श्रीमद्भागवतमहापुराणम् चतुर्थ: स्कन्ध: विंश: अध्याय: मैत्रेय उवाच - Maitreya said - भगवानपि वैकुण्ठ: साकं मघवता विभु: ।
यज्ञैर्यज्ञपतिस्तुष्टो यज्ञभुक् तमभाषत ॥१॥
भगवान्-अपि वैकुण्ठ: Lord also Vishnu
साकम् मघवता विभु: with Indra, All Pervading यज्ञै:-यज्ञपति:-तुष्ट: by the sacrifices the lord of sacrifices, satisfied यज्ञ-भुक् तम्-अभाषत the sacrifice Enjoyer, him said The All-Pervading Lord Vishnu, the Lord of the sacrifices, and the Enjoyer of the sacrifices, pleased and satisfied by the sacrifices, came along with Indra and said to him ….


श्री भगवान् उवाच - The Lord said - एष तेऽकार्षीद्भङ्गं हयमेधशतस्य ह ।
क्षमापयत आत्मानममुष्य क्षन्तुमर्हसि ॥२॥
एष: ते-अकार्षीत्-भङ्गम् this (he, Indra) in your caused obstacles
हयमेध-शतस्य ह horse sacrifice hundredth surely क्षमापयत आत्मानम्- pardon for yourself अमुष्य क्षन्तुम्-अर्हसि him to forgive are worthy This Indra had caused obstacles in your hundredth sacrifice. Pardon him for your own sake, you are worthy to forgive him.


सुधिय: साधवो लोके नरदेव नरोत्तमा: ।
नाभिद्रुह्यन्ति भूतेभ्यो यर्हि नात्मा कलेवरम् ॥३॥
सुधिय: साधवो लोके good minded noble, in the world
नरदेव नरोत्तमा: O Ruler of Men! Of men the foremost, नाभिद्रुह्यन्ति भूतेभ्यो do not grudge the beings यर्हि नात्मा कलेवरम् because not is self body O Ruler of Men! The noble and people of good understanding do not grudge their fellow beings, because they know that their self is not the body.


पुरुषा यदि मुह्यन्ति त्वादृशा देवमायया ।
श्रम एव परं जातो दीर्घया वृद्ध सेवया ॥४॥
पुरुषा: यदि मुह्यन्ति people if are deluded
त्वादृशा: देव-मायया like you, by the Lord's Maayaa श्रम: एव परम् जात: labour only great incurred दीर्घया वृद्ध सेवया by long elderly peoples' service If people like you are also deluded by the Maayaa, the potency of The Lord, then only great labour was fruitlessly incurred by the long service of the elderly people.


अत: कायमिमं विद्वानविद्याकामकर्मभि: ।
आरब्ध इति नैवास्मिन् प्रतिबुद्धोऽनुषज्जते ॥५॥
अत: कायम्-इमम् विद्वान्- therefore, body this is, the wise
अविद्या-काम-कर्मभि: by ignorance desire and action आरब्ध: इति न-एव-अस्मिन् created thus, not also in it प्रतिबुद्ध:-अनुषज्जते awakened adorned Therefore, the wise, who is awakened, knows that this body is created by ignorance, desire and action, and so does not get adorned in it.


असंसक्त: शरीरेऽस्मिन्नमुनोत्पादिते गृहे ।
अपत्ये द्रविणे वापि क: कुर्यान्ममतां बुध: ॥६॥
असंसक्त: शरीरे-अस्मिन्- unattached, in body this
अमुना-उत्पादिते गृहे by this produced, in the house, अपत्ये द्रविणे वा-अपि in progeny, in wealth or also क: कुर्यात्-ममताम् बुध: who will do affection the wise The wise person who is unattached to the body, and knows that the property, progeny and wealth are created by this body only, how will he be attached to it?


एक: शुद्ध: स्वयंज्योतिर्निर्गुणोऽसौ गुणाश्रय: ।
सर्वगोऽनावृत: साक्षी निरात्माऽऽत्माऽऽत्मन: पर: ॥७॥
एक: शुद्ध: स्वयम्-ज्योति: one, pure, self-effulgent
निर्गुण:-असौ गुण-आश्रय: without qualities, this, of the Gunas the support सर्वग:-अनावृत: साक्षी: all-pervading, unveiled, witness निरात्मा-आत्मा-आत्मन: पर: bodyless, this soul is the self beyond It is one, pure, self-effulgent, without qualities, the support of the gunas, all-pervading, unveiled, and a witness. This soul is bodyless, beyond the self.


