mahaa chandan-gajendran pol- yaanai yaaha-endran soozchiyaal-pushbam samarpithu-aathi moolamey-gajendra push karanni..yaaham azikka-sara baasvaran  pontra kodiya arakkar kallai saras vathi yevi vida-8 thiru karangalludan vanthu radshithaan..thaayarum thaniyaha mangalaa saasanam vunndu..chakaram/kathi/pushbam/ambu-valathu thiru karan gallil.. sanghu/vil/ kedayam/gathai-edathu thiru karangallil.. sorkka vaasalum/ raja gopuramum-ontru pol vadakku nokki erukkum sirappu amsam..gajendra varada vuthsavar..

Festivals

: Vaikuntha Ekadasi, Sri Rama Navami Temple Timings:

4.00 pm to 08.00 pm

7.00 am to 12.00 am Address :

Kancheepuram – 631 501

Kancheepuram District.

Tamil Nadu.

Arulmigu Aadikesava Perumal ( Ashtabuyagara Perumal ) Thirukkoil, Location :

2 kms from Bus Stand Nearest Railway Station:

Kancheepuram

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 saras vathi vittu mattra manaiviyar eruvar-saavithiri/gaayathri-vudan brahma yaaham seyya/veha vathi yentra aaraay vanthu azikka- yathotha kaariyaaha vishnnu vanthaar..yaaham poorthy aana pinbu-yaaha kunndathil erunthu -varada rajar vara..24 padikall-gayathiti manthram polasri  / perum thevi thaayaar/devaathi rajan-merkku nokki sevai..srungi pera munivar-kumaarar eruvarum kavthama munivar saabathaal palliyaahi-varadanai sevithu modsham..40 varusham oru thadavai-athi  marathaal aana athi giri varadar sevai–raja goburam-96 adi-vuyaram..

Festivals

Vaikuntha Ekadasi, Pournami Visakam

: Vaikasi 10 Days Brahmothsavam, Purattasi 10 Days Pavithrothsavam Temple Timings:

4.00 pm to 08.00 pm

6.00 am to 11.00 am Address :

Kancheepuram – 631 501

Kancheepuram District.

Tamil Nadu.

Arulmigu Sri Varadharaja Perumal Thirukkoil, Location :

From Arakkonam 30 kms

From Chennai 75 kms; From Chengalpat 35 kms Nearest Railway Station:

Kancheepuram

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TEXT

maitreya uvaca

athadiksata raja tu

hayamedha-satena sah

brahmavarte manoh ksetre

initiated the performance of one hundred horse sacrifices at the spot

where the River Sarasvati flows towards the east. This piece of land is

known as Brahmavarta, and it was controlled by Svayambhuva Manu.

TEXT 2

TEXT

tad abhipretya bhagavan

karmatisayam atmanah

sata-kratur na mamrse

considered the fact that King Prthu was going to exceed him in fruitive

activities. Thus Indra could not tolerate the great sacrificial

TEXT

yatra yajna-patih saksad

bhagavan harir isvarah

anvabhuyata sarvatma

everyone’s heart as the Supersoul, and He is the proprietor of all

planets and the enjoyer of the results of all sacrifices. He was

personally present at the sacrifices made by King Prthu.

TEXT

anvito brahma-sarvabhyam

loka-palaih sahanugaih

upagiyamano gandharvair

munibhis capsaro-ganaih

Siva and all the chief predominating personalities of every planet, as

well as their followers, came with Him. When He appeared on the scene,

the residents of Gandharvaloka, the great sages, and the residents of

Apsaroloka all praised Him.

TEXT 5

TEXT

siddha vidyadhara daitya

danava guhyakadayah

sunanda-nanda-pramukhah

parsada-pravara hareh

Vidyadhara-loka, all the descendants of Diti, and the demons and the

Yaksas. He was also accompanied by His chief associates, headed by

Sunanda and Nanda.

