Bhagavatapurana 4.17: atha saptadaśo'dhyāyaḥ

4.17.1

/0 maitreya uvāca
evaṃ sa bhagavān vainyaḥ khyāpito guṇa-karmabhiḥ /
chandayām āsa tān kāmaiḥ pratipūjyābhinandya ca //

Maitreya said: / Thus the divine son of Vena, celebrated for his virtues and deeds, / gratified them with their desires, honoring and praising them in return.

1. Thus Prithu the glorious son of Vena, celebrated for his good qualities and good deeds, pleased his people (by) granting them what they desired and showing them great regard and sympathy.

4.17.2

brāhmaṇa-pramukhān varṇān bhṛtyāmātya-purodhasaḥ /
paurān jāna-padān śreṇīḥ prakṛtīḥ samapūjayat //

The classes headed by the brāhmaṇas, the servants, ministers, and priests, / the citizens, country folk, guilds, and ministers—he honored them all.

2. He treated equally with respect all the different castes of people of whom Brahmins were the foremost, as well as his servants, ministers and priests, the residents of his city and of his kingdom and the tradesmen and his employees.

4.17.3

/0 vidura uvāca
kasmād dadhāra go-rūpaṃ dharitrī bahu-rūpiṇī /
yāṃ dudoha pṛthus tatra ko vatso dohanaṃ ca kim //

Vidura said: / Why did the earth, who assumes many forms, take the form of a cow / that Pṛthu milked? Who was the calf, and what was the milking vessel?

3. Vidura said:—Why did the mother Earth capable of assuming various forms—particularly assume that of a cow whom Prithu milked? Who was the calf? What does milking her mean?

4.17.4

prakṛtyā viṣamā devī kṛtā tena samā katham /
tasya medhyaṃ hayaṃ devaḥ kasya hetor apāharat //

How was the goddess, uneven by nature, made level by him? / And for what reason did the god steal his sacrificial horse?

4. The goddess earth being by nature uneven—how did he make her even (a level plain)? And for what reason did Indra carry away his sacrificial horse?

4.17.5

sanat-kumārād bhagavato brahman brahma-vid-uttamāt /
labdhvā jñānaṃ sa-vijñānaṃ rājarṣiḥ kāṃ gatiṃ gataḥ //

Having obtained knowledge together with realized wisdom from the divine Sanatkumāra, O brāhmaṇa, the best among knowers of Brahman, / what state did the royal sage attain?

5. O sage, after obtaining Gnana and Vignana from the venerable Sanatkumara, the foremost one among those that have realised Brahman, what goal did he attain to?

4.17.6

yac cānyad api kṛṣṇasya bhavān bhagavataḥ prabhoḥ /
śravaḥ suśravasaḥ puṇyaṃ pūrva-deha-kathāśrayam //

And whatever other purifying renown of the glorious Lord Kṛṣṇa, / pertaining to his past bodily manifestation, you possess—

6. & 7. And of (many) other works (deeds) of the glorious Lord Sri Krishna of hallowed name as conveyed in the stories of His former Avatāra as Prithu, be thou pleased to tell me who am a votary full of intense devotion to thee as well as to Adhokshaja, and also tell me who it was that troubled this earth in the form of Vena.

4.17.7

bhaktāya me 'nuraktāya tava cādhokṣajasya ca /
vaktum arhasi yo 'duhyad vainya-rūpeṇa gām imām //

You ought to tell it to me, who am devoted and attached to both you and Adhokṣaja— / he who milked this earth in the form of the son of Vena.

4.17.8

/0 sūta uvāca
codito vidureṇaivaṃ vāsudeva-kathāṃ prati /
praśasya taṃ prīta-manā maitreyaḥ pratyabhāṣata //

Sūta said: / Thus impelled by Vidura concerning the story of Vāsudeva, / Maitreya, pleased in mind, praised him and answered:

8. Sūta said.—Thus requested by Vidura regarding the accounts of Vāsudeva, Maitreya with a glad heart praised him and said as follows.

4.17.9

/0 maitreya uvāca
yadābhiṣiktaḥ pṛthur aṅga viprair āmantrito janatāyāś ca pālaḥ /
prajā niranne kṣiti-pṛṣṭha etya kṣut-kṣāma-dehāḥ patim abhyavocan //

Maitreya said: / When Pṛthu was consecrated by the brāhmaṇas, O dear one, and proclaimed protector of the people, / the subjects, their bodies emaciated with hunger on an earth without grain, approached their master and spoke:

9. Maitreya said.—O dear son! when Prithu was installed (on the throne) by Brahmins and was appointed to be the protector of the people, the earth not producing food, his subjects with their bodies emaciated from (starvation) hunger came to their king and said

4.17.10

vayaṃ rājañ jāṭhareṇābhitaptā yathāgninā koṭara-sthena vṛkṣāḥ /
tvām adya yātāḥ śaraṇaṃ śaraṇyaṃ yaḥ sādhito vṛtti-karaḥ patir naḥ //

O King, we are scorched by the fire in the belly like trees hollowed out by a fire within; / today we have taken refuge in you, worthy of refuge, who were appointed our provider and master.

