श्रीमद्भागवतम् महापुराणम् चतुर्थ: स्कन्ध: द्वाविंश: अध्याय: मैत्रेय उवाच - Maitreya said - जनेषु प्रगृणत्स्वेवं पृथुं पृथुलविक्रमम् ।
तत्रोपजग्मुर्मुनयश्चत्वार: सूर्यवर्चस: ॥१॥
जनेषु प्रगृणत्सु-एवम् (while) the people extolled, like this
पृथुम् पृथुल-विक्रमम् Prithu, of great powers तत्र-उपजग्मु:-मुनय:- there came sages चत्वार: सूर्य-वर्चस: four, Sun like resplendent While the people were thus extalling Prithu of great powers, there came four sage, as respendent as the Sun.


तांस्तु सिद्धेश्वरान् राजा व्योम्नोऽवतरतोऽर्चिषा ।
लोकानपापान् कुर्वत्या सानुगोऽचष्ट लक्षितान् ॥२॥
तान्-तु सिद्ध-ईश्वरान् राजा them indeed the Siddha's lords, the king
व्योम्न:-अवतरत:-अर्चिषा from the skies descending, with splendour लोकान्-अपापान् कुर्वत्या the worlds sinless rendering स-अनुग:-अचष्ट लक्षितान् with attendents saw, recognized The king along with his attendents recognized them, indeed, the lords of the Siddhas, as they, with splendour, descended from the skies, rendering the worlds sinless.


तद्दर्शनोद्गतान् प्राणान् प्रत्यादित्सुरिवोत्थित: ।
ससदस्यानुगो वैन्य इन्द्रियेशो गुणानिव ॥३॥
तत्-दर्शन: उद्गतान् प्राणान् by his sight, the jumping (ahead) life (force)
प्रत्यादित्सु:-इव-उत्थित: to bring back, as arose ससदस्य-अनुग: वैन्य: the members followed by, Vainya इन्द्रियेश: गुणान्-इव the sensuous person, the objects like At their sight, Vainya, Prithu, followed by the members of the meeting, arose as if to bring back his life force, which had jumped ahead, just as a sensuous person jumps at the sight of sense objects.


गौरवाद्यन्त्रित: सभ्य: प्रश्रयानतकन्धर: ।
विधिवत्पूजयाञ्चक्रे गृहीताध्यर्हणासनान् ॥४॥
गौरवात्-यन्त्रित: सभ्य: by (their) esteem, motivated the urbane
प्रश्रया-आनत-कन्धर: by humbleness bowing head विधिवत्-पूजयान्-चक्रे systematically worship conducted गृहीत-अधि-अर्हण-आसनान् accepted the water and were seated on the seat The urbane king was motivated by his esteem for them and ceremoniously worshipped them who had been seated after accepting the arghya, the water to wash.


तत्पादशौचसलिलैर्मार्जितालकबन्धन: ।
तत्र शीलवतां वृत्तमाचरन्मानयन्निव ॥५॥
तत्-पाद-शौच-सलिलै- by that feet washed waters
मार्जित-अलक-बन्धन: sprinkled hair on head तत्र शीलवताम् वृत्तम्- there of the noble behaviour आचरन्-मानयन्-इव exercised, teaching as if He sprinkled the hair of his head with the feet washed water. There, he exercised the behaviour of the noble people, as if to teach the same.


हाटकासन आसीनान् स्वधिश्ण्येष्विव पावकान् ।
श्रद्धासंयमसंयुक्त: प्रीत: प्राह भवाग्रजान् ॥६॥
हाटक-आसन आसीनान् on golden seats, seated
स्व-धिश्ण्येषु-इव-पावकान् by own lustre, like fire श्रद्धा-संयम-संयुक्त: reverence and self-discipline endowed प्रीत: प्राह भव-अग्रजान् delighted spoke to Shiva's elder brothers Seated on their own respective golden seats, they shown with their own lustre like the fire. The king endowed with reverence, self-discipline and delight spoke to them, the elder brothers of Lord Shiva.


पृथु: उवाच - Prithu said - अहो आचरितं किं मे मङ्गलं मङ्गलायना: ।
यस्य वो दर्शनं ह्यासीत् दुर्दर्शानां योगिभि: ॥७॥
अहो आचरितम् किम् मे Oh! performed what by me
मङ्गलम् मङ्गल-आयना: meritorious, auspiciousness repositories यस्य व: दर्शनम् हि-आसीत् whose, our sight indeed was there दुर्दर्शानाम् योगिभि: difficult to be seen by yogis O What meritorious deeds were performed by me, in whose sight the repositories of auspiciousness you people have come, who are difficult to be seen even by the yogis.


किं तस्य दुर्लभतरमिह लोके परत्र च ।
यस्य विप्रा:प्रसीदन्ति शिवो विष्णुश्च सानुग: ॥८॥
किम् तस्य दुर्लभतरम्- what to him, is more unattainable
इह लोके परत्र च in this world, hereafter and यस्य विप्रा:-प्रसीदन्ति whose Braahmanas are pleased शिव: विष्णु:-च Shiva and Vishnu and स-अनुग: with the attendents What is more unattainable to him in this world or hereafter, with whom the Braahmanas, Shiva and Vishnu along with the attendents are pleased.


नैव लक्षयते लोके लोकान् पर्यटतोऽपि यान् ।
यथा सर्वदृशं सर्व आत्मानं येऽस्य हेतव: ॥९॥
न-एव लक्षयते लोके not also is seen by people
लोकान् पर्यटत:-अपि यान् the worlds touring, even whom यथा सर्व-दृशम् सर्व just as all perceiving, all those (the creation) आत्मानम् ये-अस्य हेतव: Self, Who of this is the cause The people are unable to see you all even though you tour all the worlds, just like the creation and the Mahat-tatva cannot see the all percieving Self, Who is the cause of all this.