य एवं सन्तमात्मानमात्मस्थं वेद पूरुष: ।
नाज्यते प्रकृतिस्थोऽपि तद्गुणै: स मयि स्थित: ॥८॥
य: एवम् सन्तम्-आत्मानम्- who like this stays the self
आत्मस्थम् वेद पूरुष: in the soul residing, knows the man न-अज्यते प्रकृतिस्थ:-अपि is not tainted, in Prakriti placed also तत्-गुणै: स: मयि स्थित: by its gunas, he in Me resides The man who is thus established in the knowledge that the self resides in the soul, is not tainted by the gunas of Prkriti even though he is placed in it, because he resides in Me.


य: स्वधर्मेण मां नित्यं निराशी: श्रद्धयान्वित: ।
भजते शनकैस्तस्य मनो राजन् प्रसीदति ॥९॥
य: स्व-धर्मेण माम् नित्यम् who by his own duties, Me every day
निराशी: श्रद्धया-अन्वित: undesirous, by reverence full of भजते शनकै:-तस्य worships, gradually his मन: राजन् प्रसीदति mind, O King! Is happy O King! An undesirous person who conducts his own duties, and worships Me everyday, with reverence, gradually, his mind is purified and he is happy.


परित्यक्तगुण: सम्यग्दर्शनो विशदाशय: ।
शान्तिं मे समवस्थानं ब्रह्म कैवल्यमश्नुते ॥१०॥
परित्यक्त-गुण: सम्यक्- having dissociated from the Gunas, true wisdom
दर्शन: विशद-आशय: attaining, purified minded शान्तिम् मे समवस्थानम् peace, and My equipoise state ब्रह्म कैवल्यम्-अश्नुते of Brahma beatitude, enjoys That person, having dissociated from the gunas, material world, attaining true wisdom and purified mind, enjoys peace and My equipoised state of Brahma beatitude.


उदासीनमिवाध्यक्षं द्रव्यज्ञानक्रियात्मनाम् ।
कूटस्थमिममात्मानं यो वेदाप्नोति शोभनम् ॥११॥
उदासीनम्-इव-अध्यक्षम् indifferent like, witness
द्रव्य-ज्ञान-क्रिया-आत्मनाम् to body, senses, organs of action, and the mind कूटस्थम्-इमम्-आत्मानम् immutable this Self य: वेद-आप्नोति शोभनम् who knows, attains blessedness He who knows this immutable Self to be like an indifferent witness to the body, its senses, its organs of action and the mind, attains blessedness.


भिन्नस्य लिङ्गस्य गुणप्रवाहो द्रव्यक्रियाकारकचेतनात्मन: ।
दृष्टासु सम्पत्सु विपत्सु सूरयो न विक्रियन्ते मयि बद्धसौहृदा: ॥१२॥
भिन्नस्य लिङ्गस्य गुण-प्रवाह: of different (from soul) the subtle body, by gunas' flow
द्रव्य-क्रिया-कारक- of the subtle elements, senses, their deities, चेतन-आत्मन: the spirit of the self दृष्टासु सम्पत्सु विपत्सु facing affluence or adversities सूरय: न विक्रियन्ते enlightened souls do not deviate मयि बद्ध-सौहृदा: in Me anchored affection He knows the subtle body to be different from the soul, which transmigrates due to the flow of the gunas, the subtle elements, the senses and their presiding dieties, and the spirit of the Self. An enlightened soul does not deviate in the face of affluence or adversity, because his affections are anchored in Me.


