श्रीमद्भागवतमहापुराणम् चतुर्थ: स्कन्ध: त्रयोविंश: अध्याय: मैत्रेय उवाच - Maitreya said - दृष्ट्वाऽऽत्मानं प्रबयसमेकदा वैन्य आत्मवान् ।
आत्मना वर्धिताशेषस्वानुसर्ग: प्रजापति: ॥१॥
दृष्ट्वा-आत्मानम् प्रबयसम्- realizing, himself getting old
एकदा वैन्य: आत्मवान् one day Vainya, the self-controlled आत्मना वर्धित-अशेष- by himself nurtured endless स्व-अनुसर्ग: प्रजा-पति: own creation, the peoples' protector The self-controlled, and peoples' protector, Vainya, who had himself nurtured his own endless creation, one day realized that he was getting old.


जगतस्तस्थुषश्चापि वित्तदो धर्मभृत्सताम् ।
निष्पादितेश्वरादेशो यदर्थमिह जज्ञिवान् ॥२॥
जगत:-तस्थुष:- of the mobile immobile
च-अपि वित्तद: and also livelihood giving धर्म-भृत्-सताम् virtue practicing supporting the virtuous निष्पादित-ईश्वर-आदेश: discharged, The Lords commission यत्-अर्थम्-इह जज्ञिवान् for which purpose here was born He provided for the livelihood of all the mobile and the immobile beings also, supporting the practice of virtues of the virtuous, he discharged the commission of The Lord, the purpose for which he was born here.


आत्मजेष्वात्मजां न्यस्य विरहाद्रुदतीमिव ।
प्रजासु विमन:स्वेक: सदारोऽगात्तपोवनम् ॥३॥
आत्मजेषु-आत्मजाम् न्यस्य to sons, the daughter (earth) entrusted
विरहात्-रुदतीम्-इव from separation crying as if प्रजासु विमन:सु- when the people sad एक: सदार:- alone with wife अगात्-तपोवनम् went away to the hermitage He entrusted the earth, daughter like, who wept as if due to seperation from him, to the sons, and leaving the people who were sad, he went away to the hermitage with his wife, unattended.


तत्राप्यदाभ्यनियमो वैखानससुसम्मते ।
आरब्ध उग्रतपसि यथा स्वविजये पुरा ॥४॥
तत्र-अपि-अदाभ्य-नियम: there also, uninterrupted (following) the rules
वैखानस-सुसम्मते in Vaanaprastha, well defined आरब्ध उग्र-तपसि began severe asceticism यथा स्व-विजये पुरा like, in own (domain) conquering before There also, he began the practice of severe asceticism, uninturrupted following the well-defined rules of the Vaana-prastha Ashrama, with the same zest that he had conquered his own domain before.


कन्दमूलफलाहार: शुष्कपर्णाशन: क्वचित् ।
अब्भक्ष: कतिचित्पक्षान् वायुभक्षस्तत: परम् ॥५॥
कन्द-मूल-फल-आहार: bulb roots, fruits for food
शुष्क-पर्ण-आशन: dry leaves eating क्वचित् अब्भक्ष: sometimes water drinking कतिचित्-पक्षान् for some fortnights वायु-भक्ष:-तत: परम् air eating, that after He subsisted on bulbs, roots, and fruits for food, sometimes he ate dry leaves, at times drank water only and after that lived on air alone.


ग्रीष्मे पञ्चतपा वीरो वर्षास्वासारषाण्मुनि: ।
आकण्ठमग्न: शिशिरे उदके स्थण्डिलेशय: ॥६॥
ग्रीष्मे पञ्च-तपा वीर: in summers five heat basked the Brave (Prithu)
वर्षासु-आसार-षाट्-मुनि: in the rains, the showers bore, the hermit आकण्ठ-मग्न: शिशिरे till neck immersed, in winters उदके स्थण्डिले-शय: in water, on floor sleeping The brave Prithu basked in the five fires in the summers, the hermit bore harsh showeres, in the rains, and in the winters was immersed in water uptil the neck, and always slept on the bare ground.