अधना अपि ते धन्या: साधवो गृहमेधिन: ।
यद्गृहा ह्यर्हवर्याम्बुतृणभूमीश्वरावरा: ॥१०॥
अधना: अपि ते धन्या: unwealthy also, they are wealthy
साधव: गृह-मेधिन: the saintly householders यत्-गृहा: हि-अर्हवर्य- from which houses, indeed saintly people अम्बु-तृण-भूमि-ईश्वर-अवरा: water, mat, floor, the masters and others Even though unwealthy, those saintly householders are wealthy, from whose houses the saintly people, masters and others accept water, mat or floor.


व्यालालयद्रुमा वै तेऽप्यरिक्ताखिलसम्पद: ।
यद्गृहास्तीर्थपादीयपादतीर्थविवर्जिता: ॥११॥
व्याल-आलय द्रुमा: वै snake's housing, trees definitely
ते-अपि-अरिक्त-अखिल-सम्पद: those also not wanting, in all riches यत्-गृहा:-तीर्थ-पादीय- those houses, Lord's devotees' पाद-तीर्थ-विवर्जिता: feet waters are devoid of Though, not wanting in any kind of riches, those houses are definitely like the trees, which are houses of serpents, which are devoid of the feet waters of the Lord's devotees.


स्वागतं वो द्विजश्रेष्ठा यद्व्रतानि मुमुक्षव: ।
चरन्ति श्रद्धया धीरा बाला एव बृहन्ति च ॥१२॥
स्वागतम् व: द्विजश्रेष्ठा: welcome you all Braahmanas exalted
यद्-व्रतानि मुमुक्षव: that vows, wanting beatitude चरन्ति श्रद्धया धीरा follow reverently steadily बाला: एव बृहन्ति च child only celibacy and O Exalted Braahmanas! Welcome to you all. Though yet juvenile, wanting to aquire beatitude, you follow eternally the great vows of celibacy and the like, with reverence and steadiness.


कच्चिन्न: कुशलं नाथा इन्द्रियार्थार्थवेदिनाम् ।
व्यसनावाप एतस्मिन् पतितानां स्वकर्मभि: ॥१३॥
कच्चित्-न: कुशलम् नाथा is at all, our good, O Masters!
इन्द्रिय-अर्थ-अर्थ-वेदिनाम् senses' objects, as worth coveting, knowing only व्यसन-अवाप एतस्मिन् of miseries the centre पतितानाम् स्व-कर्मभि: in this (world) have fallen O Masters! Is there at all any good for us, who have fallen into this center of hub of miseries, this world, because of our own doings and because of our knowing the objects of the senses as the only objects worth coveting?


भवत्सु कुशलप्रश्न आत्मारामेषु नेष्यते ।
कुशलाकुशला यत्र न सन्ति मतिवृत्तय: ॥१४॥
भवत्सु कुशल-प्रश्न among you all, well-being question
आत्मा-रामेषु न-इष्यते in own selves revelling, does not become कुशल-अकुशला: यत्र good and bad where न सन्ति मति-वृत्तय: do not exist mind's thoughts Among you all, the enquiry about the welfare does not arise, because revelling in your own selves, in the thoughts of your minds good and bad do not exist.


तदहं कृतविश्रम्भ: सुहृदो वस्तपस्विनाम् ।
संपृच्छे भव एतस्मिन् क्षेम: केनाञ्जसा भवेत् ॥१५॥
तत्-अहम् कृत-विश्रम्भ: that I, reposing faith
सुहृद: व:-तपस्विनाम् friends you all, of the distressed संपृच्छे भवे एतस्मिन् ask, in birth this क्षेम: केन-अञ्जसा भवेत् welfare by what, easily may be I, reposing faith in you, who are the friends of the distressed, enquire that, by what can there be the easy way for the welfare, in this birth only.


व्यक्तमात्मवतामात्मा भगवानात्मभावन: ।
स्वानामनुग्रहायेमां सिद्धरूपी चरत्यज: ॥१६॥
व्यक्तम्-आत्मवताम्-आत्मा clearly, of the sages The Soul
भगवान्-आत्म-भावन: The Lord, His devotees protector स्वानाम्-अनुग्रहाय-इमाम् for own devotees compassion, on this (earth) सिद्धरूपी चरति-अज: in the form of Siddhas, roams, The Birth less One It is clear that The Birthless Lord, The Self in the sages, His devotees' protector, to shower grace on them, roams this earth, as Siddhas, like you all.


मैत्रेय उवाच - Maitreya said - पृथोस्तत्सूक्तमाकर्ण्य सारं सुष्ठु मितं मधु ।
स्मयमान इव प्रीत्या कुमार: प्रत्युवाच ह ॥१७॥
पृथो:-तत्-सूक्तम्-आकर्ण्य Prithu's that righteous speech hearing
सारम् सुष्ठु: मितम् मधु meaningful, graceful, short and sweet स्मयमान इव प्रीत्या smiling as if delightfully कुमार: प्रत्युवाच ह the Kumaaras answered indeed Having heard the righteous speech of Prithu, which was meaningful, graceful, short and sweet, The Kumaaras, as if smiling, with delight answered.


सत्कुमार उवाच - Sanatkumaar said - साधु पृष्टम् महाराज सर्वभूतहितात्मना ।
भवता विदुषा चापि साधूनां मतिरीदृशी ॥१८॥
साधु पृष्टम् महाराज well asked, O Monarch!
सर्व-भूत-हित-आत्मना all beings good wanting at heart भवता विदुषा च-अपि by you the learned, and also साधूनाम् मति:-ईदृशी of the virtuous mental bent is such O Monarch! learned as you are, this is well asked, as your heart is eager for the good of the people and also that the mental bent of the virtuous is like this.


