Śrīmad Bhāgavatam |Canto 4 Chapter 31
Nārada Instructs the Pracetās
smaranta ātmaje bhāryāṁ
visṛjya prāvrajan gṛhāt
maitreyaḥ uvāca — Maitreya said; tataḥ — thereafter; utpanna — developed; vijñānāḥ — possessing perfect knowledge; āśu — very soon; adhokṣaja — by the Supreme Personality of Godhead; bhāṣitam — what was enunciated; smarantaḥ — remembering; ātma-je — unto their son; bhāryām — their wife; visṛjya — after giving; prāvrajan — left; gṛhāt — from home.
The great saint Maitreya continued: After that, the Pracetās lived at home for thousands of years and developed perfect knowledge in spiritual consciousness. At last they remembered the blessings of the Supreme Personality of Godhead and left home, putting their wife in charge of a perfect son.
pratīcyāṁ diśi velāyāṁ
siddho ’bhūd yatra jājaliḥ
dīkṣitāḥ — being determined; brahma-satreṇa — by understanding of the Supreme Spirit; sarva — all; bhūta — living entities; ātma-medhasā — considering like one’s self; pratīcyām — in the western; diśi — direction; velāyām — on the seashore; siddhaḥ — perfect; abhūt — became; yatra — where; jājaliḥ — the great sage Jājali.
The Pracetās went to the seashore in the west where the great liberated sage Jājali was residing. After perfecting the spiritual knowledge by which one becomes equal toward all living entities, the Pracetās became perfect in Kṛṣṇa consciousness.
pare ’male brahmaṇi yojitātmanaḥ
surāsureḍyo dadṛśe sma nāradaḥ
tān — all of them; nirjita — completely controlled; prāṇa — the life air (by the prāṇāyāma process); manaḥ — mind; vacaḥ — words; dṛśaḥ — and vision; jita-āsanān — who conquered the yogic āsana, or sitting posture; śānta — pacified; samāna — straight; vigrahān — whose bodies; pare — transcendental; amale — free from all material contamination; brahmaṇi — in the Supreme; yojita — engaged; ātmanaḥ — whose minds; sura-asura-īḍyaḥ — worshiped by the demons and by the demigods; dadṛśe — saw; sma — in the past; nāradaḥ — the great sage Nārada.
After practicing the yogāsana for mystic yoga, the Pracetās managed to control their life air, mind, words and external vision. Thus by the prāṇāyāma process they were completely relieved of material attachment. By remaining perpendicular, they could concentrate their minds on the uppermost Brahman. While they were practicing this prāṇāyāma, the great sage Nārada, who is worshiped both by demons and by demigods, came to see them.
tam āgataṁ ta utthāya
tam — to him; āgatam — appeared; te — all the Pracetās; utthāya — after getting up; praṇipatya — offering obeisances; abhinandya — offering welcome; ca — also; pūjayitvā — worshiping; yathā ādeśam — according to regulative principles; sukha-āsīnam — comfortably situated; atha — thus; abruvan — they said.
As soon as the Pracetās saw that the great sage Nārada had appeared, they immediately got up even from their āsanas. As required, they immediately offered obeisances and worshiped him, and when they saw that Nārada Muni was properly seated, they began to ask him questions.
svāgataṁ te surarṣe ’dya
diṣṭyā no darśanaṁ gataḥ
tava caṅkramaṇaṁ brahmann
abhayāya yathā raveḥ
pracetasaḥ ūcuḥ — the Pracetās said; su-āgatam — welcome; te — unto you; sura-ṛṣe — O sage among the demigods; adya — today; diṣṭyā — by good fortune; naḥ — of us; darśanam — audience; gataḥ — you have come; tava — your; caṅkramaṇam — movements; brahman — O great brāhmaṇa; abhayāya — for fearlessness; yathā — as; raveḥ — of the sun.