सम: समानोत्तममध्यमाधम: सुखे च दु:खे च जितेन्द्रियाशय: ।
मयोपक्लृप्ताखिललोकसंयुतो विधत्स्व वीराखिललोकरक्षणम् ॥13॥
सम: समान-उत्तम-मध्यम-अधम: equal and balanced, in high, middle and low
सुखे च दु:खे च and in happiness and in sorrow जित-इन्द्रिय-आशय: having won over the senses and mind मया-उपक्लृप्त-अखिल- by Me arranged all the worlds लोक-संयुत: विधत्स्व put together, execute वीर-अखिल-लोक-रक्षणम् O Valiant One! the whole worlds' protection Looking upon the high, middle and low, equally, and being balanced in happiness and sorrow, having won over the senses and the mind, O Valiant Monarch! Execute the protection of all the worlds, the worlds which are arranged and put together by Me.


श्रेय: प्रजापालनमेव राज्ञो यत्साम्पराये सुकृतात् षष्ठमंशम् ।
हर्तान्यथा हृतपुण्य: प्रजानामरक्षिता करहारोऽघमत्ति ॥१४॥
श्रेय: प्रजा-पालनम्-एव beneficial is peoples' protection, only
राज्ञ: यत्-साम्पराये for the king, so that hereafter सुकृतात् षष्ठम्-अंशम् of the good deeds, sixth part हर्ता-अन्यथा हृत-पुण्य: gains, otherwise, forfeits his merit प्रजानाम्-अरक्षिता by peoples' non-protection कर-हार:-अघम्-अत्ति tax collector, sin eats It is for the highest benefit for the king to protect the people, because by doing that he, hereafter gains the sixth portion of the merits of the people. Whereas, by the non-protection of the people, he forefeits his own merits and as a tax collector eats sin.


एवं द्विजाग्र्यानुमतानुवृत्तधर्मप्रधानोऽन्यतमोऽवितास्या: ।
ह्रस्वेन कालेन गृहोपयातान् द्रष्टासि सिद्धाननुरक्तलोक: ॥१५॥
एवम् द्विज-अग्र्य-अनुमत- like this, The Braahmana's foremost approval
अनुवृत्त-धर्म-प्रधान:-अन्यतम:- following righteousness particularly, unattached अविता-अस्या: ह्रस्वेन कालेन ruler hers' (earth's), in short time गृह-उपयातान् द्रष्टासि in house visiting will see सिद्धान्-अनुरक्त-लोक: the Siddhaas, and loved by the people Thus, by the foremost approval of the Braahmanas, particularly following the duties with righteousness, and ruling the earth, you will be loved by the people, and in a short time will see the Sanaka and other Siddhas visiting you at your house.


वरं च मत् कञ्चन मानवेन्द्र वृणीष्व तेऽहं गुणशीलयन्त्रित: ।
नाहं मखैर्वै सुलभस्तपोभिर्योगेन वा यत्समचित्तवर्ती ॥१६॥
वरम् च मत् कञ्चन boon and from Me which ever
मानवेन्द्र वृणीष्व ते-अहम् O Men's Ruler! Ask, on you I गुण-शील-यन्त्रित: by virtues and good nature enslaved न-अहम् मखै:-वै सुलभ: not I by sacrifices indeed am (easily) available तपोभि:-योगेन वा by austerities by Yoga or यत्-सम-चित्तवर्ती as in even-minded dwell O Ruler of men! You may ask me for which ever boon, as I am enslaved by your virtues and good nature. I am not easily available by sacrifices, by austerities or by Yoga, because I dwell in the even- minded ones.


मैत्रेय उवाच - Maitreya said - स इत्थं लोकगुरुणा विष्वक्सेनेन विश्वजित् ।
अनुशासित आदेशं शिरसा जगृहे हरे: ॥१७॥
स: इत्थम् लोक-गुरुणा he, in this manner, by the world's preceptor
विष्वक्सेनेन विश्वजित् Lord Vishnu, the conqueror of the world अनुशासित: आदेशम् instructed commands शिरसा जगृहे हरे: with (bowed) head took, of Shree Hari In this manner, the conqueror of the world Prithu, bowed his head to Shri Hari, and took the commands instructed by Vishnu, the worlds' Preceptor.


