Śrīmad Bhāgavatam |Canto 8 Chapter 1
The Manus, Administrators of the Universe
vaṁśo ’yaṁ vistarāc chrutaḥ
yatra viśva-sṛjāṁ sargo
manūn anyān vadasva naḥ
śrī-rājā uvāca — the King (Mahārāja Parīkṣit) said; svāyambhuvasya — of the great personality Svāyambhuva Manu; iha — in this connection; guro — O my spiritual master; vaṁśaḥ — dynasty; ayam — this; vistarāt — extensively; śrutaḥ — I have heard (from you); yatra — wherein; viśva-sṛjām — of the great personalities known as the prajāpatis, such as Marīci; sargaḥ — creation, involving the birth of many sons and grandsons from the daughters of Manu; manūn — Manus; anyān — other; vadasva — kindly describe; naḥ — to us.
King Parīkṣit said: O my lord, my spiritual master, now I have fully heard from Your Grace about the dynasty of Svāyambhuva Manu. But there are also other Manus, and I want to hear about their dynasties. Kindly describe them to us.
manvantare harer janma
karmāṇi ca mahīyasaḥ
gṛṇanti kavayo brahmaṁs
tāni no vada śṛṇvatām
manvantare — during the change of manvantaras (one Manu following another); hareḥ — of the Supreme Personality of Godhead; janma — appearance; karmāṇi — and activities; ca — also; mahīyasaḥ — of the supremely glorified; gṛṇanti — describe; kavayaḥ — the great learned persons who have perfect intelligence; brahman — O learned brāhmaṇa (Śukadeva Gosvāmī); tāni — all of them; naḥ — to us; vada — please describe; śṛṇvatām — who are very eager to hear.
O learned brāhmaṇa, Śukadeva Gosvāmī, the great learned persons who are completely intelligent describe the activities and appearance of the Supreme Personality of Godhead during the various manvantaras. We are very eager to hear about these narrations. Kindly describe them.
yad yasminn antare brahman
kṛtavān kurute kartā
hy atīte ’nāgate ’dya vā
yat — whatever activities; yasmin — in a particular age; antare — manvantara; brahman — O great brāhmaṇa; bhagavān — the Supreme Personality of Godhead; viśva-bhāvanaḥ — who has created this cosmic manifestation; kṛtavān — has done; kurute — is doing; kartā — and will do; hi — indeed; atīte — in the past; anāgate — in the future; adya — at the present; vā — either.
O learned brāhmaṇa, kindly describe to us whatever activities the Supreme Personality of Godhead, who created this cosmic manifestation, has performed in the past manvantaras, is performing at present, and will perform in the future manvantaras.
manavo ’smin vyatītāḥ ṣaṭ
ādyas te kathito yatra
devādīnāṁ ca sambhavaḥ
śrī-ṛṣiḥ uvāca — the great saint Śukadeva Gosvāmī said; manavaḥ — Manus; asmin — during this period (one day of Brahmā); vyatītāḥ — already past; ṣaṭ — six; kalpe — in this duration of Brahmā’s day; svāyambhuva — Svāyambhuva Manu; ādayaḥ — and others; ādyaḥ — the first one (Svāyambhuva); te — unto you; kathitaḥ — I have already described; yatra — wherein; deva-ādīnām — of all the demigods; ca — also; sambhavaḥ — the appearance.
Śukadeva Gosvāmī said: In the present kalpa there have already been six Manus. I have described to you Svāyambhuva Manu and the appearance of many demigods. In this kalpa of Brahmā, Svāyambhuva is the first Manu.
ākūtyāṁ devahūtyāṁ ca
duhitros tasya vai manoḥ
bhagavān putratāṁ gataḥ
ākūtyām — from the womb of Ākūti; devahūtyām ca — and from the womb of Devahūti; duhitroḥ — of the two daughters; tasya — of him; vai — indeed; manoḥ — of Svāyambhuva Manu; dharma — religion; jñāna — and knowledge; upadeśa-artham — for instructing; bhagavān — the Supreme Personality of Godhead; putratām — sonhood under Ākūti and Devahūti; gataḥ — accepted.
