Śrīmad Bhāgavatam |Canto 4 Chapter 20
Lord Viṣṇu’s Appearance in the Sacrificial Arena of Mahārāja Pṛthu
bhagavān api vaikuṇṭhaḥ
sākaṁ maghavatā vibhuḥ
yajñair yajña-patis tuṣṭo
yajña-bhuk tam abhāṣata
maitreyaḥ uvāca — the great sage Maitreya continued to speak; bhagavān — the Supreme Personality of Godhead, Viṣṇu; api — also; vaikuṇṭhaḥ — the Lord of Vaikuṇṭha; sākam — along with; maghavatā — King Indra; vibhuḥ — the Lord; yajñaiḥ — by the sacrifices; yajña-patiḥ — the Lord of all yajñas; tuṣṭaḥ — satisfied; yajña-bhuk — the enjoyer of the yajña; tam — unto King Pṛthu; abhāṣata — said.
The great sage Maitreya continued: My dear Vidura, being very much satisfied by the performance of ninety-nine horse sacrifices, the Supreme Personality of Godhead, Lord Viṣṇu, appeared on the scene. Accompanying Him was King Indra. Lord Viṣṇu then began to speak.
eṣa te ’kārṣīd bhaṅgaṁ
amuṣya kṣantum arhasi
śrī-bhagavān uvāca — the Supreme Personality of Godhead, Lord Viṣṇu, spoke; eṣaḥ — this Lord Indra; te — your; akārṣīt — performed; bhaṅgam — disturbance; haya — horse; medha — sacrifice; śatasya — of the one-hundredth; ha — indeed; kṣamāpayataḥ — who is asking pardon; ātmānam — unto yourself; amuṣya — him; kṣantum — to forgive; arhasi — you ought.
Lord Viṣṇu, the Supreme Personality of Godhead, said: My dear King Pṛthu, Indra, the King of heaven, has disturbed your execution of one hundred sacrifices. Now he has come with Me to be forgiven by you. Therefore excuse him.
sudhiyaḥ sādhavo loke
yarhi nātmā kalevaram
su-dhiyaḥ — the most intelligent persons; sādhavaḥ — who are inclined to perform welfare activities; loke — in this world; nara-deva — O King; nara-uttamāḥ — the best of human beings; na abhidruhyanti — never become malicious; bhūtebhyaḥ — toward other living beings; yarhi — because; na — never; ātmā — the self or soul; kalevaram — this body.
O King, one who is advanced in intelligence and eager to perform welfare activities for others is considered best amongst human beings. An advanced human being is never malicious to others. Those with advanced intelligence are always conscious that this material body is different from the soul.
puruṣā yadi muhyanti
śrama eva paraṁ jāto
puruṣāḥ — persons; yadi — if; muhyanti — become bewildered; tvādṛśāḥ — like you; deva — of the Supreme Lord; māyayā — by the energy; śramaḥ — exertion; eva — certainly; param — only; jātaḥ — produced; dīrghayā — for a long time; vṛddha-sevayā — by serving the superiors.
If a personality like you, who are so much advanced because of executing the instructions of the previous ācāryas, is carried away by the influence of My material energy, then all your advancement may be considered simply a waste of time.
ataḥ kāyam imaṁ vidvān
ārabdha iti naivāsmin
ataḥ — therefore; kāyam — body; imam — this; vidvān — he who has knowledge; avidyā — by nescience; kāma — desires; karmabhiḥ — and by activities; ārabdhaḥ — created; iti — thus; na — never; eva — certainly; asmin — to this body; pratibuddhaḥ — one who knows; anuṣajjate — becomes addicted.
Those who are in full knowledge of the bodily conception of life, who know that this body is composed of nescience, desires and activities resulting from illusion, do not become addicted to the body.
asaṁsaktaḥ śarīre ’sminn
apatye draviṇe vāpi
kaḥ kuryān mamatāṁ budhaḥ
asaṁsaktaḥ — being unattached; śarīre — to the body; asmin — this; amunā — by such a bodily conception; utpādite — produced; gṛhe — house; apatye — children; draviṇe — wealth; vā — or; api — also; kaḥ — who; kuryāt — would do; mamatām — affinity; budhaḥ — learned person.