All the Pracetās began to address the great sage Nārada: O great sage, O brāhmaṇa, we hope you met with no disturbances while coming here. It is due to our great fortune that we are now able to see you. By the traveling of the sun, people are relieved from the fear of the darkness of night — a fear brought about by thieves and rogues. Similarly, your traveling is like the sun’s, for you drive away all kinds of fear.
yad ādiṣṭaṁ bhagavatā
tad gṛheṣu prasaktānāṁ
prāyaśaḥ kṣapitaṁ prabho
yat — what; ādiṣṭam — was instructed; bhagavatā — by the exalted personality; śivena — Lord Śiva; adhokṣajena — by Lord Viṣṇu; ca — also; tat — that; gṛheṣu — to family affairs; prasaktānām — by us who were too much attached; prāyaśaḥ — almost; kṣapitam — forgotten; prabho — O master.
O master, may we inform you that because of our being overly attached to family affairs, we almost forgot the instructions we received from Lord Śiva and Lord Viṣṇu.
tan naḥ pradyotayādhyātma-
tat — therefore; naḥ — for us; pradyotaya — kindly awaken; adhyātma — transcendental; jñānam — knowledge; tattva — Absolute Truth; artha — for the purpose of; darśanam — philosophy; yena — by which; añjasā — easily; tariṣyāmaḥ — we can cross over; dustaram — formidable; bhava-sāgaram — the ocean of nescience.
Dear master, kindly enlighten us in transcendental knowledge, which may act as a torchlight by which we may cross the dark nescience of material existence.
iti pracetasāṁ pṛṣṭo
bhagavān nārado muniḥ
maitreyaḥ uvāca — Maitreya said; iti — thus; pracetasām — by the Pracetās; pṛṣṭaḥ — being asked; bhagavān — the great devotee of the Supreme Personality of Godhead; nāradaḥ — Nārada; muniḥ — very thoughtful; bhagavati — in the Supreme Personality of Godhead; uttama-śloke — possessing excellent renown; āviṣṭa — absorbed; ātmā — whose mind; abravīt — replied; nṛpān — to the Kings.
The great sage Maitreya continued: My dear Vidura, being thus petitioned by the Pracetās, the supreme devotee Nārada, who is always absorbed in thoughts of the Supreme Personality of Godhead, began to reply.
taj janma tāni karmāṇi
tad āyus tan mano vacaḥ
nṛṇāṁ yena hi viśvātmā
sevyate harir īśvaraḥ
nāradaḥ uvāca — Nārada said; tat janma — that birth; tāni — those; karmāṇi — fruitive activities; tat — that; āyuḥ — span of life; tat — that; manaḥ — mind; vacaḥ — words; nṛṇām — of human beings; yena — by which; hi — certainly; viśva-ātmā — the Supersoul; sevyate — is served; hariḥ — the Supreme Personality of Godhead; īśvaraḥ — the supreme controller.
The great sage Nārada said: When a living entity is born to engage in the devotional service of the Supreme Personality of Godhead, who is the supreme controller, his birth, all his fruitive activities, his life span, his mind and his words are all factually perfect.
kiṁ janmabhis tribhir veha
karmabhir vā trayī-proktaiḥ
puṁso ’pi vibudhāyuṣā
kim — what is the use; janmabhiḥ — of births; tribhiḥ — three; vā — or; iha — in this world; śaukra — by semen; sāvitra — by initiation; yājñikaiḥ — by becoming a perfect brāhmaṇa; karmabhiḥ — by activities; vā — or; trayī — in the Vedas; proktaiḥ — instructed; puṁsaḥ — of a human being; api — even; vibudha — of the demigods; āyuṣā — with a duration of life.
A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master, and this birth is called sāvitra. The third birth, called yājñika, takes place when one is given the opportunity to worship Lord Viṣṇu. Despite the opportunities for attaining such births, even if one gets the life span of a demigod, if one does not actually engage in the service of the Lord, everything is useless. Similarly, one’s activities may be mundane or spiritual, but they are useless if they are not meant for satisfying the Lord.
śrutena tapasā vā kiṁ
buddhyā vā kiṁ nipuṇayā
śrutena — by Vedic education; tapasā — by austerities; vā — or; kim — what is the meaning; vacobhiḥ — by words; citta — of consciousness; vṛttibhiḥ — by the occupations; buddhyā — by intelligence; vā — or; kim — what is the use; nipuṇayā — expert; balena — by bodily strength; indriya-rādhasā — by power of the senses.