Svāyambhuva Manu had two daughters, named Ākūti and Devahūti. From their wombs, the Supreme Personality of Godhead appeared as two sons named Yajñamūrti and Kapila respectively. These sons were entrusted with preaching about religion and knowledge.
kṛtaṁ purā bhagavataḥ
ākhyāsye bhagavān yajño
yac cakāra kurūdvaha
kṛtam — already done; purā — before; bhagavataḥ — of the Supreme Personality of Godhead; kapilasya — Kapila, the son of Devahūti; anuvarṇitam — fully described; ākhyāsye — I shall describe now; bhagavān — the Supreme Personality of Godhead; yajñaḥ — of the name Yajñapati or Yajñamūrti; yat — whatever; cakāra — executed; kuru-udvaha — O best of the Kurus.
O best of the Kurus, I have already described [in the Third Canto] the activities of Kapila, the son of Devahūti. Now I shall describe the activities of Yajñapati, the son of Ākūti.
visṛjya rājyaṁ tapase
sabhāryo vanam āviśat
viraktaḥ — without attachment; kāma-bhogeṣu — in sense gratification (in gṛhastha life); śatarūpā-patiḥ — the husband of Śatarūpā, namely Svāyambhuva Manu; prabhuḥ — who was the master or king of the world; visṛjya — after renouncing totally; rājyam — his kingdom; tapase — for practicing austerities; sa-bhāryaḥ — with his wife; vanam — the forest; āviśat — entered.
Svāyambhuva Manu, the husband of Śatarūpā, was by nature not at all attached to enjoyment of the senses. Thus he gave up his kingdom of sense enjoyment and entered the forest with his wife to practice austerities.
padaikena bhuvaṁ spṛśan
tapyamānas tapo ghoram
idam anvāha bhārata
sunandāyām — on the bank of the river Sunandā; varṣa-śatam — for one hundred years; pada-ekena — on one leg; bhuvam — the earth; spṛśan — touching; tapyamānaḥ — he performed austerities; tapaḥ — austerities; ghoram — very severe; idam — the following; anvāha — and spoke; bhārata — O scion of Bharata.
O scion of Bharata, after Svāyambhuva Manu had thus entered the forest with his wife, he stood on one leg on the bank of the river Sunandā, and in this way, with only one leg touching the earth, he performed great austerities for one hundred years. While performing these austerities, he spoke as follows.
yena cetayate viśvaṁ
viśvaṁ cetayate na yam
yo jāgarti śayāne ’smin
nāyaṁ taṁ veda veda saḥ
śrī-manuḥ uvāca — Svāyambhuva Manu chanted; yena — by whom (the Personality of Godhead); cetayate — is brought into animation; viśvam — the whole universe; viśvam — the whole universe (the material world); cetayate — animates; na — not; yam — He whom; yaḥ — He who; jāgarti — is always awake (watching all activities); śayāne — while sleeping; asmin — in this body; na — not; ayam — this living entity; tam — Him; veda — knows; veda — knows; saḥ — He.
Lord Manu said: The supreme living being has created this material world of animation; it is not that He was created by this material world. When everything is silent, the Supreme Being stays awake as a witness. The living entity does not know Him, but He knows everything.
ātmāvāsyam idaṁ viśvaṁ
yat kiñcij jagatyāṁ jagat
tena tyaktena bhuñjīthā
mā gṛdhaḥ kasya svid dhanam
ātma — the Supersoul; āvāsyam — living everywhere; idam — this universe; viśvam — all universes, all places; yat — whatever; kiñcit — everything that exists; jagatyām — in this world, everywhere; jagat — everything, animate and inanimate; tena — by Him; tyaktena — allotted; bhuñjīthāḥ — you may enjoy; mā — do not; gṛdhaḥ — accept; kasya svit — of anyone else; dhanam — the property.