सङ्गम: खलु साधूनामुभयेषां च सम्मत: ।
यत्सम्भाषणसम्प्रश्न: सर्वेषां वितनोति शम् ॥१९॥
सङ्गम: खलु साधूनाम्- meeting indeed of sages
उभयेषाम् च सम्मत: both and is agreeable यत्-सम्भाषण-सम्प्रश्न: because discussing and questioning सर्वेषाम् वितनोति शम् for all brings happiness Meeting the sage is agreeable for both, the sages and those meeting them, because, the discussions and questions which take place between them, bring happiness to all.


अस्त्येव राजन् भवतो मधुद्विष: पादारविन्दस्य गुणानुवादने ।
रतिर्दुरापा विधुनोति नैष्ठिकी कामं कषायं मलमन्तरात्मन: ॥२०॥
अस्ति-एव राजन् भवत: is there only O King! yours,
मधुद्विष: पाद-अरविन्दस्य of the enemy of Madhu's (Shree Hari)feet lotus गुण-अनुवादने qualities in praising रति:-दुरापा विधुनोति fondness difficult to get, expels नैष्ठिकी कामम् कषायम् incessantly, desire inside latent मलम्-अन्तर-आत्मन: dirt of the inner self O King! You already have the gift of the fondness of praising the qualities of the lotus feet of the enemy of Madhu, Shree Hari, which incessently expels the dirt generated by the latent desires in the inner self.


शास्त्रेष्वियानेव सुनिश्चितो नृणां क्षेमस्य सध्य्रग्विमृशेषु हेतु: ।
असङ्ग आत्मव्यतिरिक्त आत्मनि दृढा रतिर्ब्रह्मणि निर्गुणे च या ॥२१॥
शास्त्रेषु-इयान-एव in the scriptures, like this only
सुनिश्चित: नृणाम् क्षेमस्य is fully decided, of peoples' salvation सध्य्रग्-विमृशेषु हेतु: well defined method असङ्ग आत्म-व्यतिरिक्त non-attachment to things, other than आत्मनि दृढा रति:- in the Self intense love ब्रह्मणि निर्गुणे च या in Brahman the attribute less and which In the scriptures, which have made thorough inquiry into things, it is fully decided that the only well-defined method of salvation of the people is non-attachment to the things, and intense love in attributeless Brahman.


सा श्रद्धया भगवद्धर्मचर्यया जिज्ञासयाऽऽध्यात्मिकयोगनिष्ठया ।
योगेश्वरोपासनया च नित्यं पुण्यश्रव: कथया पुण्यया च ॥२२॥
सा श्रद्धया that (intense love) by reverence
भगवत्-धर्म-चर्यया in Lord's duties discharging जिज्ञासया-आध्यात्मिक- by inquisitiveness into the higher truths योग-निष्ठया in Yoga firmly established योगेश्वर-उपासनया The Lord of Yoga by worshipping च नित्यम् पुण्यश्रव: and every day the sacred renown's कथया पुण्यया च stories purifying and That intense love is attained by reverence, in discharging the duties towards The Lord, the inquisitiveness to know the higher truths, by being firmly established in Yoga, by worshipping the Lord of Yoga, and by daily listening to the stories of the sacred renown Lord.


अर्थेन्द्रियारामसगोष्ठ्यतृष्णया तत्सम्मतानामपरिग्रहेण च ।
विविक्तरुच्या परितोष आत्मन् विना हरेर्गुणपीयूषपानात् ॥२३॥
अर्थ-इन्द्रिय-आराम- wealth, sense (objects) pursuing
स-गोष्ठि-अतृष्णया that company, not thirsting for तत्-सम्मतानाम्- that inclination keeping अपरिग्रहेण च (things) not collecting and विविक्त-रुच्या in solitude having liking परितोष आत्मन् satisfied self विना हरे:-गुण- except by Hari's virtues पीयूष-पानात् nectar drinking (That) intense love can be had by not indulging in wealth and sense objects persuing, not thirsting for that company which is inclined to such persuits, and not collecting such things, but by having a liking for solitude, self satisfied and loving to drink the nectar of Shree Hari's virtues' narration.


अहिंसया पारमहंस्यचर्यया स्मृत्या मुकुन्दाचरिताग्र्यसीधुना ।
यमैरकामैर्नियमैश्चाप्यनिन्दया निरीहया द्वन्द्वतितिक्षया च ॥२४॥
अहिंसया पारमहंस्य-चर्यया by non-violence, for salvation practicing
स्मृत्या मुकुन्द-आचरित- by remembering, Mukunda's glories अग्र्य-सीधुना the peerless nectar यमै:-अकामै:-नियमै:- by discipline, non- attachment, daily duties, च-अपि-अनिन्दया and also not criticizing निरीहया non-accumulation द्वन्द्व-तितिक्षया च of the dualities bearing with It can be had by non-violence, pursuing the path of salvation, by remembering the peerless nectar of Mukunda's glories, by discipline, non-attachment, daily duties, non-judgemental, non accumulation, and bearing with dualities.


हरेर्मुहुस्तत्परकर्णपूरगुणाभिधानेन विजृम्भमाणया ।
भक्त्या ह्यसङ्ग: सदसत्यनात्मनि स्यान्निर्गुणे ब्रह्मणि चाञ्जसा रति: ॥२५॥
हरे:-मुहु:- of Hari, again and again
तत्पर-कर्ण-पूर- His devotees ears pleasing गुण-अभिधानेन qualities singing by विजृम्भमाणया ever increasing भक्त्या हि-असङ्ग: devotion indeed non-attachment to सत्-असत्-अनात्मनि cause and effect material objects स्यात्-निर्गुणे ब्रह्मणि then will be in attribute less Brahman च-अञ्जसा रति: and easily love When the qualities of Shree Hari which are pleasing to the ears of His devotees, are sung of, again and again, then there is ever increasing devotion, which leads to non-attachment to cause and effect and material objects, then, in no time, there is love for the attribute-less Brahman.