स्पृशन्तं पादयो: प्रेम्णा व्रीडितं स्वेन कर्मणा ।
सशतक्रतुं परिष्वज्य विद्वेषं विससर्ज ह ॥१८॥
स्पृशन्तम् पादयो: प्रेम्णा touching the feet two feet, with love,
व्रीडितम् स्वेन कर्मणा ashamed of his own act सशतक्रतुम् परिष्वज्य Indra embraced विद्वेषम् विससर्ज ह enmity gave up indeed He touched Indras feet and embraced him with love, being ashmed of his own act and gave up his enimosity towards him.


भगवानथ विश्वात्मा पृथुनोपहृतार्हण: ।
समुज्जिहानया भक्त्या गृहीतचरणाम्बुज: ॥१९॥
भगवान्-अथ विश्वात्मा The Lord, then The Soul of the universe
पृथुना-उपहृत-अर्हण: by Prithu put together the worship समुज्जिहानया भक्त्या with out pouring devotion गृहीत-चरण-अम्बुज: clasped feet lotus Prithu then worshipped The Lord, The Soul of the universe, and with out pouring devotion, clasped the feet lotus.


प्रस्थानाभिमुखोऽप्येनमनुग्रहविलम्बित: ।
पश्यन् पद्मपलाशाक्षो न प्रतस्थे सुहृत्सताम् ॥२०॥
प्रस्थान-अभिमुख:-अपि- to depart inclined also
एनम्-अनुग्रह-विलम्बित: him, by compassion detained पश्यन् पद्म-पलाश-अक्ष: looking, the lotus petal eye (Lord) न प्रतस्थे सुहृत्-सताम् did not proceed, the friend of the noble Even as The lotus petal eyed Lord was inclined to depart, he was detained by his compassion and the Friend of the noble did not proceed as he kept on looking at him.


स आदिराजो रचिताञ्जलिर्हरिं विलोकितुं नाशकदश्रुलोचन: ।
न किञ्चनोवाच स बाष्पविक्लवो हृदोपगुह्यामुमधादवस्थित: ॥२१॥
स: आदि-राज: रचित-अञ्जलि:- he, the primary monarch, forming palms joined
हरिम् विलोकितुम् Shree Hari to see न-अशकत्-अश्रु-लोचन: was not able, tears eyed न किञ्चन-उवाच not anything said स: बाष्प-विक्लव: he with tears choked हृदा-उपगुह्य-अमुम्- by the heart embracing Him अधात्-अवस्थित: held on stood The primary monarch Prithu, could not see Shree Hari because of his eys clouded with tears. He could not say anything because he was choked with tears. He stood there with joined palms, embracing Him in his heart and holding on to Him.


अथावमृज्याश्रुकला विलोकयन्नतृप्तदृग्गोचरमाह पूरुषम् ।
पदा स्पृशन्तं क्षितिमंस उन्नते विन्यस्तहस्ताग्रमुरङ्गविद्विष: ॥२२॥
अथ-अवमृज्य-अश्रु-कला: then wiping the tears flow
विलोकयन्-अतृप्त-दृक्-गोचरम्- gazed, not sated by sight sense आह पूरुषम् said to The Person पदा स्पृशन्तम् क्षितिम्- by feet touching the ground अंस उन्नते on the shoulder raised विन्यस्त-हस्त-अग्रम्- placed hands fingers उरङ्ग-विद्विष: serpents' enemy Then, Prithu wiped the flow of his tears and gazed at The Supreme Person, not satiated by the sense of sight, Him, Who was touching the ground with His feet and had placed the fingers of His hand on the raised shoulder of Gaduda, the enemy of the serpants.


पृथु: उवाच - Prithu said - वरान् विभो त्वद्वरदेश्वराद् बुध: कथं वृणीते गुणविक्रियात्मनाम् ।
ये नारकाणामपि सन्ति देहिनां तानीश कैवल्यपते वृणे न च ॥२३॥
वरान् विभो boons O Omnipresent Lord!
त्वत्-वरद-ईश्वरात् from you the boon givers' Lord बुध: कथम् वृणीते wise (man) how will ask गुण-विक्रिय-आत्मनाम् in the gunas engrossed minded ये नारकाणाम्-अपि which for the hell dwelling also सन्ति देहिनाम् तान्- are for the beings, those ईश कैवल्यपते वृणे न च O Lord! Of final beatitude Lord! ask not and O Omnipresent Lord! Which wise man, from the Lord of the boon givers will ask for the boons which are coveted by those whose minds are engrossed in material world, and which are available even to those beings dwelling in hell. O Lord of final beatitude, I will not ask for such boons.