Within this universe, the Supreme Personality of Godhead in His Supersoul feature is present everywhere, wherever there are animate or inanimate beings. Therefore, one should accept only that which is allotted to him; one should not desire to infringe upon the property of others.
yaṁ paśyati na paśyantaṁ
cakṣur yasya na riṣyati
taṁ bhūta-nilayaṁ devaṁ
yam — He who; paśyati — the living entity sees; na — not; paśyantam — although always seeing; cakṣuḥ — eye; yasya — whose; na — never; riṣyati — diminishes; tam — Him; bhūta-nilayam — the original source of all living entities; devam — the Supreme Personality of Godhead; suparṇam — who accompanies the living entity as a friend; upadhāvata — everyone should worship.
Although the Supreme Personality of Godhead constantly watches the activities of the world, no one sees Him. However, one should not think that because no one sees Him, He does not see, for His power to see is never diminished. Therefore, everyone should worship the Supersoul, who always stays with the individual soul as a friend.
na yasyādy-antau madhyaṁ ca
svaḥ paro nāntaraṁ bahiḥ
viśvasyāmūni yad yasmād
viśvaṁ ca tad ṛtaṁ mahat
na — neither; yasya — of whom (the Supreme Personality of Godhead); ādi — a beginning; antau — end; madhyam — middle; ca — also; svaḥ — own; paraḥ — others; na — nor; antaram — inside; bahiḥ — outside; viśvasya — of the whole cosmic manifestation; amūni — all such considerations; yat — whose form; yasmāt — from He who is the cause of everything; viśvam — the whole universe; ca — and; tat — all of them; ṛtam — truth; mahat — very, very great.
The Supreme Personality of Godhead has no beginning, no end and no middle. Nor does He belong to a particular person or nation. He has no inside or outside. The dualities found within this material world, such as beginning and end, mine and theirs, are all absent from the personality of the Supreme Lord. The universe, which emanates from Him, is another feature of the Lord. Therefore the Supreme Lord is the ultimate truth, and He is complete in greatness.
sa viśva-kāyaḥ puru-hūta-īśaḥ
satyaḥ svayaṁ-jyotir ajaḥ purāṇaḥ
dhatte ’sya janmādy-ajayātma-śaktyā
tāṁ vidyayodasya nirīha āste
saḥ — that Supreme Personality of Godhead; viśva-kāyaḥ — the total form of the universe (the whole universe is the external body of the Supreme Personality of Godhead); puru-hūtaḥ — known by so many names; īśaḥ — the supreme controller (with full power); satyaḥ — the ultimate truth; svayam — personally; jyotiḥ — self-effulgent; ajaḥ — unborn, beginningless; purāṇaḥ — the oldest; dhatte — He performs; asya — of this universe; janma-ādi — the creation, maintenance and annihilation; ajayā — by His external energy; ātma-śaktyā — by His personal potency; tām — that external material energy; vidyayā — by His spiritual potency; udasya — giving up; nirīhaḥ — without any desire or activity; āste — He is existing (untouched by the material energy).
The entire cosmic manifestation is the body of the Supreme Personality of Godhead, the Absolute Truth, who has millions of names and unlimited potencies. He is self-effulgent, unborn and changeless. He is the beginning of everything, but He has no beginning. Because He has created this cosmic manifestation by His external energy, the universe appears to be created, maintained and annihilated by Him. Nonetheless, He remains inactive in His spiritual energy and is untouched by the activities of the material energy.
athāgre ṛṣayaḥ karmāṇ-
īhamāno hi puruṣaḥ
prāyo ’nīhāṁ prapadyate
atha — therefore; agre — in the beginning; ṛṣayaḥ — all learned ṛṣis, saintly persons; karmāṇi — fruitive activities; īhante — execute; akarma — freedom from fruitive results; hetave — for the purpose of; īhamānaḥ — engaging in such activities; hi — indeed; puruṣaḥ — a person; prāyaḥ — almost always; anīhām — liberation from karma; prapadyate — attains.