यदा रतिर्ब्रह्मणि नैष्ठिकी पुमानाचार्यवान् ज्ञानविरागरंहसा ।
दहत्यवीर्यं हृदयं जीवकोशं पञ्चात्मकं योनिमिवोत्थितोऽग्नि: ॥२६॥
यदा रति:-ब्रह्मणि नैष्ठिकी when, love in Brahman incessant
पुमान्-आचार्यवान् a man with a preceptor ज्ञान-विराग-रंहसा by knowledge and dispassion force दहति-अवीर्यम् हृदयम् burns the ego of the self जीव-कोशम् पञ्च-आत्मकम् the subtle body of the five elements योनिम्-इव-उत्थित:-अग्नि: in the source (wood) like arising fire When the love in Brahman is incessent, a man with a preceptor, by the force of knowledge and dispassion, burns the ego of the self, which is the subtle body of the five elements, envoloping the self, just as the fire arising in the wood burns the wood.


दग्धाशयो मुक्तसमस्ततद्गुणो नैवात्मनो बहिरन्तर्विचष्टे ।
परात्मनोर्यद् व्यवधानं पुरस्तात् स्वप्ने यथा पुरुषस्तद्विनाशे ॥२७॥
दग्ध-आशय: मुक्त-समस्त- burnt subtle body, freed of all
तत्-गुण: न-एव-आत्मन: its (latent) desires, not also of the soul बहि:-अन्त:-विचष्टे outside and inside perceives पर-आत्मन: यत् व्यवधानम् in the Over soul and the soul, that difference पुरस्तात् स्वप्ने यथा before the dream, just as पुरुष:-तत्-विनाशे a person, its breaking When the subtle body is burnt, the soul is freed of all the latent desires, and outside and inside of it, and in the soul and Over Soul the difference, it does not percieve, just as a person does not percieve the events of the dream before the dream and after it breaks.


आत्मानमिन्द्रियार्थं च परं यदुभयोरपि ।
सत्याशय उपाधौ वै पुमान् पश्यति नान्यदा ॥२८॥
आत्मानम्-इन्द्रिय-अर्थम् his own self, the senses and their objects
च परम् यत्-उभयो:-अपि and the latter (ego) which, both even सति-आशये उपाधौ वै being in subtle body, the substances indeed पुमान् पश्यति न-अन्यदा man perceives, not otherwise The subtle body being the substance, man percieves both, his own self, the senses and their objects, connecting these, the ego, not otherwise.


निमित्ते सति सर्वत्र जलादावपि पूरुष: ।
आत्मनश्च परस्यापि भिदां पश्यति नान्यदा ॥२९॥
निमित्ते सति सर्वत्र substance being everywhere
जल-आदौ-अपि पूरुष: water mirror also, a man आत्मन:-च परस्य-अपि self and image also भिदाम् पश्यति न-अन्यदा difference sees, not otherwise Everywhere, in the world, only when the substance is present, like water and mirror etc., does a man see himself and the image and the difference, not otherwise.


इन्द्रियैर्विषयाकृष्टेराक्षिप्तं ध्यायतां मन: ।
चेतनां हरते बुद्धे: स्तम्बस्तोयमिव ह्रदात् ॥३०॥
इन्द्रियै:-विषय-आकृष्टे:- by the sense objects drawn
आक्षिप्तम् ध्यायताम् मन: distracted, thinking (of them) the mind चेतनाम् हरते बुद्धे: intellect distracts of the mind स्तम्ब:-तोयम्-इव ह्रदात् clump of grass water like from the pond Drawn towards the sense objects, and the intellect of the mind thus distracted, loses the discriminitive power, just as a clump of grass imperceptibly draws water from the pond.


भ्रश्यत्यनु स्मृतिश्चित्तं ज्ञानभ्रंश: स्मृतिक्षये ।
तद्रोधं कवय: प्राहुरात्मापह्नवमात्मन: ॥३१॥
भ्रश्यति-अनु स्मृति:-चित्तम् is destroyed after memory (after) reason
ज्ञान-भ्रंश: स्मृति-क्षये wisdom is lost, when memory is destroyed तत्-रोधम् कवय: प्राहु:- that loss, the sages say आत्म-अपह्नवम्-आत्मन: self ruining, by the self After reason is lost, memory is destroyed, and when memory is destroyed, wisdom is lost. That loss, the loss of wisdom is what the sages say is the ruining of the self by the self.


नात: परतरो लोके पुंस: स्वार्थव्यतिक्रम: ।
यदध्यन्यस्य प्रेयस्त्वमात्मन: स्वव्यतिक्रमात् ॥३२॥
न-अत: परतर: लोके not from this greater, in the world
पुंस: स्वार्थ-व्यतिक्रम: of the people, self-interest destruction यत्-अधि-अन्यस्य प्रेयस्त्वम्- than in other, attachment आत्मन: स्व-व्यतिक्रमात् of self from self-destruction There is no other greater distruction of the self-interest, of the people in this world, than by the attachment to other things, which is the self-distruction of the self.


अर्थेन्द्रियार्थाभिध्यानं सर्वार्थापह्नवो नृणाम् ।
भ्रंशितो ज्ञानविज्ञानाद्येनाविशति मुख्यताम् ॥३३॥
अर्थ-इन्द्रिय-अर्थ-अभिध्यानम् wealth, sense objects, preoccupation
सर्व-अर्थ-अपह्नव: नृणाम् all interests ruination of man भ्रंशित: ज्ञान-विज्ञानात्- cut asunder, from knowledge and wisdom येन-आविशति मुख्यताम् by which enters, immobile (creation) By constantly pursuing wealth and the sense objects, all the interests of man are ruined. He being cut asunder from knowledge and wisdom, is reborn in the creation of the immobile species.