How can a highly learned person who has absolutely no affinity for the bodily conception of life be affected by the bodily conception in regard to house, children, wealth and similar other bodily productions?
ekaḥ śuddhaḥ svayaṁ-jyotir
nirguṇo ’sau guṇāśrayaḥ
sarva-go ’nāvṛtaḥ sākṣī
ekaḥ — one; śuddhaḥ — pure; svayam — self; jyotiḥ — effulgent; nirguṇaḥ — without material qualifications; asau — that; guṇa-āśrayaḥ — the reservoir of good qualities; sarva-gaḥ — able to go everywhere; anāvṛtaḥ — without being covered by matter; sākṣī — witness; nirātmā — without another self; ātma-ātmanaḥ — to the body and mind; paraḥ — transcendental.
The individual soul is one, pure, nonmaterial and self-effulgent. He is the reservoir of all good qualities, and He is all-pervading. He is without material covering, and He is the witness of all activities. He is completely distinguished from other living entities, and He is transcendental to all embodied souls.
ya evaṁ santam ātmānam
ātma-sthaṁ veda pūruṣaḥ
nājyate prakṛti-stho ’pi
tad-guṇaiḥ sa mayi sthitaḥ
yaḥ — anyone who; evam — thus; santam — existing; ātmānam — the individual ātmā and the Supreme Personality of Godhead, Paramātmā; ātma-stham — situated within his body; veda — knows; pūruṣaḥ — person; na — never; ajyate — is affected; prakṛti — in material nature; sthaḥ — situated; api — although; tat-guṇaiḥ — by the material modes of nature; saḥ — such a person; mayi — in Me; sthitaḥ — situated.
Although within the material nature, one who is thus situated in full knowledge of the Paramātmā and ātmā is never affected by the modes of material nature, for he is always situated in My transcendental loving service.
yaḥ sva-dharmeṇa māṁ nityaṁ
bhajate śanakais tasya
mano rājan prasīdati
yaḥ — anyone who; sva-dharmeṇa — by his occupational duties; mām — Me; nityam — regularly; nirāśīḥ — without any motive; śraddhayā — with faith and devotion; anvitaḥ — endowed; bhajate — worships; śanakaiḥ — gradually; tasya — his; manaḥ — mind; rājan — O King Pṛthu; prasīdati — becomes fully satisfied.
The Supreme Personality of Godhead, Lord Viṣṇu, continued: My dear King Pṛthu, when one situated in his occupational duty engages in My loving service without motive for material gain, he gradually becomes very satisfied within.
śāntiṁ me samavasthānaṁ
brahma kaivalyam aśnute
parityakta-guṇaḥ — one who is disassociated from the material modes of nature; samyak — equal; darśanaḥ — whose vision; viśada — uncontaminated; āśayaḥ — whose mind or heart; śāntim — peace; me — My; samavasthānam — equal situation; brahma — spirit; kaivalyam — freedom from material contamination; aśnute — achieves.
When the heart is cleansed of all material contamination, the devotee’s mind becomes broader and transparent and he can see things equally. At that stage of life there is peace, and one is situated equally with Me as sac-cid-ānanda-vigraha.
kūṭa-stham imam ātmānaṁ
yo vedāpnoti śobhanam
udāsīnam — indifferent; iva — simply; adhyakṣam — the superintendent; dravya — of the physical elements; jñāna — knowledge-acquiring senses; kriyā — working senses; ātmanām — and of the mind; kūṭa-stham — fixed; imam — this; ātmānam — soul; yaḥ — anyone who; veda — knows; āpnoti — gets; śobhanam — all good fortune.
Anyone who knows that this material body, made of the five gross elements, the sense organs, the working senses and the mind, is simply supervised by the fixed soul is eligible to be liberated from material bondage.
bhinnasya liṅgasya guṇa-pravāho
dṛṣṭāsu sampatsu vipatsu sūrayo
na vikriyante mayi baddha-sauhṛdāḥ
bhinnasya — different; liṅgasya — of the body; guṇa — of the three modes of material nature; pravāhaḥ — the constant change; dravya — physical elements; kriyā — activities of the senses; kāraka — demigods; cetanā — and the mind; ātmanaḥ — consisting of; dṛṣṭāsu — when experienced; sampatsu — happiness; vipatsu — distress; sūrayaḥ — those who are advanced in knowledge; na — never; vikriyante — become disturbed; mayi — unto Me; baddha-sauhṛdāḥ — bound in friendship.