Therefore, to enable people to reach the stage of activities that are not tinged by fruitive results, great saints first engage people in fruitive activities, for unless one begins by performing activities as recommended in the śāstras, one cannot reach the stage of liberation, or activities that produce no reactions.
īhate bhagavān īśo
na hi tatra visajjate
nāvasīdanti ye ’nu tam
īhate — engages in activities of creation, maintenance and annihilation; bhagavān — the Supreme Personality of Godhead, Kṛṣṇa; īśaḥ — the supreme controller; na — not; hi — indeed; tatra — in such activities; visajjate — He becomes entangled; ātma-lābhena — because of His own gain; pūrṇa-arthaḥ — who is self-satisfied; na — not; avasīdanti — are disheartened; ye — persons who; anu — follow; tam — the Supreme Personality of Godhead.
The Supreme Personality of Godhead is full in opulence by His own gain, yet He acts as the creator, maintainer and annihilator of this material world. In spite of acting in that way, He is never entangled. Hence devotees who follow in His footsteps are also never entangled.
tam īhamānaṁ nirahaṅkṛtaṁ budhaṁ
nirāśiṣaṁ pūrṇam ananya-coditam
nṝñ śikṣayantaṁ nija-vartma-saṁsthitaṁ
prabhuṁ prapadye ’khila-dharma-bhāvanam
tam — unto the same Supreme Personality of Godhead; īhamānam — who is acting for our benefit; nirahaṅkṛtam — who is without entanglement or desire for gain; budham — who is completely in knowledge; nirāśiṣam — without desires to enjoy the fruits of His activities; pūrṇam — who is full and therefore has no need to fulfill desires; ananya — by others; coditam — induced or inspired; nṝn — all of human society; śikṣayantam — to teach (the real path of life); nija-vartma — His own personal way of life; saṁsthitam — to establish (without deviation); prabhum — unto the Supreme Lord; prapadye — I request everyone to surrender; akhila-dharma-bhāvanam — who is the master of all religious principles or the occupational duties for a human being.
The Supreme Personality of Godhead, Kṛṣṇa, works just like an ordinary human being, yet He does not desire to enjoy the fruits of work. He is full in knowledge, free from material desires and diversions, and completely independent. As the supreme teacher of human society, He teaches His own way of activities, and thus He inaugurates the real path of religion. I request everyone to follow Him.
jagdhum abhyadravan kṣudhā
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; mantra-upaniṣadam — the Vedic mantra (uttered by Svāyambhuva Manu); vyāharantam — taught or chanted; samāhitam — concentrated the mind (without being agitated by material conditions); dṛṣṭvā — upon seeing (him); asurāḥ — the demons; yātudhānāḥ — the Rākṣasas; jagdhum — desired to devour; abhyadravan — running very fast; kṣudhā — to satisfy their appetite.
Śukadeva Gosvāmī continued: Svāyambhuva Manu was thus in a trance, chanting the mantras of Vedic instruction known as the Upaniṣads. Upon seeing him, the Rākṣasas and asuras, being very hungry, wanted to devour him. Therefore they ran after him with great speed.
tāṁs tathāvasitān vīkṣya
yajñaḥ sarva-gato hariḥ
yāmaiḥ parivṛto devair
tān — the demons and Rākṣasas; tathā — in that way; avasitān — who were determined to devour Svāyambhuva Manu; vīkṣya — upon observing; yajñaḥ — Lord Viṣṇu, known as Yajña; sarva-gataḥ — who is seated in everyone’s heart; hariḥ — the Supreme Personality of Godhead; yāmaiḥ — with His sons named the Yāmas; parivṛtaḥ — surrounded; devaiḥ — by the demigods; hatvā — after killing (the demons); aśāsat — ruled (taking the post of Indra); tri-viṣṭapam — the heavenly planets.