Without devotional service, what is the meaning of severe austerities, the process of hearing, the power of speech, the power of mental speculation, elevated intelligence, strength, and the power of the senses?
kiṁ vā yogena sāṅkhyena
kiṁ vā śreyobhir anyaiś ca
na yatrātma-prado hariḥ
kim — what is the use; vā — or; yogena — by mystic yoga practice; sāṅkhyena — by the study of Sāṅkhya philosophy; nyāsa — by accepting sannyāsa; svādhyāyayoḥ — and by study of Vedic literature; api — even; kim — what is the use; vā — or; śreyobhiḥ — by auspicious activities; anyaiḥ — other; ca — and; na — never; yatra — where; ātma-pradaḥ — full satisfaction of self; hariḥ — the Supreme Personality of Godhead.
Transcendental practices that do not ultimately help one realize the Supreme Personality of Godhead are useless, be they mystic yoga practices, the analytical study of matter, severe austerity, the acceptance of sannyāsa, or the study of Vedic literature. All these may be very important aspects of spiritual advancement, but unless one understands the Supreme Personality of Godhead, Hari, all these processes are useless.
śreyasām api sarveṣām
ātmā hy avadhir arthataḥ
sarveṣām api bhūtānāṁ
harir ātmātmadaḥ priyaḥ
śreyasām — of auspicious activities; api — certainly; sarveṣām — all; ātmā — the self; hi — certainly; avadhiḥ — destination; arthataḥ — factually; sarveṣām — of all; api — certainly; bhūtānām — living entities; hariḥ — the Supreme Personality of Godhead; ātmā — the Supersoul; ātma-daḥ — who can give us our original identity; priyaḥ — very dear.
Factually the Supreme Personality of Godhead is the original source of all self-realization. Consequently, the goal of all auspicious activities — karma, jñāna, yoga and bhakti — is the Supreme Personality of Godhead.
yathā taror mūla-niṣecanena
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā
yathā — as; taroḥ — of a tree; mūla — the root; niṣecanena — by watering; tṛpyanti — are satisfied; tat — its; skandha — trunk; bhuja — branches; upaśākhāḥ — and twigs; prāṇa — the life air; upahārāt — by feeding; ca — and; yathā — as; indriyāṇām — of the senses; tathā eva — similarly; sarva — of all demigods; arhaṇam — worship; acyuta — of the Supreme Personality of Godhead; ijyā — worship.
As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.
yathaiva sūryāt prabhavanti vāraḥ
punaś ca tasmin praviśanti kāle
bhūtāni bhūmau sthira-jaṅgamāni
tathā harāv eva guṇa-pravāhaḥ
yathā — as; eva — certainly; sūryāt — from the sun; prabhavanti — is generated; vāraḥ — water; punaḥ — again; ca — and; tasmin — unto it; praviśanti — enters; kāle — in due course of time; bhūtāni — all living entities; bhūmau — to the earth; sthira — not moving; jaṅgamāni — and moving; tathā — similarly; harau — unto the Supreme Personality of Godhead; eva — certainly; guṇa-pravāhaḥ — emanation of material nature.
During the rainy season, water is generated from the sun, and in due course of time, during the summer season, the very same water is again absorbed by the sun. Similarly, all living entities, moving and inert, are generated from the earth, and again, after some time, they all return to the earth as dust. Similarly, everything emanates from the Supreme Personality of Godhead, and in due course of time everything enters into Him again.
etat padaṁ taj jagad-ātmanaḥ paraṁ
sakṛd vibhātaṁ savitur yathā prabhā
yathāsavo jāgrati supta-śaktayo
etat — this cosmic manifestation; padam — place of habitation; tat — that; jagat-ātmanaḥ — of the Supreme Personality of Godhead; param — transcendental; sakṛt — sometimes; vibhātam — manifested; savituḥ — of the sun; yathā — as; prabhā — sunshine; yathā — as; asavaḥ — the senses; jāgrati — become manifest; supta — inactive; śaktayaḥ — energies; dravya — physical elements; kriyā — activities; jñāna — knowledge; bhidā-bhrama — differences from misunderstanding; atyayaḥ — passing away.