Lord Viṣṇu told King Pṛthu: My dear King, the constant change of this material world is due to the interaction of the three modes of material nature. The five elements, the senses, the demigods who control the senses, as well as the mind, which is agitated by the spirit soul — all these taken together comprise the body. Since the spirit soul is completely different from this combination of gross and subtle material elements, My devotee who is connected with Me in intense friendship and affection, being completely in knowledge, is never agitated by material happiness and distress.
sukhe ca duḥkhe ca jitendriyāśayaḥ
samaḥ — equipoised; samāna — all equal; uttama — one who is greater; madhyama — one who is in an intermediate position; adhamaḥ — one who is in a lower standard of life; sukhe — in happiness; ca — and; duḥkhe — in distress; ca — also; jita-indriya — having controlled the senses; āśayaḥ — and mind; mayā — by Me; upakḷpta — arranged; akhila — all; loka — by people; saṁyutaḥ — being accompanied; vidhatsva — give; vīra — O hero; akhila — all; loka — to the citizens; rakṣaṇam — protection.
My dear heroic King, please keep yourself always equipoised and treat people equally, whether they are greater than you, in the intermediate stage or lower than you. Do not be disturbed by temporary distress or happiness. Fully control your mind and senses. In this transcendental position, try to execute your duty as king in whatever condition of life you may be posted by My arrangement, for your only duty here is to give protection to the citizens of your kingdom.
śreyaḥ prajā-pālanam eva rājño
yat sāmparāye sukṛtāt ṣaṣṭham aṁśam
hartānyathā hṛta-puṇyaḥ prajānām
arakṣitā kara-hāro ’gham atti
śreyaḥ — auspicious; prajā-pālanam — ruling over the general mass of people; eva — certainly; rājñaḥ — for the king; yat — because; sāmparāye — in the next birth; su-kṛtāt — from the pious activities; ṣaṣṭham aṁśam — one-sixth part; hartā — collector; anyathā — otherwise; hṛta-puṇyaḥ — being bereft of the results of pious activities; prajānām — of the citizens; arakṣitā — one who does not protect; kara-hāraḥ — tax collector; agham — sin; atti — receives or suffers.
To give protection to the general mass of people who are citizens of the state is the prescribed occupational duty for a king. By acting in that way, the king in his next life shares one sixth of the result of the pious activities of the citizens. But a king or executive head of state who simply collects taxes from the citizens but does not give them proper protection as human beings has the results of his own pious activities taken away by the citizens, and in exchange for his not giving protection he becomes liable to punishment for the impious activities of his subjects.
dharma-pradhāno ’nyatamo ’vitāsyāḥ
hrasvena kālena gṛhopayātān
draṣṭāsi siddhān anurakta-lokaḥ
evam — thus; dvija — of the brāhmaṇas; agrya — by the foremost; anumata — approved; anuvṛtta — received by disciplic succession; dharma — religious principles; pradhānaḥ — he whose chief interest is; anyatamaḥ — unattached; avitā — the protector; asyāḥ — of the earth; hrasvena — short; kālena — in time; gṛha — to your home; upayātān — having come personally; draṣṭāsi — you will see; siddhān — perfected personalities; anurakta-lokaḥ — being loved by the citizens.
Lord Viṣṇu continued: My dear King Pṛthu, if you continue to protect the citizens according to the instructions of the learned brāhmaṇa authorities, as they are received by the disciplic succession — by hearing — from master to disciple, and if you follow the religious principles laid down by them, without attachment to ideas manufactured by mental concoction, then every one of your citizens will be happy and will love you, and very soon you will be able to see such already liberated personalities as the four Kumāras [Sanaka, Sanātana, Sanandana and Sanat-kumāra].
varaṁ ca mat kañcana mānavendra
vṛṇīṣva te ’haṁ guṇa-śīla-yantritaḥ
nāhaṁ makhair vai sulabhas tapobhir
yogena vā yat sama-citta-vartī
varam — benediction; ca — also; mat — from Me; kañcana — whatever you like; mānava-indra — O chief of human beings; vṛṇīṣva — please request; te — your; aham — I; guṇa-śīla — by elevated qualities and excellent behavior; yantritaḥ — being captivated; na — not; aham — I; makhaiḥ — by sacrifices; vai — certainly; su-labhaḥ — easily obtained; tapobhiḥ — by austerities; yogena — by practice of mystic yoga; vā — or; yat — because of which; sama-citta — in one who is equipoised; vartī — being situated.