तितिक्षुर्यतवाग्दान्त ऊर्ध्वरेता जितानिल: ।
आरिराधयिषु: कृष्णमचरत्तप उत्तमम् ॥७॥
तितिक्षु:- forbearing dualities
यत-वाक्-दान्त: controlling speech and senses ऊर्ध्व-रेता: remaining in celibacy जित-अनिल: conquering the breath आरिराधयिषु: कृष्णम्- seeking to worship, Krishna अचरत्-तप: उत्तमम् underwent austerity highest He practised forebearence of dualities, controlled his speech and senses, remained in celibacy, conquered his breath, and seeking to worship Lord Krishna, he underwent the highest austerities.


तेन क्रमानुसिद्धेन ध्वस्तकर्मामलाशय: ।
प्राणायामै: संनिरुद्धषड्वर्गश्छिन्नबन्धन: ॥८॥
तेन क्रम-अनुसिद्धेन by him gradually, followed to perfection
ध्वस्त-कर्म-अमल-आशय: destroyed Karma, pure minded प्राणायामै: by Praanaayam संनिरुद्ध-षड्वर्ग:- subdued the six categories, (mind and five senses) छिन्न-बन्धन: cut off the bonds By gradually following to perfection the rules of asceticism, his mind was pure, and by the Praanaayaamas, the six categories of the mind and the five senses, and all his bonds were cut asunder.


सनत्कुमारो भगवान् यदाहाध्यात्मिकं परम् ।
योगं तेनैव पुरुषमभजत्पुरुषर्षभ: ॥९॥
सनत्कुमार: भगवान् Sanat Kumara the Lord
यत्-आह- which he had said आध्यात्मिकम् परम् the self knowing highest योगम् तेन-एव Yoga by that only पुरुषम्-अभजत्- The Supreme Person worshipped पुरुष-ऋषभ: of men the foremost (Prithu) By the only highest self knowing yoga, which the Lord Sanat Kumaras had taught him, the foremost of the men Prithu, worshipped The Supreme Person.


भगवद्धर्मिण: साधो: श्रद्धया यतत: सदा ।
भक्तिर्भगवति ब्रह्मण्यनन्यविषयाभवत् ॥१०॥
भगवत्-धर्मिण: साधो: in Lord's duties, of the pious
श्रद्धया यतत: सदा with reverence striving always भक्ति:-भगवति ब्रह्मणि- devotion in The Lord Brahman अनन्य विषय-अभवत् no other than became The pious Prithu was always striving with reverence to perform the sacred duties to The Lord, by which he developed devotion in no other than Brahman The Absolute.


तस्यानया भगवत: परिकर्मशुद्धसत्त्वात्मनस्तदनु संस्मरणानुपूर्त्त्या ।
ज्ञानं विरक्तिमदभून्निशितेन येन चिच्छेद संशयपदं निजजीवकोशम् ॥११॥
तस्य-अनया भगवत: his, this, of The Lord's
परिकर्म-शुद्ध- worship, pure सत्त्व-आत्मन:-तत्-अनु Sattva mind, after that संस्मरण-अनुपूर्त्त्या by remembrance supplemented ज्ञानम् विरक्तिम्-अभूत्- wisdom, dispassion attained निशितेन येन sharpened by which चिच्छेद संशय-पदम् tore apart the doubt causing निज-जीव-कोशम् own beings ego By his this sort of worship to The Lord, his mind became purely Sattvic, and he attained wisdom. After that His rememberence supplemented the dispassion and by that with sharpened devotion he tore apart his own beings ego, the veil of doubt, causing ignorence.


छिन्नान्यधीरधिगतात्मगतिर्निरीहस्तत्तत्यजेऽच्छिनदिदं वयुनेन येन ।
तावन्न योगगतिभिर्यतिरप्रमत्तो यावद्गदाग्रजकथासु रतिं न कुर्यात् ॥१२॥
छिन्न-अन्य-धी:- torn body identification
अधिगत-आत्म-गति:- having attained The Self nature निरीह:-तत्-तत्यजे- free (of desires) that leaves अच्छिनत्-इदम् tore this वयुनेन येन तावत्-न wisdom by which, till then not योग-गतिभि:-यति:अप्रमत्त: by yoga practice, a yogi is not careless यावत्-गदाग्रज-कथासु until Gadaagraja, (The Lord's) stories रतिम् न कुर्यात् delight does not develop Having torn apart the identification of body, and so having attained the knowledge of the true nature of The Self, he was free, and so he tore away this knowledge of identification also. A Yogi needs to practice the naunces of Yoga untill he does not develop the love for the stories of Gadaagraja, The Lord.