न कामये नाथ तदप्यहं क्वचिन्न यत्र युष्मच्चरणाम्बुजासव: ।
महत्तमान्तर्हृदयान्मुखच्युतो विधत्स्व कर्णायुतमेष मे वर: ॥२४॥
न कामये नाथ तत्-अपि- not I want, O Master! that also
अहम् क्वचित्-न यत्र युष्मत्- I at all, not where Your चरण-अम्बुज-आसव: feet lotus nectar महत्तम-अन्त:-हृदयात्- the exalted souls' innermost heart मुख-च्युत: विधत्स्व mouth oozing, endow कर्ण-अयुतम्-एष: मे वर: ears ten thousand, this is my boon O Master! I do not want that beatitude also at all, where there is no nectar of Your lotus feet. The oozing of Your praises from the lips of the exalted ones innermost hearts, to listen to, I pray to be endowed with ten thousand ears. This is my boon which I ask for.


स उत्तमश्लोक महन्मुखच्युतो भवत्पदाम्भोजसुधाकणानिल: ।
स्मृतिं पुनर्विस्मृततत्त्ववर्त्मनां कुयोगिनां नो वितरत्यलं वरै: ॥२५॥
स: उत्तमश्लोक that, O Lord of Excellent renown!
महत्-मुख-च्युत: from the exalted's mouths oozing भवत्-पद-अम्भोज Your feet lotus सुधा-कण-अनिल: nectar drops air स्मृतिम् पुन:-विस्मृत- remembrance again forgotten तत्त्व-वर्त्मनाम् कुयोगिनाम् Truth's path, to the fallen Yogis न: वितरति-अलम् वरै: us serves, no need for boons O Lord of excellent renown! That air which is laden with the nectar drops of the praises of Your lotus feet, oozing from the mouths of the exalted souls, brings the memory of the path of Truth, forgotten by we the fallen Yogis. No need for boons.


यश: शिवं सुश्रव आर्यसङ्गमे यदृच्छया चोपशृणोति ते सकृत् ।
कथं गुणज्ञो विरमेद्विना पशुं श्रीर्यत्प्रवव्रे गुणसंग्रहेच्छया ॥२६॥
यश: शिवम् सुश्रव glory auspicious good to hear
आर्य-सङ्गमे यदृच्छया in noble company, willingly च-उपशृणोति ते सकृत् and listens, Yours once कथम् गुणज्ञ: विरमेत्- how virtuous person will stop, विना पशुम् unless an animal श्री:-यत्-प्रवव्रे Laxmi which adopts गुण-संग्रहे-इच्छया virtue to gather intending Unless he is an animal, how will a virtuous person willingly refrain from hearing Your good to hear auspicious glories, in the company of the noble, which even Laxmi adopts intending to inculcate virtues.


अथाभजे त्वाखिलपूरुषोत्तमं गुणालयं पद्मकरेव लालस: ।
अप्यावयोरेकपतिस्पृधो: कलिर्न स्यात्कृतत्वचरणैकतानयो: ॥२७॥
अथ-आभजे त्वा-अखिल- now will adore You, of all
पूरुषोत्तमम् गुण-आलयम् beings the highest, of virtues the repository पद्मकरा-इव लालस: Laxmi like enthusiastically अपि-आवयो:- even between us एक-पति-स्पृधो: one master competition कलि:-न स्यात्- quarrelling may not be कृत-त्वत्-चरण- caused by Your feet एक-तानयो: one concentration Now, like Laxmi, I will enthusiastically adore You, the highest of all beings, and the repository of all virtues, so that between the two of us even there may not be a quarell competing for the same master's, Your feet, with one pointed concentration.