10. O king, we are burnt with hunger as trees are by the fire in their hollows; we have now sought refuge with thee as worthy of it and as one who has been obtained to be our lord and as one capable of providing us with the means of living.

4.17.11

tan no bhavān īhatu rātave 'nnaṃ kṣudhārditānāṃ naradeva-deva /
yāvan na naṅkṣyāmaha ujjhitorjā vārtā-patis tvaṃ kila loka-pālaḥ //

Therefore, O god among kings, strive to give food to us who are afflicted with hunger, / before we perish, depleted of vigor; for you are the master of livelihood and the guardian of the world.

11. Therefore (we pray) thou mayest endeavour to bestow food upon us who are afflicted with hunger, O king of kings, before we perish for want of food; and thou art indeed the protector of thy people and the lord of their life.

4.17.12

/0 maitreya uvāca
pṛthuḥ prajānāṃ karuṇaṃ niśamya paridevitam /
dīrghaṃ dadhyau kuruśreṣṭha nimittaṃ so 'nvapadyata //

Maitreya said: / Hearing the pathetic lamentation of his subjects, O best of Kurus, / Pṛthu pondered deeply and grasped the cause.

12. Maitreya said.—Having heard the piteous complaint of his subjects Prithu contemplated a long while, O foremost one among the Kurus; and he (then) came to perceive the cause of the scarcity.

4.17.13

iti vyavasito buddhyā pragṛhīta-śarāsanaḥ /
sandadhe viśikhaṃ bhūmeḥ kruddhas tripura-hā yathā //

Having thus resolved with his intellect, he grasped his bow / and fitted an arrow against the earth, enraged like the destroyer of Tripura.

13. Having by force of his intelligence formed a resolve thus, Prithu took up his bow and fixed the arrow in it aiming it at the earth like the angry destroyer of the Tirupura.

4.17.14

pravepamānā dharaṇī niśāmyodāyudhaṃ ca tam /
gauḥ saty apādravad bhītā mṛgīva mṛgayu-drutā //

Trembling upon seeing him with weapon raised, / the earth, taking the form of a cow, fled in fear like a doe pursued by a hunter.

14. Trembling at the sight of the king who had taken up his weapon, the earth assumed the form of a cow and in terror began to run away like the deer chased by the hunter.

4.17.15

tām anvadhāvat tad vainyaḥ kupito 'tyaruṇekṣaṇaḥ /
śaraṃ dhanuṣi sandhāya yatra yatra palāyate //

The son of Vena, furious, his eyes extremely red, / ran after her with an arrow fitted to his bow, wherever she fled.

15. The son of Vena enraged at her, with his eyes red (like blood) and with the arrow set in his bow, pursued her whithersoever she ran (for shelter).

4.17.16

sā diśo vidiśo devī rodasī cāntaraṃ tayoḥ /
dhāvantī tatra tatrainaṃ dadarśānūdyatāyudham //

Running to the cardinal and intermediate directions, to heaven and earth, and the space between the two, / the goddess saw him everywhere behind her with weapon raised.

16. Running to all the cardinal points, the intermediate points, to the heaven and the earth, and in the space between them she saw him everywhere pursuing with his weapon ready for use.

4.17.17

loke nāvindata trāṇaṃ vainyān mṛtyor iva prajāḥ /
trastā tadā nivavṛte hṛdayena vidūyatā //

Finding no protection in the world from the son of Vena, just as creatures find none from death, / she then turned back, terrified, with an anguished heart,

17. & 18. In the world she did not obtain protection against the son of Vena, even as people do not against Death; thereupon she came back in great fear and with a heart full of pain, and said to the most fortunate king, "O knower of Dharma, kind to those that seek refuge with thee, be thou pleased to protect me too, for thou art intended for the protection of creatures.

4.17.18

uvāca ca mahā-bhāgaṃ dharma-jñāpanna-vatsala /
trāhi mām api bhūtānāṃ pālane 'vasthito bhavān //

And spoke to the highly fortunate one: “O knower of dharma, affectionate to the distressed! / Protect me, since you are established in the protection of beings.

4.17.19

sa tvaṃ jighāṃsase kasmād dīnām akṛta-kilbiṣām /
ahaniṣyat kathaṃ yoṣāṃ dharma-jña iti yo mataḥ //

Why do you wish to kill me, wretched and having done no wrong? / How could one regarded as a knower of dharma kill a female?

19. Such as thou art why dost thou strike me who am helpless and innocent? How could one known to be versed in Dharma strike a woman.