एवं स वीरप्रवर: संयोज्यात्मानमात्मनि ।
ब्रह्मभूतो दृढं काले तत्याज स्वं कलेवरम् ॥१३॥
एवम् स: वीरप्रवर: like this, he the foremost of the heroes
संयोज्य-आत्मानम्- irrevocably applying his mind आत्मनि ब्रह्मभूत: into The Supreme Spirit, Brahma becoming दृढम् काले तत्याज well fixed, in time gave up स्वम् कलेवरम् own body In this manner, the foremost of the brave people, by irrevocably applying his mind in the Supreme Spirit, became one with Brahman, and in time cast off his own body.


सम्पीड्य पायुं पार्ष्णिभ्यां वायुमुत्सारयञ्छनै: ।
नाभ्यां कोष्ठेष्ववस्थाप्य हृदुर:कण्ठशीर्षणि ॥१४॥
सम्पीड्य पायुम् pressing the anus
पार्ष्णिभ्याम् with both heels वायुम्-उत्सारयन्-शनै: the vital air, bringing up gradually नाभ्याम् कोष्ठेषु- in navel from generative organs अवस्थाप्य हृद्-उर: placing heart chest, कण्ठ-शीर्षणि throat in the crown Pressing the anus with his two heels, he gradually brought up the vital air to the place of the generative organs, then placing it in the navel then to the heart and chest, then to the throat, forehead and the crown of the head.


उत्सर्पयंस्तु तं मूर्ध्नि क्रमेणावेश्य नि:स्पृह: ।
वायुं वायौ क्षितौ कायं तेजस्तेजस्ययूयुजत् ॥१५॥
उत्सर्पयन्-तु तम् मूर्ध्नि drawing upwards then, it (the vital air) in the crown
क्रमेण-आवेश्य नि:स्पृह: by stages placing, devoid of cravings वायुम् वायौ the air in the air क्षितौ कायम् in the earth the body तेज:-तेजसि-अयूयुजत् fire in cosmic fire, merged He, then, in stages drawing the vital air upwards placed it in the crown, and devoid of all cravings, he merged the vital air in the cosmic air, the body in the earth and the fire in the cosmic fire.


खान्याकाशे द्रवं तोये यथास्थानं विभागश: ।
क्षितिमम्भसि तत्तेजस्यदो वायौ नभस्यमुम् ॥१६॥
खानि-आकाशे the sense perceptions in the ether
द्रवम् तोये the liquid in the waters यथा-स्थानम् विभागश: as per the place, categorised क्षितिम्-अम्भसि then the earth in water, तत्-तेजसि-अद: that (water) in fire, the fire वायौ नभसि-अमुम् in air and in ether it (the air) He merged the sense perceptions in the ether, the liquid part of the body in the water, and each divided as per their place into the source. The earth in water, water in fire, fire in air and air in the ether.


इन्द्रियेषु मनस्तानि तन्मात्रेषु यथोद्भवम् ।
भूतादिनामून्युत्कृष्य महत्यात्मनि सन्दधे ॥१७॥
इन्द्रियेषु मन:- in the senses the mind
तानि तन्मात्रेषु those (the senses) in the Tan-maatras (subtle elements) यथा-उद्भवम् from where they originated भूत-आदिना- by the ego and subtle elements अमूनि-उत्कृष्य these, (the subtle elements) lifting up महति-आत्मनि सन्दधे in Mahat-tatva (principle of cosmic intelligence) merged He merged the mind in the senses, the senses in the Tan-matras, the subtle elements from where they had emerged, and by the ego and the subtle elements lifted up the subtle elements and merged them in the Mahat-tatva, the principle of cosmic intelligence.