My dear King, I am very captivated by your elevated qualities and excellent behavior, and thus I am very favorably inclined toward you. You may therefore ask from Me any benediction you like. One who does not possess elevated qualities and behavior cannot possibly achieve My favor simply by performance of sacrifices, severe austerities or mystic yoga. But I always remain equipoised in the heart of one who is also equipoised in all circumstances.
sa itthaṁ loka-guruṇā
śirasā jagṛhe hareḥ
maitreyaḥ uvāca — Maitreya said; saḥ — he; ittham — thus; loka-guruṇā — by the supreme master of all people; viṣvaksenena — by the Personality of Godhead; viśva-jit — the conqueror of the world (Mahārāja Pṛthu); anuśāsitaḥ — being ordered; ādeśam — instructions; śirasā — on the head; jagṛhe — accepted; hareḥ — of the Personality of Godhead.
The great saint Maitreya continued: My dear Vidura, in this way Mahārāja Pṛthu, the conqueror of the entire world, accepted the instructions of the Supreme Personality of Godhead on his head.
spṛśantaṁ pādayoḥ premṇā
vrīḍitaṁ svena karmaṇā
vidveṣaṁ visasarja ha
spṛśantam — touching; pādayoḥ — the feet; premṇā — in ecstasy; vrīḍitam — ashamed; svena — his own; karmaṇā — by activities; śata-kratum — King Indra; pariṣvajya — embracing; vidveṣam — envy; visasarja — gave up; ha — of course.
As King Indra was standing by, he became ashamed of his own activities and fell down before King Pṛthu to touch his lotus feet. But Pṛthu Mahārāja immediately embraced him in great ecstasy and gave up all envy against him for his having stolen the horse meant for the sacrifice.
bhagavān atha viśvātmā
bhagavān — the Supreme Personality of Godhead; atha — thereupon; viśva-ātmā — the Supersoul; pṛthunā — by King Pṛthu; upahṛta — being offered; arhaṇaḥ — all the paraphernalia for worship; samujjihānayā — gradually increased; bhaktyā — whose devotional service; gṛhīta — taken; caraṇa-ambujaḥ — His lotus feet.
King Pṛthu abundantly worshiped the lotus feet of the Supreme Personality of Godhead, who was so merciful to him. While worshiping the lotus feet of the Lord, Pṛthu Mahārāja gradually increased his ecstasy in devotional service.
prasthānābhimukho ’py enam
na pratasthe suhṛt satām
prasthāna — to leave; abhimukhaḥ — ready; api — although; enam — him (Pṛthu); anugraha — by kindness; vilambitaḥ — detained; paśyan — seeing; padma-palāśa-akṣaḥ — the Lord, whose eyes are like the petals of a lotus flower; na — not; pratasthe — departed; suhṛt — the well-wisher; satām — of the devotees.
The Lord was just about to leave, but because He was so greatly inclined toward the behavior of King Pṛthu, He did not depart. Seeing the behavior of Mahārāja Pṛthu with His lotus eyes, He was detained because He is always the well-wisher of His devotees.
sa ādi-rājo racitāñjalir hariṁ
vilokituṁ nāśakad aśru-locanaḥ
na kiñcanovāca sa bāṣpa-viklavo
hṛdopaguhyāmum adhād avasthitaḥ
saḥ — he; ādi-rājaḥ — the original king; racita-añjaliḥ — with folded hands; harim — the Supreme Personality of Godhead; vilokitum — to look upon; na — not; aśakat — was able; aśru-locanaḥ — his eyes full of tears; na — not; kiñcana — anything; uvāca — spoke; saḥ — he; bāṣpa-viklavaḥ — his voice being choked up; hṛdā — with his heart; upaguhya — embracing; amum — the Lord; adhāt — he remained; avasthitaḥ — standing.
