस्य समीहितम् surely alas, The Lord's creation
जनै:-तत्-मायया दुर्जयया- by people, by His Maayaa unconquerable अकृत-आत्मभि: unsteady minded न लक्ष्यते य:-तु-अकरोत्- do not observe, He Who evolved (Brahmaa) अकारयत्-य:-अनेक: and got to be created, Who the many एक: परत: ईश्वर: One Almighty Lord Surely, The Almighty Lord is One, Who by His Maayaa evolved Brahmaa and made him create this creation as many, alas the unsteady minded people do not know.


सर्गादि योऽस्यानुरुणद्धि शक्तिभिर्द्रव्यक्रियाकारकचेतनात्मभि:।
तस्मै समुन्नद्धनिरुद्धशक्तये नम: परस्मै पुरुषाय वेधसे ॥३३॥
सर्ग-आदि य: creation etc., (preservation and dissolution) Who
अस्य-अनुरुणद्धि शक्तिभि:- of this (universe) by inspiring potencies द्रव्य-क्रिया-कारक- the five elements, the ten senses, and their deities, चेतन-आत्मभि: intelligence and egotism तस्मै समुन्नद्ध-निरुद्ध-शक्तये for Him, exposing and withdrawing the potencies नम: परस्मै पुरुषाय वेधसे Hail to The Supreme Person, The Maker To The Maker, Who cereates preserves dissolves this universe, by inspiring His potencies of the five gross elements, the ten senses, and their dieties, itelligence and egotism, exposing them and withdrawing these potencies, Hail to That Supreme Person!


स वै भवानात्मविनिर्मितं जगद् भूतेन्द्रियान्त:करणात्मकं विभो ।
संस्थापयिष्यन्नज मां रसातलादभ्युज्जहाराम्भस आदिसूकर: ॥३४॥
स: वै भवान्- He indeed, You
आत्म-विनिर्मितम् जगत् by yourself created universe भूत-इन्द्रिय-अन्त:करण-आत्मकम् of the elements, senses, and inner sense, constituted विभो संस्थापयिष्यन्- O All Pervading Lord! to firmly establish अज माम् रसातलात्- O Birth less One! me from the depths of the ocean अभ्युज्जहार-अम्भस: lifted up from the waters आदि-सूकर: as The Primeval Boar O All Pervading Lord! That He is You, Who by Yourself created the universe of the elements, senses, and inner sense constituted, and to firmly establish it, lifted me from the depths of the waters of the ocean taking the form of the Primaeval Boar.


अपामुपस्थे मयि नाव्यवस्थिता: प्रजा भवानद्य रिरक्षिषु: किल ।
स वीरमूर्ति: समभूद्धराधरो यो मां पयस्युग्रशरो जिघांससि ॥३५॥
अपाम्-उपस्थे मयि from water uplifted me
नावि-अवस्थिता: प्रजा: boat like, stationed the created beings भवान्-अद्य रिरक्षिषु: किल You today, to save wanting indeed स: वीरमूर्ति: समभूत्-धराधर: That Hero Form, became Earth's saviour य: माम् पयसि-उग्रशर: जिघांससि Who me for milk, sharp arrow is killing Having uplifted from the water, me, on whom the created beings are stationed, today, You, who had become the saviour of the Earth, wanting to save them and for the want of milk, wants to kill me with the sharp arrow.


नूनं जनैरीहितमीश्वराणामस्मद्विधैस्तद्गुणसर्गमायया ।
न ज्ञायते मोहितचित्तवर्त्मभिस्तेभ्यो नमो वीरयशस्करेभ्य: ॥३६॥
नूनम् जनै:-ईहितम्- certainly by people, deeds of
ईश्वराणाम्-अस्मत्-विधै:- divine personages, of our like तत्-गुण-सर्ग-मायया by that Gunas created by Maayaa न ज्ञायते मोहित-चित्त- is not known, to deluded minded वर्त्मभि:-तेभ्य: नम: types, to them Hail वीर-यशस्करेभ्य: of valorous renowned heroes Certainly, by people like me, whose minds are deluded by the Maaya, which is the cause of the gunas and so the creation, the deeds of the divine personages is not known. Hail to Thee who bring renown to the valorous.


इतिश्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे पृथुविजये धरित्रीनिग्रहो नाम सप्तदशोऽध्याय: ॥१७॥ Thus ends the seventeenth discourse entitled 'The Taming of Earth' forming part of the 'Conquest of Prithu', in Book Four of the great and glorious Bhaagavata-Puraana.