तं सर्वगुणविन्यासं जीवे मायामये न्यधात् ।
तं चानुशयमात्मस्थमसावनुशयी पुमान् ।
ज्ञानवैरग्यवीर्येण स्वरूपस्थोऽजहात्प्रभु: ॥१८॥
तम् सर्व-गुण-विन्यासम् that, (the Mahat-tatva), all the Gunas containing
जीवे मायामये in Jeeva (the embodied soul) conditioned by Maayaa न्यधात् तम् च-अनुशयम्- merged that and ego आत्मस्थम्-असौ-अनुशयी residing in the self, he (Prithu) in ego पुमान् ज्ञान-वैरग्य-वीर्येण the mighty, by knowledge and dispassion fortified स्व-रूपस्थ: जहात्-प्रभु: in own self established, gave up (Jeeva-hood) the lord He merged that Mahat-tatva, which contains all the Gunas, in the jeeva, the embodied soul, which is conditioned by Maaya. The mighty Prithu, residing in the self, merged the ego and the jeeva, and fortified by knowledge and dispassion established in his own true self, the lord gave up the jeeva-hood.


अर्चिर्नाम महाराज्ञी तत्पत्न्यनुगता वनम् ।
सुकुमार्यतदर्हा च यत्पद्भ्यां स्पर्शनं भुव: ॥१९॥
अर्चि:-नाम महाराज्ञी Archi by name the great queen
तत्-पत्नी-अनुगता वनम् his wife, followed him to the forest सुकुमारी-अतदर्हा च delicate incapable and यत्-पद्भ्याम् in that by feet स्पर्शनम् भुव: to touch the ground His wife, by the name of Archi, who had followed him to the forest was so delicate that she was unable to touch the ground even by her feet.


अतीव भर्तुर्व्रतधर्मनिष्ठया शुश्रुषया चार्षदेहयात्रया ।
नाविन्दतार्तिं परिकर्शितापि सा प्रेयस्करस्पर्शनमाननिर्वृति: ॥२०॥
अतीव भर्तु:-व्रत- extremely, by husband's austerities
धर्म-निष्ठया शुश्रुषया devoted participation, by serving (him) च-आर्ष-देह-यात्रया and by the sages' living system न-अविन्दत-आर्तिम् did not experience misery परिकर्शिता-अपि सा weakened also she प्रेयस्कर-स्पर्शन-मान-निर्वृति: the loving touch honour (of her husband) taken away She intensely and with devotion participated in her husband's extreme austerities, and served him, and also lived by the rules of the sages, yet she did not experience any misery, though quite weekened, because of the honour and the loving touch of her husband Prithu, taken away.


देहं विपन्नाखिलचेतनादिकं पत्यु: पृथिव्या दयितस्य चात्मन: ।
आलक्ष्य किञ्चिच्च विलप्य सा सती चितामथारोपयदद्रिसानुनि ॥२१॥
देहम् विपन्न- the body devoid
अखिल-चेतना-आदिकम् of all consciousness and other signs (of life) पत्यु: पृथिव्या: of the sovereign of the globe दयितस्य च-आत्मन: and beloved lord of herself आलक्ष्य किञ्चित्-च finding, for some time and विलप्य सा सती wept, she the pious (lady) चिताम्-अथ-आरोपयत्- on the pyre then placed अद्रि-सानुनि on the mountain's ridge The pious lady, found that the body of the sovereign of the globe and her beloved lord was devoid of all consciousness and other signs of life. She wept for a while, and then placed it on the pyre made on the ridge of the mountain.


विधाय कृत्यं ह्रदिनीजलाप्लुता दत्त्वोदकं भर्तुरुदारकर्मण: ।
नत्वा दिविस्थांस्त्रिदशांस्त्रि: परीत्य विवेश वह्निं ध्यायती भर्तृपादौ ॥२२॥
विधाय कृत्यम् performed the rites
ह्रदिनी-जल-आप्लुता in the river water bathed दत्त्वा-उदकम् offering water भर्तु:-उदार-कर्मण: to husband the noble deeds doer नत्वा दिविस्थान्- bowing to, the in heaven placed त्रिदशान्-त्रि: परीत्य gods, three times circumbulated विवेश वह्निम् entered the fire ध्यायती भर्तृ-पादौ contemplating on husbands feet She performed the rites of the occasion and bathed in the waters of the river, and offered water to her husband, who had done noble deeds. Then she bowed to the divinities in the heaven and went round the pyre three times, and then entered the fire, contemplating on the feet of her husband.