The original king, Mahārāja Pṛthu, his eyes full of tears and his voice faltering and choked up, could neither see the Lord very distinctly nor speak to address the Lord in any way. He simply embraced the Lord within his heart and remained standing in that way with folded hands.
atṛpta-dṛg-gocaram āha pūruṣam
padā spṛśantaṁ kṣitim aṁsa unnate
atha — thereupon; avamṛjya — wiping; aśru-kalāḥ — the tears in his eyes; vilokayan — observing; atṛpta — not satisfied; dṛk-gocaram — visible to his naked eyes; āha — he said; pūruṣam — unto the Supreme Personality of Godhead; padā — with His lotus feet; spṛśantam — just touching; kṣitim — the ground; aṁse — on the shoulder; unnate — raised; vinyasta — rested; hasta — of His hand; agram — the front part; uraṅga-vidviṣaḥ — of Garuḍa, the enemy of the snakes.
The Supreme Personality of Godhead stood with His lotus feet almost touching the ground while He rested the front of His hand on the raised shoulder of Garuḍa, the enemy of the snakes. Mahārāja Pṛthu, wiping the tears from his eyes, tried to look upon the Lord, but it appeared that the King was not fully satisfied by looking at Him. Thus the King offered the following prayers.
varān vibho tvad varadeśvarād budhaḥ
kathaṁ vṛṇīte guṇa-vikriyātmanām
ye nārakāṇām api santi dehināṁ
tān īśa kaivalya-pate vṛṇe na ca
pṛthuḥ uvāca — Pṛthu Mahārāja said; varān — benedictions; vibho — my dear Supreme Lord; tvat — from You; vara-da-īśvarāt — from the Supreme Personality of Godhead, the highest of the bestowers of benedictions; budhaḥ — a learned person; katham — how; vṛṇīte — could ask for; guṇa-vikriyā — bewildered by the modes of material nature; ātmanām — of the living entities; ye — which; nārakāṇām — of the living entities living in hell; api — also; santi — exist; dehinām — of the embodied; tān — all those; īśa — O Supreme Lord; kaivalya-pate — O bestower of merging in the existence of the Lord; vṛṇe — I ask for; na — not; ca — also.
My dear Lord, You are the best of the demigods who can offer benedictions. Why, therefore, should any learned person ask You for benedictions meant for living entities bewildered by the modes of nature? Such benedictions are available automatically, even in the lives of living entities suffering in hellish conditions. My dear Lord, You can certainly bestow merging into Your existence, but I do not wish to have such a benediction.
na kāmaye nātha tad apy ahaṁ kvacin
na yatra yuṣmac-caraṇāmbujāsavaḥ
vidhatsva karṇāyutam eṣa me varaḥ
na — not; kāmaye — do I desire; nātha — O master; tat — that; api — even; aham — I; kvacit — at any time; na — not; yatra — where; yuṣmat — Your; caraṇa-ambuja — of the lotus feet; āsavaḥ — the nectarean beverage; mahat-tama — of the great devotees; antaḥ-hṛdayāt — from the core of the heart; mukha — from the mouths; cyutaḥ — being delivered; vidhatsva — give; karṇa — ears; ayutam — one million; eṣaḥ — this; me — my; varaḥ — benediction.
My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction in which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees.
sa uttamaśloka mahan-mukha-cyuto
smṛtiṁ punar vismṛta-tattva-vartmanāṁ
kuyogināṁ no vitaraty alaṁ varaiḥ
saḥ — that; uttama-śloka — O Lord, who are praised by selected verses; mahat — of great devotees; mukha-cyutaḥ — delivered from the mouths; bhavat — Your; pada-ambhoja — from the lotus feet; sudhā — of nectar; kaṇa — particles; anilaḥ — soothing breeze; smṛtim — remembrance; punaḥ — again; vismṛta — forgotten; tattva — to the truth; vartmanām — of persons whose path; ku-yoginām — of persons not in the line of devotional service; naḥ — of us; vitarati — restores; alam — unnecessary; varaiḥ — other benedictions.