न कुर्यात्कर्हिचित्सङ्गं तमस्तीव्रं तितीरिषु: ।
धर्मार्थकाममोक्षाणां यदत्यन्तविघातकम् ॥३४॥
न कुर्यात्-कर्हिचित्-सङ्गम् not may do, ever attachment
तम:-तीव्रम् तितीरिषु: the darkness intense (world), willing to cross over धर्म-अर्थ-काम-मोक्षाणाम् of religious merit, wealth, sense gratification, liberation यत्-अत्यन्त विघातकम् that which is very detrimental The one who is wanting to cross over the intense dark world, may not be attached to any thing which is detrimental to religious merit, wealth, sense gratification and liberation.


तत्रापि मोक्ष एवार्थ आत्यन्तिकतयेष्यते ।
त्रैवर्ग्योर्थो यतो नित्यं कृतान्तभयसंयुत: ॥३५॥
तत्र-अपि मोक्ष: एव-अर्थ: there also, liberation alone is the purpose
आत्यन्तिकतया-इष्यते highly acknowledged त्रैवर्ग्य:-अर्थ: यत: नित्यम् the three purposes, because always कृतान्त-भय-संयुत: of death fear is exposed There also, of the four also, liberation is acknowledged as the highest purpose of life, because the other three are always exposed to the fear of death.


परेऽवरे च ये भावा गुणव्यतिकरादनु ।
न तेषां विद्यते क्षेममीशविध्वंसिताशिषाम् ॥३६॥
परे-अवरे च ये भावा: the high and low, and those creations
गुण-व्यतिकरात्-अनु the Gunas equilibrium (disturbed) after न तेषाम् विद्यते क्षेमम्- not theirs is stability ईश-विध्वंसित-आशिषाम् by (Time) God destroyed, their survival The orders of the higher and lower creations, stabily is not there, after the disturbed equilibrium of the Gunas, because the powerful God of Time destroys their hope of survival.


तत्त्वं नरेन्द्र जगतामथ तस्थुषां च देहेन्द्रियासुधिषणात्मभिरावृतानाम् ।
य: क्षेत्रवित्तपतया हृदि विश्वमावि: प्रत्यक् चकास्ति भगवांस्तमवेहि सोऽस्मि ॥३७॥
तत्-त्वम् नरेन्द्र जगताम्- therefore O King! of the worlds,
अथ तस्थुषाम् च देह-इन्द्रिय- now, of immobile and by body, senses, असु-धिषण-आत्मभि:- vital airs, intellect and ego आवृतानाम् pervaded य: क्षेत्रवित्-तपतया हृदि that Ruler, by own lustre in the heart विश्वम्-अवि: प्रत्यक् चकास्ति all-pervading, The Protector, perceptibly shines भगवान्-तम्- The Lord, Him एव-एहि स:-अस्मि alone know, He am Therefore O King! The All-pervading Lord, The Protector, The Ruler, who by His own lustre shines in the hearts of the immobile and mobile beings who are invested with body, senses, the vital airs, the intellect and ego, Him alone, know as your very Self, as, He I am.


यस्मिन्निदं सदसदात्मतया विभाति माया विवेकविधुति स्रजि वाहिबुद्धि: ।
तं नित्यमुक्तपरिशुद्धविबुद्धतत्त्वं प्रत्यूढकर्मकलिलप्रकृतिं प्रपद्ये ॥३८॥
यस्मिन्-इदम् सत्-असत्- in Whom this (universe) in cause and effect
आत्मतया विभाति माया form, appears as Maayaa विवेक-विधुति by discriminative intelligence, false स्रजि वा-अहि-बुद्धि: in garland or serpent understanding तम् नित्य-मुक्त-परिशुद्ध- Him ever free, taintless, विबुद्ध-तत्त्वम् प्रत्यूढ-कर्म- enlightened principle, devoid of the Karmas कलिल-प्रकृतिम् प्रपद्ये defiled nature, I resort to I resort to Him, in Whom this universe, as cause and effect appears as Maayaa, by discriminative intelligence, it is false, just as the understanding of a serpent in a garland. I resort in Him, Who is ever-free, is taintless, is the enlightened principle, and is devoid of the defiled nature of the Karmas of the jeevas.


यत्पादपङ्कजपलाशविलासभक्त्या कर्माशयं ग्रथितमुद्ग्रथयन्ति सन्त: ।
तद्वन्न रिक्तमतयो यतयोऽपि रुद्धस्रोतोगणास्तमरणं भज वासुदेवम् ॥३९॥
यत्-पाद-पङ्कज-पलाश- on Whose feet, lotus bunch
विलास-भक्त्या कर्म-आशयम् splendour devoted, Karma's conglomerate (ego) ग्रथितम्-उद्ग्रथयन्ति सन्त: formed, cut off the pious souls तत्-वत्-न रिक्त-मतय: like that not, non-attached minded यतय:-अपि रुद्ध-स्रोतोगणा:- recluses also, with withdrawn senses from the objects तम्-अरणम् भज वासुदेवम् That refuge, resort to Vaasudeva As the pious souls cut off the ego, which is the conglomerate of the Karma's, by devotion to the splendour to the bunch of Whose lotus feet, in that manner, even the non-attached minded, who have withdrawn their senses from the objects, those recluses also are not able to do. To That sole Refuge, Lord Vaasudeva, resort to.