विलोक्यानुगतां साध्वीं पृथुं वीरवरं पतिम् ।
तुष्टुवुर्वरदा देवैर्देवपत्न्य: सहस्रश: ॥२३॥
विलोक्य-अनुगताम् साध्वीम् seeing the following pious lady
पृथुम् वीरवरम् पतिम् Prithu the foremost of the brave husband तुष्टुवु:-वरदा: देवै:- exalted the boon givers, by the gods देव-पत्न्य: सहस्रश: and the gods' wives, in thousands Seeing the pious lady follow her husband Prithu the foremost of the brave, the boon giver gods and their wives, in thousands exalted her.


कुर्वत्य: कुसुमासारं तस्मिन्मन्दरसानुनि ।
नदत्स्वमरतूर्येषु गृणन्ति स्म परस्परम् ॥२४॥
कुर्वत्य: कुसुम-आसारम् doing, flower showers
तस्मिन्-मन्दर-सानुनि on that Mandaara peak नदत्सु-अमर-तूर्येषु sounding of the gods' trumpets गृणन्ति स्म परस्परम् spoke among themselves Raining flowers on the Mandara mountain peak, where the trumpets of the gods were sounded, they spoke to each other.


देव्य ऊचु: - The goddesses said - अहो इयं वधूर्धन्या या चैवं भूभुजां पतिम् ।
सर्वात्मना पतिं भेजे यज्ञेशं श्रीर्वधूरिव ॥२५॥
अहो इयम् वधू:-धन्या Oh! this wife is blessed
या च-एवम् who and in this manner भूभुजाम् पतिम् the earth's kings the lord सर्वात्मना पतिम् भेजे with all her being, her husband served यज्ञेशम् श्री:-वधू:-इव The Lord of the sacrifices, Shri wife like Oh! This wife of the lord of the kings of the earth, Prithu, is blessed, as she served her husband with all her being, just as Shri, the Goddess of Beauty and prosperity serves the Lord of Sacrifices, Vishnu.


सैषा नूनं व्रजत्यूर्ध्वमनु वैन्यं पतिं सती ।
पश्यतास्मानतीत्यार्चिर्दुर्विभाव्येन कर्मणा ॥२६॥
सा-एषा नूनम् व्रजति-ऊर्ध्वम्- she this surely ascends upwards
अनु वैन्यम् पतिम् सती following Vainya, her husband, the virtuous lady पश्यत-अस्मान्-अतीत्य- see, us precedes अर्चि:-दुर्विभाव्येन कर्मणा Archi, by remarkable deeds See, this Archi, the virtuous lady, she will surely ascend to upward regions by following her husband Vainya and preceed us, by her remarkable deeds.


तेषां दुरापं किं त्वन्यन्मर्त्यानां भगवत्पदम् ।
भुवि लोलायुषो ये वै नैष्कर्म्यं साधयन्त्युत ॥२७॥
तेषाम् दुरापम् किम् for them unattainable is what
तु-अन्यत्-मर्त्यानाम् indeed other, of the mortal beings भगवत्-पदम् The Lords feet भुवि लोल-आयुष: on the earth of uncertain age ये वै नैष्कर्म्यम् who certainly, Self Realization साधयन्ति-उत leads to of course For those mortals, whose life span on this earth is uncertain, for them what indeed is unattainable, who dispassionately serve The Lords feet, which leads to Self-Realization.


स वञ्चितो वतात्मध्रुक् कृछ्रेण महता भुवि ।
लब्ध्वापवर्ग्यं मानुष्यं विषयेषु विषज्जते ॥२८॥
स: वञ्चित: वत-आत्मध्रुक् he is deceived, alas! Is self killing
कृछ्रेण महता भुवि by difficulty great, on the earth लब्ध्वा अपवर्ग्यम् मानुष्यम् having attained, liberation granting human form विषयेषु विषज्जते in senses is enslaved Alas! He is decieved and he is killing himself, who with great difficulty having attained the human form on this earth, which is liberation granting, is enslaved to the senses.