My dear Lord, You are glorified by the selected verses uttered by great personalities. Such glorification of Your lotus feet is just like saffron particles. When the transcendental vibration from the mouths of great devotees carries the aroma of the saffron dust of Your lotus feet, the forgetful living entity gradually remembers his eternal relationship with You. Devotees thus gradually come to the right conclusion about the value of life. My dear Lord, I therefore do not need any other benediction but the opportunity to hear from the mouth of Your pure devotee.
yaśaḥ śivaṁ suśrava ārya-saṅgame
yadṛcchayā copaśṛṇoti te sakṛt
kathaṁ guṇa-jño viramed vinā paśuṁ
śrīr yat pravavre guṇa-saṅgrahecchayā
yaśaḥ — glorification; śivam — all-auspicious; su-śravaḥ — O highly glorified Lord; ārya-saṅgame — in the association of advanced devotees; yadṛcchayā — somehow or other; ca — also; upaśṛṇoti — hears; te — Your; sakṛt — even once; katham — how; guṇa-jñaḥ — one who appreciates good qualities; viramet — can cease; vinā — unless; paśum — an animal; śrīḥ — the goddess of fortune; yat — which; pravavre — accepted; guṇa — Your qualities; saṅgraha — to receive; icchayā — with a desire.
My dear highly glorified Lord, if one, in the association of pure devotees, hears even once the glories of Your activities, he does not, unless he is nothing but an animal, give up the association of devotees, for no intelligent person would be so careless as to leave their association. The perfection of chanting and hearing about Your glories was accepted even by the goddess of fortune, who desired to hear of Your unlimited activities and transcendental glories.
guṇālayaṁ padma-kareva lālasaḥ
apy āvayor eka-pati-spṛdhoḥ kalir
na syāt kṛta-tvac-caraṇaika-tānayoḥ
atha — therefore; ābhaje — I shall engage in devotional service; tvā — unto You; akhila — all-inclusive; pūruṣa-uttamam — the Supreme Personality of Godhead; guṇa-ālayam — the reservoir of all transcendental qualities; padma-karā — the goddess of fortune, who carries a lotus flower in her hand; iva — like; lālasaḥ — being desirous; api — indeed; āvayoḥ — of Lakṣmī and me; eka-pati — one master; spṛdhoḥ — competing; kaliḥ — quarrel; na — not; syāt — may take place; kṛta — having done; tvat-caraṇa — unto Your lotus feet; eka-tānayoḥ — one attention.
Now I wish to engage in the service of the lotus feet of the Supreme Personality of Godhead and to serve just like the goddess of fortune, who carries a lotus flower in her hand, because His Lordship, the Supreme Personality of Godhead, is the reservoir of all transcendental qualities. I am afraid that the goddess of fortune and I would quarrel because both of us would be attentively engaged in the same service.
jagaj-jananyāṁ jagad-īśa vaiśasaṁ
syād eva yat-karmaṇi naḥ samīhitam
karoṣi phalgv apy uru dīna-vatsalaḥ
sva eva dhiṣṇye ’bhiratasya kiṁ tayā
jagat-jananyām — in the mother of the universe (Lakṣmī); jagat-īśa — O Lord of the universe; vaiśasam — anger; syāt — may arise; eva — certainly; yat-karmaṇi — in whose activity; naḥ — my; samīhitam — desire; karoṣi — You consider; phalgu — insignificant service; api — even; uru — very great; dīna-vatsalaḥ — favorably inclined to the poor; sve — own; eva — certainly; dhiṣṇye — in Your opulence; abhiratasya — of one who is fully satisfied; kim — what need is there; tayā — with her.
My dear Lord of the universe, the goddess of fortune, Lakṣmī, is the mother of the universe, and yet I think that she may be angry with me because of my intruding upon her service and acting on that very platform to which she is so much attached. Yet I am hopeful that even though there is some misunderstanding, You will take my part, for You are very much inclined to the poor, and You always magnify even insignificant service unto You. Therefore even though she becomes angry, I think that there is no harm for You, because You are so self-sufficient that You can do without her.
bhajanty atha tvām ata eva sādhavo
bhavat-padānusmaraṇād ṛte satāṁ
nimittam anyad bhagavan na vidmahe
bhajanti — they worship; atha — therefore; tvām — You; ataḥ eva — therefore; sādhavaḥ — all saintly persons; vyudasta — who dispel; māyā-guṇa — the modes of material nature; vibhrama — misconceptions; udayam — produced; bhavat — Your; pada — lotus feet; anusmaraṇāt — constantly remembering; ṛte — except; satām — of great saintly persons; nimittam — reason; anyat — other; bhagavan — O Supreme Personality of Godhead; na — not; vidmahe — I can understand.