Just as the sunshine is nondifferent from the sun, the cosmic manifestation is also nondifferent from the Supreme Personality of Godhead. The Supreme Personality is therefore all-pervasive within this material creation. When the senses are active, they appear to be part and parcel of the body, but when the body is asleep, their activities are unmanifest. Similarly, the whole cosmic creation appears different and yet nondifferent from the Supreme Person.
yathā nabhasy abhra-tamaḥ-prakāśā
bhavanti bhūpā na bhavanty anukramāt
evaṁ pare brahmaṇi śaktayas tv amū
rajas tamaḥ sattvam iti pravāhaḥ
yathā — as; nabhasi — in the sky; abhra — clouds; tamaḥ — darkness; prakāśāḥ — and illumination; bhavanti — exist; bhū-pāḥ — O Kings; na bhavanti — do not appear; anukramāt — consecutively; evam — thus; pare — supreme; brahmaṇi — in the Absolute; śaktayaḥ — energies; tu — then; amūḥ — those; rajaḥ — passion; tamaḥ — darkness; sattvam — goodness; iti — thus; pravāhaḥ — emanation.
My dear Kings, sometimes in the sky there are clouds, sometimes there is darkness, and sometimes there is illumination. The appearance of all these takes place consecutively. Similarly, in the Supreme Absolute, the modes of passion, darkness and goodness appear as consecutive energies. Sometimes they appear, and sometimes they disappear.
tenaikam ātmānam aśeṣa-dehināṁ
kālaṁ pradhānaṁ puruṣaṁ pareśam
ātmaika-bhāvena bhajadhvam addhā
tena — therefore; ekam — one; ātmānam — unto the Supreme Soul; aśeṣa — unlimited; dehinām — of the individual souls; kālam — time; pradhānam — the material cause; puruṣam — the Supreme Person; para-īśam — the transcendental controller; sva-tejasā — by His spiritual energy; dhvasta — aloof; guṇa-pravāham — from material emanations; ātma — self; eka-bhāvena — accepting as qualitatively one; bhajadhvam — engage in devotional service; addhā — directly.
Because the Supreme Lord is the cause of all causes, He is the Supersoul of all individual living entities, and He exists as both the remote and immediate cause. Since He is aloof from the material emanations, He is free from their interactions and is Lord of material nature. You should therefore engage in His devotional service, thinking yourself qualitatively one with Him.
santuṣṭyā yena kena vā
tuṣyaty āśu janārdanaḥ
dayayā — by showing mercy; sarva-bhūteṣu — to all living entities; santuṣṭyā — by being satisfied; yena kena vā — somehow or other; sarva-indriya — all the senses; upaśāntyā — by controlling; ca — also; tuṣyati — becomes satisfied; āśu — very soon; janārdanaḥ — the Lord of all living entities.
By showing mercy to all living entities, being satisfied somehow or other, and restricting the senses from sense enjoyment, one can very quickly satisfy the Supreme Personality of Godhead, Janārdana.
nija-jana-vaśa-gatvam ātmano ’yan
na sarati chidravad akṣaraḥ satāṁ hi
apahata — vanquished; sakala — all; eṣaṇa — desires; amala — spotless; ātmani — to the mind; aviratam — constantly; edhita — increasing; bhāvanā — with feeling; upahūtaḥ — being called; nija-jana — of His devotees; vaśa — under the control; gatvam — going; ātmanaḥ — His; ayan — knowing; na — never; sarati — goes away; chidra-vat — like the sky; akṣaraḥ — the Supreme Personality of Godhead; satām — of the devotees; hi — certainly.
Being completely cleansed of all material desires, the devotees are freed from all mental contamination. Thus they can always think of the Lord constantly and address Him very feelingly. The Supreme Personality of Godhead, knowing Himself to be controlled by His devotees, does not leave them for a second, just as the sky overhead never becomes invisible.
na bhajati kumanīṣiṇāṁ sa ijyāṁ
harir adhanātma-dhana-priyo rasa-jñaḥ
śruta-dhana-kula-karmaṇāṁ madair ye
vidadhati pāpam akiñcaneṣu satsu
na — never; bhajati — accepts; ku-manīṣiṇām — of persons with a dirty heart; saḥ — He; ijyām — offering; hariḥ — the Supreme Lord; adhana — to those who have no material possessions; ātma-dhana — simply dependent on the Lord; priyaḥ — who is dear; rasa-jñaḥ — who accepts the essence of life; śruta — education; dhana — wealth; kula — aristocracy; karmaṇām — and of fruitive activities; madaiḥ — by pride; ye — all those who; vidadhati — perform; pāpam — disgrace; akiñcaneṣu — without material possessions; satsu — unto the devotees.