The Supreme Lord, Viṣṇu, who sits in everyone’s heart, appearing as Yajñapati, observed that the Rākṣasas and demons were going to devour Svāyambhuva Manu. Thus the Lord, accompanied by His sons named the Yāmas and by all the other demigods, killed the demons and Rākṣasas. He then took the post of Indra and began to rule the heavenly kingdom.
svārociṣo dvitīyas tu
manur agneḥ suto ’bhavat
pramukhās tasya cātmajāḥ
svārociṣaḥ — Svārociṣa; dvitīyaḥ — the second; tu — indeed; manuḥ — Manu; agneḥ — of Agni; sutaḥ — the son; abhavat — became; dyumat — Dyumat; suṣeṇa — Suṣeṇa; rociṣmat — Rociṣmat; pramukhāḥ — beginning with them; tasya — of him (Svārociṣa); ca — also; ātma-jāḥ — sons.
The son of Agni named Svārociṣa became the second Manu. His several sons were headed by Dyumat, Suṣeṇa and Rociṣmat.
tatrendro rocanas tv āsīd
devāś ca tuṣitādayaḥ
tatra — in this manvantara; indraḥ — Indra; rocanaḥ — Rocana, the son of Yajña; tu — but; āsīt — became; devāḥ — demigods; ca — also; tuṣita-ādayaḥ — Tuṣita and others; ūrja — Ūrja; stambha — Stambha; ādayaḥ — and others; sapta — seven; ṛṣayaḥ — great saints; brahma-vādinaḥ — all faithful devotees.
During the reign of Svārociṣa, the post of Indra was assumed by Rocana, the son of Yajña. Tuṣita and others became the principal demigods, and Ūrja, Stambha and others became the seven saints. All of them were faithful devotees of the Lord.
ṛṣes tu vedaśirasas
tuṣitā nāma patny abhūt
tasyāṁ jajñe tato devo
vibhur ity abhiviśrutaḥ
ṛṣeḥ — of the saintly person; tu — indeed; vedaśirasaḥ — Vedaśirā; tuṣitā — Tuṣitā; nāma — named; patnī — the wife; abhūt — begat; tasyām — in her (womb); jajñe — took birth; tataḥ — thereafter; devaḥ — the Lord; vibhuḥ — Vibhu; iti — thus; abhiviśrutaḥ — celebrated as.
Vedaśirā was a very celebrated ṛṣi. From the womb of his wife, whose name was Tuṣitā, came the avatāra named Vibhu.
munayo ye dhṛta-vratāḥ
anvaśikṣan vrataṁ tasya
aṣṭāśīti — eighty-eight; sahasrāṇi — thousand; munayaḥ — great saintly persons; ye — those who; dhṛta-vratāḥ — fixed in vows; anvaśikṣan — took instructions; vratam — vows; tasya — from him (Vibhu); kaumāra — who was unmarried; brahmacāriṇaḥ — and fixed in the brahmacārī stage of life.
Vibhu remained a brahmacāri and never married throughout his life. From him, eighty-eight thousand other saintly persons took lessons on self-control, austerity and similar behavior.
tṛtīya uttamo nāma
pavanaḥ sṛñjayo yajña-
hotrādyās tat-sutā nṛpa
tṛtīyaḥ — the third; uttamaḥ — Uttama; nāma — named; priyavrata — of King Priyavrata; sutaḥ — the son; manuḥ — he became the Manu; pavanaḥ — Pavana; sṛñjayaḥ — Sṛñjaya; yajñahotra-ādyāḥ — Yajñahotra and others; tat-sutāḥ — the sons of Uttama; nṛpa — O King.