Great saintly persons who are always liberated take to Your devotional service because only by devotional service can one be relieved from the illusions of material existence. O my Lord, there is no reason for the liberated souls to take shelter at Your lotus feet except that such souls are constantly thinking of Your feet.
manye giraṁ te jagatāṁ vimohinīṁ
varaṁ vṛṇīṣveti bhajantam āttha yat
vācā nu tantyā yadi te jano ’sitaḥ
kathaṁ punaḥ karma karoti mohitaḥ
manye — I consider; giram — words; te — Your; jagatām — to the material world; vimohinīm — bewildering; varam — benediction; vṛṇīṣva — just accept; iti — in this way; bhajantam — unto Your devotee; āttha — You spoke; yat — because; vācā — by the statements of the Vedas; nu — certainly; tantyā — by the ropes; yadi — if; te — Your; janaḥ — the people in general; asitaḥ — not bound; katham — how; punaḥ — again and again; karma — fruitive activities; karoti — perform; mohitaḥ — being enamored.
My dear Lord, what You have said to Your unalloyed devotee is certainly very much bewildering. The allurements You offer in the Vedas are certainly not suitable for pure devotees. People in general, bound by the sweet words of the Vedas, engage themselves again and again in fruitive activities, enamored by the results of their actions.
tvan-māyayāddhā jana īśa khaṇḍito
yad anyad āśāsta ṛtātmano ’budhaḥ
yathā cared bāla-hitaṁ pitā svayaṁ
tathā tvam evārhasi naḥ samīhitum
tvat — Your; māyayā — by illusory energy; addhā — certainly; janaḥ — the people in general; īśa — O my Lord; khaṇḍitaḥ — separated; yat — because; anyat — other; āśāste — they desire; ṛta — real; ātmanaḥ — from the self; abudhaḥ — without proper understanding; yathā — as; caret — would engage in; bāla-hitam — the welfare of one’s child; pitā — the father; svayam — personally; tathā — similarly; tvam — Your Lordship; eva — certainly; arhasi naḥ samīhitum — please act on my behalf.
My Lord, due to Your illusory energy, all living beings in this material world have forgotten their real constitutional position, and out of ignorance they are always desirous of material happiness in the form of society, friendship and love. Therefore, please do not ask me to take some material benefits from You, but as a father, not waiting for the son’s demand, does everything for the benefit of the son, please bestow upon me whatever You think best for me.
ity ādi-rājena nutaḥ sa viśva-dṛk
tam āha rājan mayi bhaktir astu te
diṣṭyedṛśī dhīr mayi te kṛtā yayā
māyāṁ madīyāṁ tarati sma dustyajām
maitreyaḥ — Maitreya, the great sage; uvāca — spoke; iti — thus; ādi-rājena — by the original king (Pṛthu); nutaḥ — being worshiped; saḥ — He (the Supreme Personality of Godhead); viśva-dṛk — the seer of the whole universe; tam — unto him; āha — said; rājan — my dear King; mayi — unto Me; bhaktiḥ — devotional service; astu — let it be; te — your; diṣṭyā — by good fortune; īdṛśī — like this; dhīḥ — intelligence; mayi — unto Me; te — by you; kṛtā — having been performed; yayā — by which; māyām — illusory energy; madīyām — My; tarati — crosses over; sma — certainly; dustyajām — very difficult to give up.
The great sage Maitreya continued by saying that the Lord, the seer of the universe, after hearing Pṛthu Mahārāja’s prayer, addressed the King: My dear King, may you always be blessed by engaging in My devotional service. Only by such purity of purpose, as you yourself very intelligently express, can one cross over the insurmountable illusory energy of māyā.
tat tvaṁ kuru mayādiṣṭam
tat — therefore; tvam — you; kuru — do; mayā — by Me; ādiṣṭam — what is ordered; apramattaḥ — without being misguided; prajā-pate — O master of the citizens; mat — of Me; ādeśa-karaḥ — who executes the order; lokaḥ — any person; sarvatra — everywhere; āpnoti — achieves; śobhanam — all good fortune.