TEXT 6

TEXT

kapilo narado datto

yogesah sanakadayah

tam anviyur bhagavata

ye ca tat-sevanotsukah

Personality of Godhead, as well as the great sages named Kapila, Narada

and Dattatreya, and masters of mystic powers, headed by Sanaka Kumara,

all attended the great sacrifice with Lord Visnu.

TEXT 7

TEXT

yatra dharma-dugha bhumih

sarva-kama-dugha sati

dogdhi smabhipsitan arthan

yajamanasya bharata

like the milk-producing kama-dhenu, and thus, by the performance of

yajna, all daily necessities for life were supplied.

TEXT

uhuh sarva-rasan nadyah

ksira-dadhy-anna-go-rasan

taravo bhuri-varsmanah

prasuyanta madhu-cyutah

etc.–and very big trees supplied fruit and honey in abundance. The cows,

having eaten sufficient green grass, supplied profuse quantities of milk,

curd, clarified butter and similar other necessities.

TEXT

sindhavo ratna-nikaran

girayo ‘nnam catur-vidham

upayanam upajahruh

sarve lokah sa-palakah

and predominating deities of all planets. The oceans and seas were full

of valuable jewels and pearls, and the hills were full of chemicals and

fertilizers. Four kinds of edibles were produced profusely.

TEXT

iti cadhoksajesasya

prthos tu paramodayam

asuyan bhagavan indrah

pratighatam acikarat

known as Adhoksaja. Because King Prthu Performed so many sacrifices, he

was superhumanly enhanced by the mercy of the Supreme Lord. King Prthu’s

opulence, however, could not be tolerated by the King of heaven, Indra,

who tried to impede the progress of his opulence.

TEXT

caramenasvamedhena

yajamane yajus-patim

vainye yajna-pasum spardhann

apovaha tirohitah

[asvamedha-yajna], King Indra, invisible to everyone, stole the horse

intended for sacrifice. He did this because of his great envy of King

Prthu.

TEXT

tam atrir bhagavan aiksat

tvaramanam vihayasa

amuktam iva pakhandam

yo ‘dharme dharma-vibhramah

appear as a liberated person. Actually this dress was a form of cheating,

for it falsely created an impression of religion. When Indra went into

outer space in this way, the great sage Atri saw him and understood the

whole situation.

TEXT

atrina codito hantum

prthu-putro maha-rathah

anvadhavata sankruddhas

tistha tistheti cabravit

he immediately became very angry and followed Indra to kill him, calling,

“Wait! Wait!”

TEXT

tam tadrsakrtim viksya

mene dharmam saririnam

jatilam bhasmanacchannam

tasmai banam na muncati

hair on his head and smeared ashes all over his body. Upon seeing such

dress, the son of King Prthu considered Indra a religious man and pious

sannyasi. Therefore he did not release his arrows.

TEXT 15

TEXT

vadhan nivrttam tam bhuyo

hantave ‘trir acodayat

jahi yajna-hanam tata

mahendram vibudhadhamam

returned deceived by him, Atri Muni again instructed him to kill the

heavenly King because he thought that Indra had become the lowliest of

all demigods due to his impeding the execution of King Prthu’s sacrifice.

TEXT 16

TEXT

evam vainya-sutah proktas

tvaramanam vihayasa

anvadravad abhikruddho

ravanam grdhra-rad iva

follow Indra, who was fleeing through the sky in great haste. He was very

angry with him, and he chased him just as the king of the vultures chased

Ravana.

TEXT 17

TEXT

so ’svam rupam ca tad dhitva

tasma antarhitah svarat

virah sva-pasum adaya

pitur yajnam upeyivan

abandoned his false dress and left the horse. Indeed, he disappeared from

that very spot, and the great hero, the son of Maharaja Prthu, returned

the horse to his father’s sacrificial arena.

TEXT 18

TEXT

tat tasya cadbhutam karma

vicaksya paramarsayah

namadheyam dadus tasmai

vijitasva iti prabho

prowess of the son of King Prthu, they all agreed to give him the name

Vijitasva.