The Supreme Personality of Godhead becomes very dear to those devotees who have no material possessions but are fully happy in possessing the devotional service of the Lord. Indeed, the Lord relishes the devotional activities of such devotees. Those who are puffed up with material education, wealth, aristocracy and fruitive activity are very proud of possessing material things, and they often deride the devotees. Even if such people offer the Lord worship, the Lord never accepts them.
śriyam anucaratīṁ tad-arthinaś ca
dvipada-patīn vibudhāṁś ca yat sva-pūrṇaḥ
na bhajati nija-bhṛtya-varga-tantraḥ
katham amum udvisṛjet pumān kṛta-jñaḥ
śriyam — the goddess of fortune; anucaratīm — who follows Him; tat — of her; arthinaḥ — those who aspire to get the favor; ca — and; dvipada-patīn — rulers of the human beings; vibudhān — demigods; ca — also; yat — because; sva-pūrṇaḥ — self-sufficient; na — never; bhajati — cares for; nija — own; bhṛtya-varga — on His devotees; tantraḥ — dependent; katham — how; amum — Him; udvisṛjet — can give up; pumān — a person; kṛta-jñaḥ — grateful.
Although the Supreme Personality of Godhead is self-sufficient, He becomes dependent on His devotees. He does not care for the goddess of fortune, nor for the kings and demigods who are after the favors of the goddess of fortune. Where is that person who is actually grateful and will not worship the Personality of Godhead?
iti pracetaso rājann
anyāś ca bhagavat-kathāḥ
yayau svāyambhuvo muniḥ
maitreyaḥ uvāca — Maitreya said; iti — thus; pracetasaḥ — the Pracetās; rājan — O King; anyāḥ — others; ca — also; bhagavat-kathāḥ — topics about the relationship with the Supreme Personality of Godhead; śrāvayitvā — after instructing; brahma-lokam — to Brahmaloka; yayau — went back; svāyambhuvaḥ — the son of Lord Brahmā; muniḥ — the great sage.
The great sage Maitreya continued: My dear King Vidura, Śrī Nārada Muni, the son of Lord Brahmā, thus described all these relationships with the Supreme Personality of Godhead to the Pracetās. Afterward, he returned to Brahmaloka.
te ’pi tan-mukha-niryātaṁ
harer niśamya tat-pādaṁ
dhyāyantas tad-gatiṁ yayuḥ
te — the Pracetās; api — also; tat — of Nārada; mukha — from the mouth; niryātam — gone forth; yaśaḥ — glorification; loka — of the world; mala — sins; apaham — destroying; hareḥ — of Lord Hari; niśamya — having heard; tat — of the Lord; pādam — feet; dhyāyantaḥ — meditating upon; tat-gatim — unto His abode; yayuḥ — went.
Hearing from Nārada’s mouth the glories of the Lord, which vanquish all the ill fortune of the world, the Pracetās also became attached to the Supreme Personality of Godhead. Meditating on His lotus feet, they advanced to the ultimate destination.
etat te ’bhihitaṁ kṣattar
yan māṁ tvaṁ paripṛṣṭavān
etat — this; te — unto you; abhihitam — instructed; kṣattaḥ — O Vidura; yat — whatever; mām — unto me; tvam — you; paripṛṣṭavān — inquired; pracetasām — of the Pracetās; nāradasya — of Nārada; saṁvādam — conversation; hari-kīrtanam — describing the glories of the Lord.
My dear Vidura, I have told you everything you wanted to know about the conversation between Nārada and the Pracetās, the conversation describing the glories of the Lord. I have related this as far as possible.
ya eṣa uttānapado
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; yaḥ — which; eṣaḥ — this dynasty; uttānapadaḥ — of King Uttānapāda; mānavasya — the son of Svāyambhuva Manu; anuvarṇitaḥ — described, following in the footprints of previous ācāryas; vaṁśaḥ — dynasty; priyavratasya — of King Priyavrata; api — also; nibodha — try to understand; nṛpa-sattama — O best of kings.