जगज्जनन्यां जगदीश वैशसं स्यादेव यत्कर्मणि न: समीहितम् ।
करोषि फल्ग्वप्युरु दीनवत्सल: स्व एव धिष्ण्येऽभिरतस्य किं तया ॥२८॥
जगत्-जनन्याम् जगदीश in the universal Mother, O Lord of the universe!
वैशसम् स्यात्-एव jealousy may be even यत्-कर्मणि न: समीहितम् in whose role, our interest is included करोषि फल्गु-अपि-उरु do small also great दीन-वत्सल: स्वे एव धिष्ण्ये- of the meek compassionate, in Your own Self अभिरतस्य किम् तया involved, what of her O Lord of the universe! There may be jealousy in the mind of the Mother of the universe, because in her devotion our interest also lies. You consider small service also as more, compassionate as You are to the meek. Involved as You are in Your own Self, what do You have to do of her?


भजन्त्यथ त्वामत एव साधवो व्युदस्तमायागुणविभ्रमोदयम् ।
भवत्पदानुस्मरणादृते सतां निमित्तमन्यद्भगवन्न विद्महे ॥२९॥
भजन्ति-अथ त्वाम्- worship therefore You
अत: एव साधव: even then the noble व्युदस्त-माया-गुण- devoid of Maayaa, the Gunas, विभ्रम-उदयम् delusion, creating mind भवत्-पद-स्मरणात्- Your feet by remembering ऋते सताम् निमित्तम्- besides of the noble purpose अन्यत्-भगवन्-न विद्महे other O Lord! do not know Therefore, O Lord! the noble even though their minds are devoid of Maayaa, Gunas, dellusion, remember Your feet only, beside that the noble have no purpose, which we know of.


मन्ये गिरं ते जगतां विमोहिनीं वरं वृणीष्वेति भजन्तमात्थ यत् ।
वाचा नु तन्त्या यदि ते जनोऽसित: कथं पुन: कर्म करोति मोहित: ॥३०॥
मन्ये गिरम् ते (I) understand words Your
जगताम् विमोहिनीम् the beings to delude वरम् वृणीष्व-इति boon ask for' this भजन्तम्-आत्थ यत् (while) worshipping said which वाचा नु तन्त्या यदि ते by the words (of Vedas) indeed the cords, if Your जन:-असित: कथम् पुन: people materialistic, how again कर्म करोति मोहित: action would perform deluded I understand, that the words 'Ask for a boon', these, spoken by You, as I was worshipping You, were to delude the beings. If the materialistic people were not bound by the cord of Your words of Vedas, how would they perform action, unless they were deluded?


त्वन्माययाद्धा जन ईश खण्डितो यदन्यदाशास्त ऋतात्मनोऽबुधा: ।
यथा चरेद्बालहितं पिता स्वयं तथा त्वमेवार्हसि न: समीहितुम् ॥३१॥
त्वत्-मायया-अद्धा जन: ईश by Your Maayaa, clearly people, O Lord!
खण्डित: यत्-अन्यत्-आशास्ते split away, so that other (things) hope for ऋत-आत्मन:-अबुधा: without You (his real Self), the stupid यथा चरेत्-बाल-हितम् just as does child's welfare पिता स्वयम् तथा त्वम्- father himself, in that manner, You एव-अर्हसि न: समीहितुम् also are expected, to us nurture O Lord! It is clear that deluded by Your Maayaa, the people are split away from You, his real Self, and without that knowledge they aspire for other worldly things. So, as a father is engaged in the welfare of his child, so also You are expected to nuture us.


मैत्रेय उवाच - Maitreya said - इत्यादिराजेन नुत: स विश्वदृक् तमाह राजन् मयि भक्तिरस्तु ते ।
दिष्ट्येदृशी धीर्मयि ते कृता यया मायां मदीयां तरति स्म दुस्त्यजाम् ॥३२॥
इति-आदि-राजेन नुत: thus by the primary monarch, extolled,
स: विश्वदृक् तम्-आह राजन् He The Omniscient, to him said, O King! मयि भक्ति:-अस्तु ते in Me devotion may be yours दिष्ट्या-ईदृशी धी:-मयि fortunately such mental attitude in Me ते कृता यया मायाम् मदीयाम् yours has become, by which in Maayaa of Mine तरति स्म दुस्त्यजाम् will overcome, difficult to escape He, The Omniscient Lord thus extalled by the primary monarch Prithu, said to him, 'O King! May your devotion be in Me. Fortunately your mental attitude in Me is such that you will over come My Maayaa, which is difficult to escape.