TEXT 19

TEXT

upasrjya tamas tivram

jaharasvam punar harih

casala-yupatas channo

hiranya-rasanam vibhuh

immediately brought a dense darkness upon the sacrificial arena. Covering

the whole scene in this way, he again took away the horse, which was

chained with golden shackles near the wooden instrument where animals

were sacrificed.

TEXT 20

TEXT

atrih sandarsayam asa

tvaramanam vihayasa

kapala-khatvanga-dharam

viro nainam abadhata

Indra was fleeing through the sky. The great hero, the son of Prthu,

chased him again. But when he saw that Indra was carrying in his hand a

staff with a skull at the top and was again wearing the dress of a

sannyasi, he still chose not to kill him.

TEXT 21

TEXT

atrina coditas tasmai

sandadhe visikham rusa

so ’svam rupam ca tad dhitva

tasthav antarhitah svarat

became very angry and placed an arrow on his bow. Upon seeing this, King

Indra immediately abandoned the false dress of a sannyasi and, giving up

the horse, made himself invisible.

TEXT 22

TEXT

viras casvam upadaya

pitr-yajnam athavrajat

tad avadyam hare rupam

jagrhur jnana-durbalah

horse and returned to his father’s sacrificial arena. Since that time,

certain men with a poor fund of knowledge have adopted the dress of a

false sannyasi. It was King Indra who introduced this.

TEXT

yani rupani jagrhe

indro haya-jihirsaya

tani papasya khandani

lingam khandam ihocyate

desire to seize the horse were symbols of atheistic philosophy.

TEXT

evam indre haraty asvam

vainya-yajna-jighamsaya

tad-grhita-visrstesu

pakhandesu matir nrnam

dharma ity upadharmesu

nagna-rakta-patadisu

prayena sajjate bhrantya

pesalesu ca vagmisu

sacrifice, adopted several orders of sannyasa. Some sannyasis go naked,

and sometimes they wear red garments and pass under the name of kapalika.

These are simply symbolic representations of their sinful activities.

These so-called sannyasis are very much appreciated by sinful men because

they are all godless atheists and very expert in putting forward

arguments and reasons to support their case. We must know, however, that

they are only passing as adherents of religion and are not so in fact.

Unfortunately, bewildered persons accept them as religious, and being

attracted to them, they spoil their life.

TEXT

tad abhijnaya bhagavan

prthuh prthu-parakramah

indraya kupito banam

adattodyata-karmukah

up his bow and arrows and prepared to kill Indra himself, because Indra

had introduced such irregular sannyasa orders.

TEXT

tam rtvijah sakra-vadhabhisandhitam

vicaksya duspreksyam asahya-ramhasam

nivarayam asur aho maha-mate

na yujyate ‘tranya-vadhah pracoditat

prepared to kill Indra, they requested him: O great soul, do not kill

him, for only sacrificial animals can be killed in a sacrifice. Such are

the directions given by sastra.

TEXT

vayam marutvantam ihartha-nasanam

hvayamahe tvac-chravasa hata-tvisam

ayatayamopahavair anantaram

prasahya rajan juhavama te ‘hitam

Dear King, Indra’s powers are already reduced due to his attempt to

impede the execution of your sacrifice. We shall call him by Vedic

mantras which were never before used, and certainly he will come. Thus by

the power of our mantra, we shall cast him into the fire because he is

TEXT 29

TEXT

ity amantrya kratu-patim

vidurasyartvijo rusa

srug-ghastan juhvato ‘bhyetya

My dear Vidura, after giving the King this advice, the priests who had

been engaged in performing the sacrifice called for Indra, the King of

heaven, in a mood of great anger. When they were just ready to put the

oblation in the fire, Lord Brahma appeared on the scene and forbade them

to start the sacrifice.

TEXT 30

TEXT

na vadhyo bhavatam indro

yad yajno bhagavat-tanuh

yam jighamsatha yajnena

Lord Brahma addressed them thus: My dear sacrificial performers, you

cannot kill Indra, the King of heaven. It is not your duty. You should

know that Indra is as good as the Supreme Personality of Godhead. Indeed,

he is one of the most powerful assistants of the Personality of Godhead.