My dear King, O protector of the citizens, henceforward be very careful to execute My orders and not be misled by anything. Anyone who lives in that way, simply carrying out My orders faithfully, will always find good fortune all over the world.
iti vainyasya rājarṣeḥ
gantuṁ cakre ’cyuto matim
maitreyaḥ uvāca — the great sage Maitreya continued to speak; iti — thus; vainyasya — of the son of King Vena (Pṛthu Mahārāja); rāja-ṛṣeḥ — of the saintly King; pratinandya — appreciating; artha-vat vacaḥ — the prayers, which were full of meaning; pūjitaḥ — being worshiped; anugṛhītvā — sufficiently benedicting; enam — King Pṛthu; gantum — to go from that place; cakre — made up; acyutaḥ — the infallible Lord; matim — His mind.
The great saint Maitreya told Vidura: The Supreme Personality of Godhead amply appreciated the meaningful prayers of Mahārāja Pṛthu. Thus, after being properly worshiped by the King, the Lord blessed him and decided to depart.
khagā bhūtāny anekaśaḥ
sabhājitā yayuḥ sarve
deva — the demigods; ṛṣi — the great sages; pitṛ — inhabitants of Pitṛloka; gandharva — inhabitants of Gandharvaloka; siddha — inhabitants of Siddhaloka; cāraṇa — inhabitants of Cāraṇaloka; pannagāḥ — inhabitants of the planets where serpents live; kinnara — inhabitants of the Kinnara planets; apsarasaḥ — inhabitants of Apsaroloka; martyāḥ — inhabitants of the earthly planets; khagāḥ — birds; bhūtāni — other living entities; anekaśaḥ — many; yajña-īśvara-dhiyā — with the perfect intelligence of thinking as part and parcel of the Supreme Lord; rājñā — by the King; vāk — with sweet words; vitta — wealth; añjali — with folded hands; bhaktitaḥ — in a spirit of devotional service; sabhājitāḥ — being properly worshiped; yayuḥ — went; sarve — all; vaikuṇṭha — of the Supreme Personality of Godhead, Viṣṇu; anugatāḥ — followers; tataḥ — from that place.
King Pṛthu worshiped the demigods, the great sages, the inhabitants of Pitṛloka, the inhabitants of Gandharvaloka, and those of Siddhaloka, Cāraṇaloka, Pannagaloka, Kinnaraloka, Apsaroloka, the earthly planets and the planets of the birds. He also worshiped many other living entities who presented themselves in the sacrificial arena. With folded hands he worshiped all these, as well as the Supreme Personality of Godhead and the personal associates of the Lord, by offering sweet words and as much wealth as possible. After this function, they all went back to their respective abodes, following in the footsteps of Lord Viṣṇu.
bhagavān api rājarṣeḥ
harann iva mano ’muṣya
bhagavān — the Supreme Personality of Godhead; api — also; rāja-ṛṣeḥ — of the saintly King; sa-upādhyāyasya — along with all the priests; ca — also; acyutaḥ — the infallible Lord; haran — captivating; iva — indeed; manaḥ — the mind; amuṣya — of him; sva-dhāma — to His abode; pratyapadyata — returned.
The infallible Supreme Personality of Godhead, having captivated the minds of the King and the priests who were present, returned to His abode in the spiritual sky.
avyaktāya ca devānāṁ
devāya sva-puraṁ yayau
adṛṣṭāya — unto one who is beyond the purview of material vision; namaḥ-kṛtya — offering obeisances; nṛpaḥ — the King; sandarśita — revealed; ātmane — unto the Supreme Soul; avyaktāya — who is beyond the manifestation of the material world; ca — also; devānām — of the demigods; devāya — unto the Supreme Lord; sva-puram — to his own house; yayau — returned.
King Pṛthu then offered his respectful obeisances unto the Supreme Personality of Godhead, who is the Supreme Lord of all demigods. Although not an object of material vision, the Lord revealed Himself to the sight of Mahārāja Pṛthu. After offering obeisances to the Lord, the King returned to his home.