कृच्छ्रो महानिह भवार्णवमप्लवेशां षड्वर्गनक्रमसुखेन तितीर्षन्ति ।
तत्त्वं हरेर्भगवतो भजनीयमङ्घ्रिं कृत्वोडुपं व्यसनमुत्तर दुस्तरार्णम् ॥४०॥
कृच्छ्र: महान्-इह difficult very much here
भव-अर्णवम्-अप्लम्- the universe ocean without boat ईशाम् षड्वर्ग-नक्रम्- of The Lord, by six (five senses and mind) crocodiles असुखेन तितीर्षन्ति in agony, wanting to cross तत्-त्वम् हरे:-भगवत: therefore, you, of The Lord Shree Hari भजनीयम्-अङ्घ्रिम् worthy of worship the feet कृत्वा-उडुपम् making the boat व्यसनम्-उत्तर दुस्तर-अर्णम् misery cross, difficult to cross ocean Those wanting to cross the ocean of the universe without the boat of The Lord, experience great agony as it is infested with the six fierce crocodiles, the five senses and the mind. Therefore, making the boat of the feet of Lord Shree Hari, which are worthy of worship, you cross the ocean of misery, which is otherwise difficult to cross.


मैत्रेय उवाच - Maitreya said - स एवं ब्रह्मपुत्रेण कुमारेणात्ममेधसा ।
दर्शितात्मगति: सम्यक्प्रशस्योवाच तं नृप: ॥४१॥
स: एवम् ब्रह्म-पुत्रेण he (the king) like this, by Brahma's son
कुमारेण-आत्म-मेधसा Kumara, the Self knower दर्शित-आत्मगति: enlightened about the self nature सम्यक्-प्रशस्य- well praising उवाच तम् नृप: said to him the king The king was thus enlightened about the true nature of the self by the son of Brahmaa, the self knower, Kumaaras Then, praising him well, the king said to him …


राजा उवाच - The King said - कृतो मेऽनुग्रह: पूर्वं हरिणाऽऽर्तानुकम्पिना ।
तमापादयितुं ब्रह्मन् भगवन् यूयमागता: ॥४२॥
कृत: मे-अनुग्रह: पूर्वम् was done to me, favour before
हरिणा-आर्त-अनुकम्पिना by Shree Hari, to the afflicted kind तम्-आपादयितुम् that to fulfil ब्रह्मन् भगवन् O Brahma knowing sage! यूयम्-आगता: you have come Shree Hari, Who is kind to the afflicted, had done a favour to me before. To fulfill that, you, the Brahman knowing sages! Have come here.


निष्पादितस्य कार्त्स्न्येन भगवद्भिर्घृणालुभि: ।
साधूच्छिष्टं हि मे सर्वमात्मना सह किं ददे ॥४३॥
निष्पादितस्य कार्त्स्न्येन made fruitful, in totality
भगवद्भि:-घृणालुभि: by you all, the compassionate ones साधु-उच्छिष्टम् हि by the pious souls favoured only मे सर्वम्-आत्मना सह of me everything, the soul included किम् ददे what (can) I give Of me, everything is made fruitful by you all who are compassionate, and everything of me is a favour granted by the pious souls, even my soul. What can I, then, give?


प्राणा दारा: सुता ब्रह्मन् गृहाश्च सपरिच्छदा: ।
राज्यं बलं मही कोश इति सर्वं निवेदितम् ॥४४॥
प्राणा: दारा: सुता: ब्रह्मन् (my) life, wife, sons,O Brahman!
गृहा:-च सपरिच्छदा: houses and with the attendents राज्यम् बलम् मही कोश: kingdom, army, land, treasury, इति सर्वम् निवेदितम् this all is offered I offer to you, O Brahman! My life, wife, sons, houses with the attendents etc., kingdom, army, land, treasury and all this, (even though favoured by you only).


सैन्यापत्यं च राज्यं च दण्डनेतृत्वमेव च ।
सर्वलोकाधिपत्यं च वेदशास्त्रविदर्हति ॥४५॥
सैन्यापत्यम् च राज्यम् च commanding of armies, and the kingdom and
दण्ड-नेतृत्वम्-एव च policies, and leadership also, and सर्व-लोक-अधिपत्यम् च all worlds' presiding over वेद-शास्त्र-विद्-अर्हति Vedas' and scriptures knowers, are worthy of (You), The knowers of the Vedas and the scriptures, only are capable of commanding the armies and the kingdom, of directing policies and leadership, and presiding over all the worlds.


स्वमेव ब्राह्मणो भुङ्क्ते स्वं वस्ते स्वं ददाति च ।
तस्यैवानुग्रहेणान्नं भुञ्जते क्षत्रियादय: ॥४६॥
स्वम्-एव ब्राह्मण:भुङ्क्ते own only, the Braahmanas eat
स्वम् वस्ते स्वम् ददाति च own (clothing) wear, own (property) gives and तस्य-एव-अनुग्रहेण- by his only grace अन्नम्- भुञ्जते क्षत्रिय-आदय: food eats, the Kshatriya and other (casts) The Braahmana eats his own food, wears his own cloathing, gives his own property. It is by his grace only that the Kshatriyas and other casts eat food.


यैरीदृशी भगवतो गतिरात्मवादे एकान्ततो निगमिभि: प्रतिपादिता न: ।
तुष्यन्त्वदभ्रकरुणा: स्वकृतेन नित्यं को नाम तत्प्रतिकरोति विनोदपात्रम् ॥४७॥
यै:-ईदृशी भगवत: by whom, such Lord's (devotion)
गति:-आत्म-वादे the path to self knowledge एकान्तत: निगमिभि: precisely, by the ones well versed in Vedas प्रतिपादिता न: तुष्यन्तु- expounded to us, may they be satisfied, अदभ्र-करुणा: स्वकृतेन the greatly compassionate, by their own deeds, नित्यम् क: नाम always, who man तत्-प्रतिकरोति विनोद-पात्रम् that repays, (would be) stalk of laughter The ones who are well-versed in the Vedas, by whom the devotion to The Lord, by which such knowledge of Self is gained, expounded precisely, may they the greatly compassionate Braahmanas, be satisfied by their own deeds. Which man, by repaying for that, will be a stalk of laughter?