Śukadeva Gosvāmī continued: O best of kings [King Parīkṣit], I have now finished telling about the descendants of the first son of Svāyambhuva Manu, Uttānapāda. I shall now try to relate the activities of the descendants of Priyavrata, the second son of Svāyambhuva Manu. Please hear them attentively.
yo nāradād ātma-vidyām
adhigamya punar mahīm
bhuktvā vibhajya putrebhya
aiśvaraṁ samagāt padam
yaḥ — one who; nāradāt — from the great sage Nārada; ātma-vidyām — spiritual knowledge; adhigamya — after learning; punaḥ — again; mahīm — the earth; bhuktvā — after enjoying; vibhajya — after dividing; putrebhyaḥ — unto his sons; aiśvaram — transcendental; samagāt — achieved; padam — position.
Although Mahārāja Priyavrata received instructions from the great sage Nārada, he still engaged in ruling the earth. After fully enjoying material possessions, he divided his property among his sons. He then attained a position by which he could return home, back to Godhead.
imāṁ tu kauṣāraviṇopavarṇitāṁ
pravṛddha-bhāvo ’śru-kalākulo muner
dadhāra mūrdhnā caraṇaṁ hṛdā hareḥ
imām — all this; tu — then; kauṣāraviṇā — by Maitreya; upavarṇitām — described; kṣattā — Vidura; niśamya — after hearing; ajita-vāda — glorification of the Supreme Lord; sat-kathām — transcendental message; pravṛddha — enhanced; bhāvaḥ — ecstasies; aśru — of tears; kalā — by particles; ākulaḥ — overwhelmed; muneḥ — of the great sage; dadhāra — captured; mūrdhnā — by the head; caraṇam — the lotus feet; hṛdā — by the heart; hareḥ — of the Supreme Personality of Godhead.
My dear King, in this way, after hearing the transcendental messages of the Supreme Personality of Godhead and His devotees from the great sage Maitreya, Vidura was overwhelmed with ecstasy. With tears in his eyes, he immediately fell down at the lotus feet of his guru, his spiritual master. He then fixed the Supreme Personality of Godhead within the core of his heart.
so ’yam adya mahā-yogin
darśitas tamasaḥ pāro
viduraḥ uvāca — Vidura said; saḥ — that; ayam — this; adya — today; mahā-yogin — O great mystic; bhavatā — by you; karuṇa-ātmanā — most merciful; darśitaḥ — I have been shown; tamasaḥ — of the darkness; pāraḥ — the other side; yatra — where; akiñcana-gaḥ — approachable by the materially free; hariḥ — the Supreme Personality of Godhead.
Śrī Vidura said: O great mystic, O greatest of all devotees, by your causeless mercy I have been shown the path of liberation from this world of darkness. By following this path, a person liberated from the material world can return home, back to Godhead.
ity ānamya tam āmantrya
svānāṁ didṛkṣuḥ prayayau
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; ānamya — offering obeisances; tam — unto Maitreya; āmantrya — taking permission; viduraḥ — Vidura; gaja-sāhvayam — the city of Hastināpura; svānām — own; didṛkṣuḥ — desiring to see; prayayau — left that place; jñātīnām — of his kinsmen; nirvṛta-āśayaḥ — free from material desires.
Śukadeva Gosvāmī continued: Vidura thus offered obeisances unto the great sage Maitreya and, taking his permission, started for the city of Hastināpura to see his own kinsmen, although he had no material desires.
etad yaḥ śṛṇuyād rājan
āyur dhanaṁ yaśaḥ svasti
gatim aiśvaryam āpnuyāt
etat — this; yaḥ — one who; śṛṇuyāt — hears; rājan — O King Parīkṣit; rājñām — of kings; hari — unto the Supreme Personality of Godhead; arpita-ātmanām — who have given their life and soul; āyuḥ — duration of life; dhanam — wealth; yaśaḥ — reputation; svasti — good fortune; gatim — the ultimate goal of life; aiśvaryam — material opulence; āpnuyāt — achieves.
O King, those who hear these topics about kings who are completely surrendered to the Supreme Personality of Godhead obtain without difficulty a long life, wealth, good reputation, good fortune and, ultimately, the opportunity to return home, back to Godhead.