O King, the third Manu, Uttama, was the son of King Priyavrata. Among the sons of this Manu were Pavana, Sṛñjaya and Yajñahotra.
satyā vedaśrutā bhadrā
devā indras tu satyajit
vasiṣṭha-tanayāḥ — the sons of Vasiṣṭha; sapta — seven; ṛṣayaḥ — the sages; pramada-ādayaḥ — headed by Pramada; satyāḥ — the Satyas; vedaśrutāḥ — Vedaśrutas; bhadrāḥ — Bhadras; devāḥ — demigods; indraḥ — the King of heaven; tu — but; satyajit — Satyajit.
During the reign of the third Manu, Pramada and other sons of Vasiṣṭha became the seven sages. The Satyas, Vedaśrutas and Bhadras became demigods, and Satyajit was selected to be Indra, the King of heaven.
dharmasya sūnṛtāyāṁ tu
satyasena iti khyāto
jātaḥ satyavrataiḥ saha
dharmasya — of the demigod in charge of religion; sūnṛtāyām — in the womb of his wife named Sūnṛtā; tu — indeed; bhagavān — the Supreme Personality of Godhead; puruṣa-uttamaḥ — the Supreme Personality of Godhead; satyasenaḥ — Satyasena; iti — thus; khyātaḥ — celebrated; jātaḥ — took birth; satyavrataiḥ — the Satyavratas; saha — with.
In this manvantara, the Supreme Personality of Godhead appeared from the womb of Sūnṛtā, who was the wife of Dharma, the demigod in charge of religion. The Lord was celebrated as Satyasena, and He appeared with other demigods, known as the Satyavratas.
saḥ — He (Satyasena); anṛta-vrata — who are fond of speaking lies; duḥśīlān — misbehaved; asataḥ — miscreant; yakṣa-rākṣasān — Yakṣas and Rākṣasas; bhūta-druhaḥ — who are always against the progress of other living beings; bhūta-gaṇān — the ghostly living entities; ca — also; avadhīt — killed; satyajit-sakhaḥ — with His friend Satyajit.
Satyasena, along with His friend Satyajit, who was the King of heaven, Indra, killed all the untruthful, impious and misbehaved Yakṣas, Rākṣasas and ghostly living entities, who gave pains to other living beings.
manur nāmnā ca tāmasaḥ
pṛthuḥ khyātir naraḥ ketur
ity ādyā daśa tat-sutāḥ
caturtha — the fourth Manu; uttama-bhrātā — the brother of Uttama; manuḥ — became the Manu; nāmnā — celebrated by the name; ca — also; tāmasaḥ — Tāmasa; pṛthuḥ — Pṛthu; khyātiḥ — Khyāti; naraḥ — Nara; ketuḥ — Ketu; iti — thus; ādyāḥ — headed by; daśa — ten; tat-sutāḥ — sons of Tāmasa Manu.
The brother of the third Manu, Uttama, was celebrated by the name Tāmasa, and he became the fourth Manu. Tāmasa had ten sons, headed by Pṛthu, Khyāti, Nara and Ketu.
satyakā harayo vīrā
devās triśikha īśvaraḥ
ṛṣayas tāmase ’ntare
satyakāḥ — the Satyakas; harayaḥ — the Haris; vīrāḥ — the Vīras; devāḥ — the demigods; triśikhaḥ — Triśikha; īśvaraḥ — the King of heaven; jyotirdhāma-ādayaḥ — headed by the celebrated Jyotirdhāma; sapta — seven; ṛṣayaḥ — sages; tāmase — the reign of Tāmasa Manu; antare — within.
During the reign of Tāmasa Manu, among the demigods were the Satyakas, Haris and Vīras. The heavenly King, Indra, was Triśikha. The sages in saptarṣi-dhāma were headed by Jyotirdhāma.
devā vaidhṛtayo nāma
vidhṛtes tanayā nṛpa
naṣṭāḥ kālena yair vedā
vidhṛtāḥ svena tejasā
devāḥ — the demigods; vaidhṛtayaḥ — the Vaidhṛtis; nāma — by the name; vidhṛteḥ — of Vidhṛti; tanayāḥ — who were the sons; nṛpa — O King; naṣṭāḥ — were lost; kālena — by the influence of time; yaiḥ — by whom; vedāḥ — the Vedas; vidhṛtāḥ — were protected; svena — by their own; tejasā — power.