मैत्रेय उवाच - Maitreya said - त आत्मयोगपतय आदिराजेन पूजिता: ।
शीलं तदीयं शंसन्त: खेऽभूवन्मिषतां नृणाम् ॥४८॥
ते आत्म-योग-पतय: they, self-knowledge masters
आदि-राजेन पूजिता: by the primary monarch, worshipped शीलम् तदीयम् शंसन्त: conduct his appreciating खे-अभूवन्- in the sky arose मिषताम् नृणाम् looked on as the people They, the Kumaaras, the masters of the self-knowledge, were worshipped by the primary monarch Prithu. Appreciating the king's conduct, they arose in the sky as the people looked on.


वैन्यस्तु धुर्यो महतां संस्थित्याध्यात्मशिक्षया ।
आप्तकाममिवात्मानं मेन आत्मन्यवस्थित: ॥४९॥
वैन्य:-तु धुर्य: महताम् Vainya, (Prithu), of course, foremost of the exalted
संस्थित्य-अध्यात्म-शिक्षया with the mind concentrated in spiritual practice आप्तकामम्-इव-आत्मानम् fulfilled of desires like himself मेने आत्मनि-अवस्थित: regarded, in Self established Vainya, Prithu, ofcourse regarded himself as fulfilled of desires, he having concentrated his mind in spiritual practices and being established in the Self.


कर्माणि च यथाकालं यथादेशं यथाबलम् ।
यथोचितं यथावित्तमकरोद्ब्रह्मसात्कृतम् ॥५०॥
कर्माणि च यथा-कालम् activities and as per time
यथा-देशम् यथा-बलम् as per place, as per ability यथा-उचितम् यथा-वित्तम्- as was proper, as per wealth अकरोद्-ब्रह्मसात्-कृतम् performed, to Brahman dedicated He carried out his activities according to the right time, place, ability, propriety and expense, dedicating it to Brahman.


फलं ब्रह्मणि विन्यस्य निर्विषङ्ग: समाहित: ।
कर्माध्यक्षं च मन्वान: आत्मानं प्रकृते: परम् ॥५१॥
फलम् ब्रह्मणि विन्यस्य fruits (of actions), in Brahman resigning
निर्विषङ्ग: समाहित: unattached, concentrating कर्म-अध्यक्षम् च मन्वान: of the actions a witness and considering आत्मानम् प्रकृते: परम् himself, beyond Prakriti He resigned the fruits of his actions to Brahman, and with a concentrated mind regarded himself as a witness to the actions, he considered himself beyond Prakriti and was unattached to everything.


गृहेषु वर्तमानोऽपि स साम्राज्यश्रियान्वित: ।
नासज्जतेन्द्रियार्थेषु निरहंमतिरर्कवत् ॥५२॥
गृहेषु वर्तमान:-अपि स: in household remaining also he
साम्राज्य-श्रिया-अन्वित: by royal fortune endowed न-आसज्जत-इन्द्रिय-अर्थेषु did not attach to sense objects निरहम् मति:-अर्कवत् without ego mind Sun like Though he remained as a householder and was endowed with royal fortune, he was not attached to the sense objects, and he was without ego with a mind like the Sun.


एवमध्यात्मयोगेन कर्माण्यनुसमाचरन् ।
पुत्रानुत्पादयामास पञ्चर्चिष्यात्मसम्मतान् ॥५३॥
एवम्-अध्यात्म-योगेन like this, by in Self fixed
कर्माणि-अनुसमाचरन् in the activities, timely conducting पुत्रान्-उत्पादयामास पञ्च- sons begot five अर्चिषि-आत्म-सम्मतान् from Archi, self like In this manner, with his mind fixed on the self, he carried out his activities, timely. He begot five sons, who were like him, from Archi, his wife.


विजिताश्वं धूम्रकेशं हर्यक्षं द्रविणं वृकम् ।
सर्वेषां लोकपालानां दधारैक: पृथुर्गुणान् ॥५४॥
विजिताश्वम् धूम्रकेशम् (named) Vijitaashva, Dhoomrakesh,
हर्यक्षम् द्रविणम् वृकम् Haryaksha, Dravina, Vrika सर्वेषाम् लोकपालानाम् of all the regional gods दधार-एक: पृथु:-गुणान् took on alone, Prithu the qualities The five sons were namely, Vijitaashva, Dhoomrakesh, Haryaksha, Dravina, Vrika. Prithu alone took on all the qualities of all the regional gods.


गोपीथाय जगत्सृष्टे: काले स्वे स्वेऽच्युतात्मक: ।
मनोवाग्वृत्तिभि: सौम्यैर्गुणै: संरञ्जयन् प्रजा: ॥५५॥
गोपीथाय जगत्-सृष्टे: (he) protected the worlds' creation
काले स्वे स्वे-अच्युत-आत्मक: in time proper, of The Immortal Lord a part मन:-वाक्-वृत्तिभि: सौम्यै:- by mind, speech, conduct, and charming गुणै: संरञ्जयन् प्रजा: virtues delighted the people He protected the creation of the world in the proper time, and delighted the people by his mind, speech, conduct and charming virtues.