You are trying to satisfy all the demigods by the performance of this

yajna, but you should know that all these demigods are but parts and

parcels of Indra, the King of heaven. How, then, can you kill him in this

great sacrifice?

TEXT 31

TEXT

tad idam pasyata mahaddharma-

vyatikaram dvijah

indrenanusthitam rajnah

In order to make trouble and impede the performance of King Prthu’s

great sacrifice, King Indra has adopted some means that in the future

will destroy the clear path of religious life. I draw your attention to

this fact. If you oppose him any further, he will further misuse his

power and introduce many other irreligious systems.

TEXT 32

TEXT

prthu-kirteh prthor bhuyat

tarhy ekona-sata-kratuh

alam te kratubhih svistair

“Let there be only ninety-nine sacrificial performances for Maharaja

Prthu,” Lord Brahma concluded. Lord Brahma then turned towards Maharaja

Prthu and informed him that since he was thoroughly aware of the path of

liberation, what was the use in performing more sacrifices?TEXT 33

TEXT

naivatmane mahendraya

rosam ahartum arhasi

ubhav api hi bhadram te

uttamasloka-vigrahauLord Brahma continued: Let there be good fortune to both of you, for

you and King Indra are both part and parcel of the Supreme Personality of

Godhead. Therefore you should not be angry with King Indra, who is

nondifferent from you.

TEXT 34

TEXT

masmin maharaja krthah sma cintam

nisamayasmad-vaca adrtatma

yad dhyayato daiva-hatam nu kartum

mano ‘tirustam visate tamo ‘ndhamMy dear King, do not be agitated and anxious because your sacrifices

have not been properly executed due to providential impediments. Kindly

take my words with great respect. We should always remember that if

something happens by providential arrangement, we should not be very

sorry. The more we try to rectify such reversals, the more we enter into

the darkest region of materialistic thought.TEXT 35

TEXT

kratur viramatam esa

devesu duravagrahah

dharma-vyatikaro yatra

pakhandair indra-nirmitaihLord Brahma continued: Stop the performance of these sacrifices, for

they have induced Indra to introduce so many irreligious aspects. You

should know very well that even amongst the demigods there are many

unwanted desires.TEXT 36

TEXT

ebhir indropasamsrstaih

pakhandair haribhir janam

hriyamanam vicaksvainam

yas te yajna-dhrug asva-mutJust see how Indra, the King of heaven, was creating a disturbance in

the midst of the sacrifice by stealing the sacrificial horse. These

attractive sinful activities he has introduced will be carried out by the

people in general.TEXT 37

TEXT

bhavan paritratum ihavatirno

dharmam jananam samayanurupam

venapacarad avaluptam adya

tad-dehato visnu-kalasi vainyaO King Prthu, son of Vena, you are the part-and-parcel expansion of

Lord Visnu. Due to the mischievous activities of King Vena, religious

principles were almost lost. At that opportune moment you descended as

the incarnation of Lord Visnu. Indeed, for the protection of religious

principles you have appeared from the body of King Vena.TEXT 38

TEXT

sa tvam vimrsyasya bhavam prajapate

sankalpanam visva-srjam pipiprhi

aindrim ca mayam upadharma-mataram

pracanda-pakhanda-patham prabho jahiO protector of the people in general, please consider the purpose of

your being incarnated by Lord Visnu. The irreligious principles created

by Indra are but mothers of so many unwanted religions. Please therefore

stop these imitations immediately.TEXT 39

TEXT

maitreya uvaca

ittham sa loka-guruna

samadisto visampatih

tatha ca krtva vatsalyam

maghonapi ca sandadheThe great sage Maitreya continued: When King Prthu was thus advised by

the supreme teacher, Lord Brahma, he abandoned his eagerness to perform

yajnas and with great affection concluded a peace with King Indra.