4.17.20

praharanti na vai strīṣu kṛtāgaḥsv api jantavaḥ /
kim uta tvad-vidhā rājan karuṇā dīna-vatsalāḥ //

Creatures do not strike women even if they have committed offenses; / what then of people like you, O king, compassionate and tender toward the wretched?

20. Creatures do not indeed aim their stroke at women though they are at fault; what need then be said that those who like thee are merciful and tender to the distressed ought not (to do so).

4.17.21

māṃ vipāṭyājarāṃ nāvaṃ yatra viśvaṃ pratiṣṭhitam /
ātmānaṃ ca prajāś cemāḥ katham ambhasi dhāsyasi //

If you tear me apart—an undecaying boat upon which the universe is established— / how will you sustain yourself and these subjects upon the water?”

21. How wilt thou support thyself and these thy subjects from being drowned into water after having rent me, the strongest ship on board which the universe is established?

4.17.22

/0 pṛthur uvāca
vasudhe tvāṃ vadhiṣyāmi mac-chāsana-parāṅ-mukhīm /
bhāgaṃ barhiṣi yā vṛṅkte na tanoti ca no vasu //

Pṛthu said: / “O earth, I will kill you who have turned your face away from my command, / you who consume your portion at the sacrifice, but produce no wealth for us!

22. Prithu said.—O earth, I will punish thee for neglecting my command—thee who receivest thy share in the scarifice and dost not yield wealth to us.

4.17.23

yavasaṃ jagdhy anudinaṃ naiva dogdhy audhasaṃ payaḥ /
tasyām evaṃ hi duṣṭāyāṃ daṇḍo nātra na śasyate //

You eat grass every day, yet yield no milk from your udders; / when one is wicked in this way, punishment is certainly prescribed here.

23. It cannot be said that a bad cow which from day to day feeds on grass but does not yield milk, does not deserve to be punished therefor.

4.17.24

tvaṃ khalv oṣadhi-bījāni prāk sṛṣṭāni svayambhuvā /
na muñcasy ātma-ruddhāni mām avajñāya manda-dhīḥ //

Indeed, having hidden the seeds of plants originally created by the Self-born, / you do not release them, despising me, O dull-witted one!

24. Thou dost not return the plants and seeds which were at first sown into thee by Brahma; and thou keepest them from growing, foolishly disregarding me.

4.17.25

amūṣāṃ kṣut-parītānām ārtānāṃ paridevitam /
śamayiṣyāmi mad-bāṇair bhinnāyās tava medasā //

I will appease the lamentation of these distressed people overcome by hunger / with your fat when you are pierced by my arrows!

25. I will redress the grievance of these beings afflicted with hunger by means of thy fat (marrow) when thou art split open with my arrows.

4.17.26

pumān yoṣid uta klība ātma-sambhāvano 'dhamaḥ /
bhūteṣu niranukrośo nṛpāṇāṃ tad-vadho 'vadhaḥ //

A man, a woman, or a eunuch who is conceited, vile, / and pitiless toward living beings—their slaying by kings is no slaying.

26. Be it a man or a woman or an impotent creature, any one who is proud and self-conceited and is merciless to other beings—to kill him is no killing on the part of kings.

4.17.27

tvāṃ stabdhāṃ durmadāṃ nītvā māyā-gāṃ tilaśaḥ śaraiḥ /
ātma-yoga-balenemā dhārayiṣyāmy ahaṃ prajāḥ //

Having cut you, arrogant and intoxicated, a cow created by māyā, to sesame-sized pieces with arrows, / I will sustain these subjects by the power of my own yoga!”

27. Having with my arrows rent thee into small particles like seasum seeds—thee who art obstinate and proud and a

false cow, I shall support all these creatures by dint of my own Yoga.

4.17.28

evaṃ manyumayīṃ mūrtiṃ kṛtāntam iva bibhratam /
praṇatā prāñjaliḥ prāha mahī sañjāta-vepathuḥ //

To him who thus displayed a wrathful form like the god of death, / the earth, bowed low with folded hands, spoke trembling.

28. The earth trembled (with fear) and bowed to him who bore a form like that of Yama, the embodiment of anger; and with joined hands she said (as follows).

4.17.29

/0 dharovāca
namaḥ parasmai puruṣāya māyayā vinyasta-nānā-tanave guṇātmane /
namaḥ svarūpānubhavena nirdhuta- dravya-kriyā-kāraka-vibhramormaye //

The Earth said:
Homage to the Supreme Person, who through creative power assumes various bodies, whose nature is the strands of nature! / Homage to Him who by the realization of His own nature has dispelled the surging waves of matter, action, and agency!

29. Earth said.—I bow to the Supreme Person who by virtue of his Māyā has exhibited himself in various forms and appears to be full of guṇas; I bow to Him who has by the realisation of His own self always been free from the waves of illusion in respect of Adhibūta Adhyātma and Adhidaiva (lit. substance, action and organs).