मैत्रेय उवाच - Maitreya said - स्तुवतीष्वमरस्त्रीषु पतिलोकं गता वधू: ।
यं वा आत्मविदां धुर्यो वैन्य: प्रापाच्युताशय: ॥२९॥
स्तुवतीषु-अमर-स्त्रीषु (as they were) singing the praises, the gods' wives
पति-लोकम् गता वधू: abode of her lord, reached the wife (of Prithu) यम् वा आत्म-विदाम् to which or, of the self knowing धुर्य: वैन्य: the scion Vainya प्राप-अच्युत-आशय: had attained, on The Immortal Lord fixed mind As the wives of the gods were singing praises of Archi, Prithu's wife, she reached the abode of her lord which Vainya, had attained, with his mind fixed in The Immortal Lord Vishnu.


इत्थंभूतानुभावोऽसौ पृथु: स भगवत्तम: ।
कीर्तितं तस्य चरितमुद्दामचरितस्य ते ॥३०॥
इत्थंभूत-अनुभाव:-असौ of this type glory of this
पृथु: स: भगवत्तम: Prithu, he the great devotee कीर्तितम् तस्य चरितम्- related his, the story उद्दाम-चरितस्य ते of the high deeds those Prithu, the great devotee, his glory is of this type, the story of which I have related to you of his highly remarkable deeds.


य इदं सुमहत्पुण्यं श्रद्धयावहित: पठेत् ।
श्रावयेच्छृणुयाद्वापि स पृथो: पदवीमियात् ॥३१॥
य: इदम् सुमहत्-पुण्यम् who (so ever) this great meritorious (story)
श्रद्धया-अवहित: पठेत् with reverence and concentration reads श्रावयेत्-शृणुयात्-वा-अपि narrates, listens or also स: पृथो: पदवीम्-इयात् he, of Prithu's state may go to Who so ever reads this great meritoreous story of Prithu, with reverence and concentration, narrates or listens to also, he attains his exalted state .


ब्राह्मणो ब्रह्मवर्चस्वी राजन्यो जगतीपति: ।
वैश्य: पठन् विट्पति: स्याच्छूद्र: सत्तमतामियात् ॥३२॥
ब्राह्मण: ब्रह्म-वर्चस्वी a Braahmana, eminent in knowledge of Brahman
राजन्य: जगती-पति: a king, of the whole world ruler वैश्य: पठन् विट्पति: स्यात्- a Vaishyas reading it, chief Vaishyas may become शूद्र: सत्तमताम्-इयात् a Shoodra eminence may achieve By reading this story, a Braahmana will become eminent in the knowledge of Brahman, a Kshatriya will become the ruler of the whole world, a Vaishya will become the chief of the Vaishyas and a Shoodra reading it will achieve eminence.


त्रि:कृत्व इदमाकर्ण्य नरो नार्यथवाऽऽदृता ।
अप्रज: सुप्रजतमो निर्धनो धनवत्तम: ॥३३॥
त्रि:-कृत्व इदम्-आकर्ण्य three times this hearing
नर: नारी-अथवा-आदृता a man or a woman respectfully अप्रज: सुप्रजतम: child-less will have best children निर्धन: धनवत्तम: a poor person will have riches If a man or a woman who is issue-less listens to this with respect, will get the best children and if the one who is poor listens to it, he will get rich.


अस्पष्टकीर्ति: सुयशा मूर्खो भवति पण्डित: ।
इदं स्वस्त्ययनं पुंसाममङ्गल्यनिवारणम् ॥३४॥
अस्पष्ट-कीर्ति: सुयशा of unknown reputation, (gains) good reputation
मूर्ख: भवति पण्डित: fool becomes learned इदम् स्वस्ति-अयनम् this is the good fortune's house पुंसाम्-अमङ्गल्य-निवारणम् of the people inauspiciousness wards off By reading this story, a person with unknown reputation gains good reputation, a fool becomes learned, it is the house of good fortune and wards off the inauspiciousness of the people.