तत्त्वं कुरु मयाऽऽदिष्टमप्रमत्त: प्रजापते ।
मदादेशकरो लोक: सर्वत्राप्नोति शोभनम् ॥३३॥
तत्-त्वम् कुरु मया-आदिष्टम्- therefore you do, by Me instructed
अप्रमत्त: प्रजापते carefully, O Ruler of the People! मत्-आदेश-कर: लोक: My biddings carrying out person सर्वत्र-आप्नोति शोभनम् everywhere avails prestige O Ruler of the people! Therefore, carefully do as I have instructed You. A person who carries out My biddings, avails prestige everywhere.


मैत्रेय उवाच - Maitreya said - इति वैन्यस्य राजर्षे: प्रतिनन्द्यार्थवद्वच: ।
पूजितोऽनुगृहीत्वैनं गन्तुं चक्रेऽच्युतो मतिम् ॥३४॥
इति वैन्यस्य राजर्षे: this, Vainya's the royal sage
प्रतिनन्द्य-अर्थ-वद्-वच: welcoming, meaningful like words पूजित:-अनुगृहीत्वा-एनम् worshipped, blessing him गन्तुम् चक्रे-अच्युत: मतिम् to depart made, The Immortal Lord! Mind Like this, The Immortal Lord welcomed the meaningful words of the royal sage Prithu, worshipped by him, and blessing him, He made up His mind to depart.


देवर्षिपितृगन्धर्वसिद्धचारणपन्नगा: ।
किन्नराप्सरसो मर्त्या: खगा: भूतान्यनेकश: ॥३५॥
देव-ऋषि-पितृ-गन्धर्व- the gods, sages, manes, Gandharvas,
सिद्ध-चारण-पन्नगा: Siddhas, Chaaranas, Pannagas, किन्नर-अप्सरस: मर्त्या: Kinnaras, Apsaras, human beings, खगा: भूतानि-अनेकश: birds, beings very many The gods, sages, manes, Gandharvas, Siddhas, Chaaranas, Pannagas, Kinnaras, Apsaras, human beings, birds and many other beings,….


यज्ञेश्वरधिया राज्ञा वाग्वित्ताञ्जलिभक्तित: ।
सभाजिता ययु: सर्वे वैकुण्ठानुगतास्तत: ॥३६॥
यज्ञेश्वर-धिया राज्ञा The Lord of Sacrifice, mentally accepting by the king
वाक्-वित्त-अञ्जलि-भक्तित: words, wealth, salutations, devotion, सभाजिता: ययु: सर्वे: honoured, went all वैकुण्ठ-अनुगता:-तत: Lord Vishnu's followers, from there The king mentally accepted them as The Lord of sacrifices, and honoured them with words, wealth, salutations with joined palms, and devotion, and thus all the followers of Lord Vishnu went away from there.


भगवानपि राजर्षे: सोपाध्यायस्य चाच्युत: ।
हरन्निव मनोऽमुष्य स्वधाम प्रत्यपद्यत ॥३७॥
भगवान्-अपि राजर्षे: Lord also, of the royal sage
स-उपाध्यायस्य च-अच्युत: with the priests, and The Immortal हरन्-इव मन:-अमुष्य stealing as if, mind (heart) their स्वधाम प्रत्यपद्यत to own abode returned The Immortal Lord also, as if stealing the minds and hearts of the royal sage, Prithu, along with the priests, returned to His own abode.


अदृष्टाय नमस्कृत्य नृप: सन्दर्शितात्मने ।
अव्यक्ताय च देवानां देवाय स्वपुरं ययौ ॥३८॥
अदृष्टाय नमस्कृत्य to the invisible, bowing
नृप: सन्दर्शित-आत्मने the king, having revealed to him, अव्यक्ताय च देवानाम् unmanifest, and of the gods देवाय स्वपुरम् ययौ for the god, to own capital went The king, Prithu also, bowing to the Invisible, Who had revealed Himself to him, the Unmanifest by nature and the God of the gods, went away to his capital.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे विंशोऽध्याय: ॥२०॥ Thus ends the twentieth discourse in Book Four of the great and glorious Bhaagavata-Puraana.