राजेत्यधान्नामधेयं सोमराज इवापर: ।
सूर्यवद्विसृजन् गृह्णन् प्रतपंश्च भुवो वसु ॥५६॥
राजा-इति-अधात्-नामधेयम् 'Raja' this bore the name
सोमराज: इव-अपर: moon (Soma Raja), like another सूर्य-वत्-विसृजन् गृह्णन् Sun like giving, taking, प्रतपन्-च भुव: वसु having authority and on people (earth) wealth (resources) Having the cool delightful nature, he bore the name "Raja" like another moon. Like the Sun drains the moisture of the earth, he lavied taxes, like the Sun releases it during rains, he gave wealth in times of femine, and thus exercised his authority.


दुर्धर्षस्तेजसेवाग्निर्महेन्द्र इव दुर्जय: ।
तितिक्षया धरित्रीव द्यौरिवाभीष्टदो नृणाम् ॥५७॥
दुर्धर्ष:-तेजसा-इव-अग्नि:- formidable in splendour like fire
महेन्द्र: इव दुर्जय: Indra like unconquerable तितिक्षया धरित्री-इव in forbearance earth like द्यौ:-इव-अभीष्टद: नृणाम् heaven like, desires bestowing to the people He was formidable in splendour, like fire, unconquerable like Indra, earth like in forebearence, and heaven like in bestowing the desires of the people.


वर्षति स्म यथाकामं पर्जन्य इव तर्पयन् ।
समुद्र इव दुर्बोध: सत्त्वेनाचलराडिव ॥५८॥
वर्षति स्म यथा-कामम् showers, as desired desires
पर्जन्य: इव तर्पयन् rain god like gratifying समुद्र: इव दुर्बोध: ocean like deep understanding सत्त्वेन-अचल-राड्-इव in firmness, mountain king like (Sumeru) He gratified the people by showering their desired objects, like the rain god. He had an unfathomable understanding like the ocean. In firmness, he was like the mountain king, the Sumeru.


धर्मराडिव शिक्षायामाश्चर्ये हिमवानिव ।
कुबेर इव कोशाढ्यो गुप्तार्थो वरुणो यथा ॥५९॥
धर्म-राड्-इव शिक्षायाम्- Yama like, in punishing
आश्चर्ये हिमवान्-इव in surprises Himalaya like कोश-आढ्य: कोश-आढ्य: Kuber like, treasury increaser गुप्त-अर्थ: वरुण: यथा undisclosed wealth, Varuna like He was like Yama in meting punishment, like Himaalayas in acquiering surprises, like Kubera in increasing the treasury and Varuna like in gaurding his undisclosed wealth.


मातरिश्वेव सर्वात्मा बलेन सहसौजसा ।
अविषह्यतया देवो भगवान् भूतराडिव ॥६०॥
मातरिश्वा-इव सर्वात्मा wind god like, everywhere pervading
बलेन सहसा-औजसा by power, by sense power, by vitality अविषह्यतया in irresistibility देव: भगवान् भूत-राड्-इव Lord Shiva, the ghosts' Ruler like Like the wind, he went everywhere, and was like Him in power, sensibility and vitality. He was irresistible like The Lord Shiva, the Ruler of the ghosts.


कन्दर्प इव सौन्दर्ये मनस्वी मृगराडिव ।
वात्सल्ये मनुवन्नृणां प्रभुत्वे भगवानज: ॥६१॥
कन्दर्प: इव सौन्दर्ये god of love like in beauty
मनस्वी मृगराड्-इव in spirit animal's king (lion) like वात्सल्ये मनुवत्-नृणाम् in paternal love, Manu like for the people प्रभुत्वे भगवान्-अज: in lordship, Lord Brahmaa In beauty he was like the god of love, Kandarpa, in spirit, like the king of animals, the lion, in paternal love, for the people, he was like Swayambhuva Manu, and in Lordship like Brahmaa.


बृहस्पतिर्ब्रह्मवादे आत्मवत्त्वे स्वयं हरि: ।
भक्त्या गोगुरुविप्रेषु विष्वक्सेनानुवर्तिषु ।
ह्रिया प्रश्रयशीलाभ्यामात्मतुल्य: परोद्यमे ॥६२॥
बृहस्पति:-ब्रह्मवादे Brihaspati (the preceptor of gods) in Vedas' expounding
आत्मवत्त्वे स्वयम् हरि: in self-control, Himself Shree Hari भक्त्या गो-गुरु-विप्रेषु in devotion to cow, preceptor and Braahmanas विष्वक्सेन-अनुवर्तिषु and in The Lord's devotees, ह्रिया प्रश्रय-शीलाभ्याम्- in modesty, humility, amiability , आत्मतुल्य: परोद्यमे like himself, (and) in welfare of others He was as good as Brihaspati, the preceptor of the gods, in expounding the Vedas. In self-control He was like Shree Hari Himself. In devotion for the cows, preceptors, Braahmanas, and the devotees of The Lord, and in modesty, humility, amibiality and in doing good to others, he had no match other than himself.


कीर्त्योर्ध्वगीतया पुम्भिस्त्रैलोक्ये तत्र तत्र ह ।
प्रविष्ट: कर्णरन्ध्रेषु स्त्रीणां राम: सतामिव ॥६३॥
कीर्त्या-ऊर्ध्व-गीतया by glory highly sung
पुम्भि:-त्रैलोक्ये by people in the three worlds तत्र तत्र ह here and there indeed प्रविष्ट: कर्ण-रन्ध्रेषु entered in the ear orifices स्त्रीणाम् राम: सताम्-इव of the women, Rama the pious men like The people highly sang his glory in the three worlds everywhere, which reached even the ears of the women, just as the glory of Rama had entered the ears of the pious men.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे पृथुचरिते द्वाविंशोऽध्याय: ॥२२॥ Thus ends the twenty-second discourse forming part of the Story of king Prithu, in Book Four of the great and glorious Bhaagavata-Puraana.