O King, in the Tāmasa manvantara the sons of Vidhṛti, who were known as the Vaidhṛtis, also became demigods. Since in course of time the Vedic authority was lost, these demigods, by their own powers, protected the Vedic authority.
tatrāpi jajñe bhagavān
harir ity āhṛto yena
gajendro mocito grahāt
tatrāpi — in that period; jajñe — appeared; bhagavān — the Supreme Personality of Godhead; hariṇyām — in the womb of Hariṇī; harimedhasaḥ — begotten by Harimedhā; hariḥ — Hari; iti — thus; āhṛtaḥ — called; yena — by whom; gaja-indraḥ — the King of the elephants; mocitaḥ — was freed; grahāt — from the mouth of a crocodile.
Also in this manvantara, the Supreme Lord, Viṣṇu, took birth from the womb of Hariṇī, the wife of Harimedhā, and He was known as Hari. Hari saved His devotee Gajendra, the King of the elephants, from the mouth of a crocodile.
bādarāyaṇa etat te
śrotum icchāmahe vayam
harir yathā gaja-patiṁ
śrī-rājā uvāca — King Parīkṣit said; bādarāyaṇe — O son of Bādarāyaṇa (Vyāsadeva); etat — this; te — from you; śrotum icchāmahe — desire to hear; vayam — we; hariḥ — the Lord Hari; yathā — the manner in which; gaja-patim — the King of the elephants; grāha-grastam — when attacked by the crocodile; amūmucat — delivered.
King Parīkṣit said: My lord, Bādarāyaṇi, we wish to hear from you in detail how the King of the elephants, when attacked by a crocodile, was delivered by Hari.
tat-kathāsu mahat puṇyaṁ
dhanyaṁ svastyayanaṁ śubham
bhagavān gīyate hariḥ
tat-kathāsu — in those narrations; mahat — great; puṇyam — pious; dhanyam — glorious; svastyayanam — auspicious; śubham — all good; yatra — whenever; yatra — wherever; uttamaślokaḥ — the Lord, who is known as Uttamaśloka (He who is described by transcendental literature); bhagavān — the Supreme Personality of Godhead; gīyate — is glorified; hariḥ — the Supreme Personality of Godhead.
Any literature or narration in which the Supreme Personality of Godhead, Uttamaśloka, is described and glorified is certainly great, pure, glorious, auspicious and all good.
parīkṣitaivaṁ sa tu bādarāyaṇiḥ
prāyopaviṣṭena kathāsu coditaḥ
uvāca viprāḥ pratinandya pārthivaṁ
mudā munīnāṁ sadasi sma śṛṇvatām
śrī-sūtaḥ uvāca — Śrī Sūta Gosvāmī said; parīkṣitā — by Mahārāja Parīkṣit; evam — thus; saḥ — he; tu — indeed; bādarāyaṇiḥ — Śukadeva Gosvāmī; prāya-upaviṣṭena — Parīkṣit Mahārāja, who was awaiting impending death; kathāsu — by the words; coditaḥ — being encouraged; uvāca — spoke; viprāḥ — O brāhmaṇas; pratinandya — after congratulating; pārthivam — Mahārāja Parīkṣit; mudā — with great pleasure; munīnām — of great sages; sadasi — in the assembly; sma — indeed; śṛṇvatām — who desired to hear.
Śrī Sūta Gosvāmī said: O brāhmaṇas, when Parīkṣit Mahārāja, who was awaiting impending death, thus requested Śukadeva Gosvāmī to speak, Śukadeva Gosvāmī, encouraged by the King’s words, offered respect to the King and spoke with great pleasure in the assembly of sages, who desired to hear him.