धन्यं यशस्यमायुष्यं स्वर्ग्यं कलिमलापहम् ।
धर्मार्थकाममोक्षाणां सम्यक् सिद्धिमभीप्सुभि: ।
श्रद्धयैतदनुश्राव्यं चतुर्णां कारणं परम् ॥३५॥
धन्यम् यशस्यम्- wealth, fame,
आयुष्यम् स्वर्ग्यम् longevity, heaven कलि-मल-अपहम् Kali's impurities remover धर्म-अर्थ-काम- merit, wealth, enjoyment मोक्षाणाम् सम्यक् and liberation all together सिद्धिम्-अभीप्सुभि: to acquire seeking श्रद्धया-एतत्-अनुश्राव्यम् with reverence this should be heard चतुर्णाम् कारणम् परम् of the four achievement best It is the giver of wealth, fame, logevity, and also heaven, while it wipes away the impurities of Kali Kaal. Those who are desirous of seeking to achieve the four purposes of life, merit, wealth, enjoyment and liberation, should listen to this story with full reverence as it is the best in assisting the achievement of the four.


विजयाभिमुखो राजा श्रुत्वैतदभियाति यान् ।
बलिं तस्मै हरन्त्यग्रे राजान: पृथवे यथा ॥३६॥
विजय-अभिमुख: राजा to conquer aspiring the king
श्रुत्वा-एतत्- having heard this अभियाति यान् proceeds them बलिम् तस्मै offerings for him हरन्ति-अग्रे bring beforehand राजान: पृथवे यथा the kings for Prithu like When a king aspiring to conquer, proceeds towards them after listening to this, the kings bring offerings to him beforehand just as they did for king Prithu.


मुक्तान्यसङ्गो भगवत्यमलां भक्तिमुद्वहन् ।
वैन्यस्य चरितं पुण्यं शृणुयाच्छ्रावयेतपठेत् ॥३७॥
मुक्त-अन्य-सङ्ग: free of any attachments
भगवति-अमलाम् in The Lord pure भक्तिम्-उद्वहन् devotion surging वैन्यस्य चरितम् पुण्यम् of Vainya's story auspicious शृणुयात्-श्रावयेत-पठेत् may hear, narrate or read Free of all attachments, surging with pure devotion to The Lord, one must hear, or narrate or read the auspicious story of Vainya.


वैचित्रवीर्याभिहितं महन्माहात्म्यसूचकम् ।
अस्मिन् कृतमतिर्मर्त्य: पार्थवीं गतिमाप्नुयात् ॥३८॥
वैचित्र-वीर्य-अभिहितम् O Vaichitravirya! is told
महत्-माहात्म्य-सूचकम् of The Lord's glory indicating अस्मिन् कृत-मति:- in this placing the mind मर्त्य: पार्थवीम् गतिम्-आप्नुयात् a mortal, of Prithu's goal may reach O Vaichtravirya Vidura! I have told this narrative indicating the glory of the Lord, by placing the mind in which, a mortal may reach the goal of Prithu.


अनुदिनमादरेण शृण्वन् पृथुचरितं प्रथयन् विमुक्तसङ्ग: ।
भगवति भवसिन्धुपोतपादे स च निपुणां लभते रतिं मनुष्य: ॥३९॥
अनु-दिनम्-आदरेण day after day, with reverence
शृण्वन् पृथु-चरितम् hearing Prithu's story प्रथयन् विमुक्त-सङ्ग: narrating free of attachments भगवति in The Lord's भव-सिन्धु-पोत-पादे the universe ocean boat feet स: च निपुणाम् he and dauntless लभते रतिम् मनुष्य: gains love man A man who day after day, with reverence and free of all attachments listens to and-or narrates the story of Prithu, gains dauntless love in the feet of The Lord, which are a boat through the ocean of the mundane universe.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे त्रयोविंशोऽध्याय: ॥२३॥ Thus ends the twenty-third discourse in Book Four of the great and glorious Bhaagavata-Puraana.