4.17.30

yenāham ātmāyatanaṃ vinirmitā dhātrā yato 'yaṃ guṇa-sarga-saṅgrahaḥ /
sa eva māṃ hantum udāyudhaḥ svarāḍ upasthito 'nyaṃ śaraṇaṃ kam āśraye //

By whom I was fashioned as an abode for living beings—by the Creator, from whom this aggregate of the creation of the strands arises— / that very self-ruling Lord has now approached with raised weapons to kill me! What other refuge should I seek?

30. That very Maker of absolute power, by whom I have been created to be the abode of Jīvas and on whom stands supported all the four classes of creatures conditioned by the guṇas of Prakṛiti, has now come with His uplifted weapon to strike me down. With whom else could I seek refuge?

4.17.31

ya etad ādāv asṛjac carācaraṃ sva-māyayātmāśrayayāvitarkyayā /
tayaiva so 'yaṃ kila goptum udyataḥ kathaṃ nu māṃ dharma-paro jighāṃsati //

He who in the beginning created this moving and unmoving world by His inconceivable creative power resting on Himself, / and who, intent on dharma, is indeed resolved to protect it by that very power—how can He now wish to kill me?

31. He who in the beginning created all this universe of mobile and immobile objects by means of his Māyā resting upon (investing) Jīvas and possessed of incomprehensible powers—He Himself art thou, and associated with the same Māyā thou hast come to protect the world, and how wouldst thou intent upon promoting righteousness strike me down.

4.17.32

nūnaṃ bateśasya samīhitaṃ janais tan-māyayā durjayayākṛtātmabhiḥ /
na lakṣyate yas tv akarod akārayad yo 'neka ekaḥ parataś ca īśvaraḥ //

Alas! The intention of the Lord is certainly not perceived by people who have not mastered themselves, / deluded by His invincible creative power—He who acted, caused others to act, who is one and manifold, the supreme Controller.

32. Certainly the aim of the Lord's activity is not under the force of the same Māyā (as) perceived by people who have no control over their minds. It is the one Supreme ruler who did everything and caused everything to be done, and who is many and yet one and the Supreme Lord.

4.17.33

sargādi yo 'syānuruṇaddhi śaktibhir dravya-kriyā-kāraka-cetanātmabhiḥ /
tasmai samunnaddha-niruddha-śaktaye namaḥ parasmai puruṣāya vedhase //

To Him who sustains the creation and dissolution of this universe through His energies composed of matter, action, agency, and consciousness, / to that Supreme Person, the Creator whose powers are manifested and restrained, let there be homage!

33. I bow to Him, who brings about the creation, preservation, etc. of this universe by means of substance i.e., the

Mahābhūtas, the organs of sense and action and presiding deities, and the principle of Buddhi and Ahamkāra,—to that Highest and Perfect Person who is the creator and whose powers are perfect and boundless and are yet kept mysterious.

4.17.34

sa vai bhavān ātma-vinirmitaṃ jagad bhūtendriyāntaḥ-karaṇātmakaṃ vibho /
saṃsthāpayiṣyann aja māṃ rasātalād abhyujjahārāmbhasa ādi-sūkaraḥ //

You indeed, O all-pervading Lord, desirous of establishing this universe created by Yourself, consisting of elements, senses, and inner mind, / lifted me up from the nethermost waters as the primeval Boar, O unborn One!

34. Thou art the same Lord, O Unborn one, who appearing as the first Varāha lifted me up from the bottom of the sea in order to place me firmly on the water.

4.17.35

apām upasthe mayi nāvy avasthitāḥ prajā bhavān adya rirakṣiṣuḥ kila /
sa vīra-mūrtiḥ samabhūd dharā-dharo yo māṃ payasy ugra-śaro jighāṃsasi //

Wishing now to protect the creatures resting upon me as upon a boat in the midst of the waters, / You, having assumed the form of a heroic upholder of the earth, now wish to slay me in the waters with fierce arrows!

35. Now thou, the same Varāha in the form of a hero called Prithu, hast come to protect the people who dwell on me as on board a ship on the surface of water and thou triest to strike me for the sake of milk.

4.17.36

nūnaṃ janair īhitam īśvarāṇām asmad-vidhais tad-guṇa-sarga-māyayā /
na jñāyate mohita-citta-vartmabhis tebhyo namo vīra-yaśas-karebhyaḥ //

Surely the intention of the rulers of the universe cannot be comprehended by people like us, / whose paths of thought are bewildered by the creative power of the emission of His strands. Homage to those who achieve heroic renown!

36. Certainly, the action of the world's Rulers is not comprehended by creatures like me whose minds are deluded by his creations out of the gunas—I bow to those glorious Rulers, O, valiant one.