TEXT 40

TEXT

krtavabhrtha-snanaya

prthave bhuri-karmane

varan dadus te varada

ye tad-barhisi tarpitahAfter this, Prthu Maharaja took his bath, which is customarily taken

after the performance of a yajna, and received the benedictions and due

blessings of the demigods, who were very pleased by his glorious

activities.TEXT 41

TEXT

viprah satyasisas tustah

sraddhaya labdha-daksinah

asiso yuyujuh ksattar

adi-rajaya sat-krtahWith great respect, the original king, Prthu, offered all kinds of

rewards to the brahmanas present at the sacrifice. Since all these

brahmanas were very much satisfied, they gave their heartfelt blessings

to the King.

TEXT 42

TEXT

tvayahuta maha-baho

sarva eva samagatah

pujita dana-manabhyam

pitr-devarsi-manavahAll the great sages and brahmanas said: O mighty King, by your

invitation all classes of living entities have attended this assembly.

They have come from Pitrloka and the heavenly planets, and great sages as

well as common men have attended this meeting. Now all of them are very

much satisfied by your dealings and your charity towards them.Thus end the Bhaktivedanta purports of the Fourth Canto, Nineteenth

Chapter, of the Srimad-Bhagavatam, entitled “King Prthu’s One Hundred

Horse Sacrifices.”

TEXT

maitreya uvaca

ittham prthum abhistuya

rusa prasphuritadharam

punar ahavanir bhita

at that time, after the planet earth finished her prayers, King Prthu was

still not pacified, and his lips trembled in great anger. Although the

planet earth was frightened, she made up her mind and began to speak as

follows in order to convince the King.

TEXT 2

TEXT

sanniyacchabhibho manyum

nibodha sravitam ca me

sarvatah saram adatte

whatever I submit before you. Please turn your kind attention to this. I

may be very poor, but a learned man takes the essence of knowledge from

all places, just as a bumblebee collects honey from each and every

flower.

TEXT 3

TEXT

asmil loke ‘thavamusmin

munibhis tattva-darsibhih

drsta yogah prayuktas ca

the great seers and sages have prescribed various methods conducive to

the prosperity of the people in general.

TEXT

tan atisthati yah samyag

upayan purva-darsitan

avarah sraddhayopeta

upeyan vindate ‘njasa

sages of the past can utilize these instructions for practical purposes.

Such a person can very easily enjoy life and pleasures.

TEXT

tan anadrtya yo ‘vidvan

arthan arabhate svayam

tasya vyabhicaranty artha

arabdhas ca punah punah

mental speculation and does not recognize the authority of the sages who

lay down unimpeachable directions is simply unsuccessful again and again

in his attempts.

TEXT

pura srsta hy osadhayo

brahmana ya visampate

bhujyamana maya drsta

asadbhir adhrta-vrataih

by Lord Brahma in the past, are now being used by nondevotees, who are

devoid of all spiritual understanding.

TEXT

apalitanadrta ca

bhavadbhir loka-palakaih

cori-bhute ‘tha loke ‘ham

yajnarthe ‘grasam osadhih

but, as far as I am concerned, I am not being properly maintained.

Indeed, I am being neglected by kings who are not punishing these rascals

who have turned into thieves by using grains for sense gratification.

Consequently I have hidden all these seeds, which were meant for the

performance of sacrifice.

me have certainly deteriorated. Therefore you should immediately arrange

to take these seeds out by the standard process, which is recommended by

the acaryas or sastras.

TEXT

vatsam kalpaya me vira

yenaham vatsala tava

dhoksye ksiramayan kaman

anurupam ca dohanam

dogdharam ca maha-baho

bhutanam bhuta-bhavana

annam ipsitam urjasvad

bhagavan vanchate yadi

the living entities by supplying them sufficient grain, and if you desire

to nourish them by taking milk from me, you should make arrangements to

bring a calf suitable for this purpose and a pot in which the milk can be

kept, as well as a milkman to do the work. Since I will be very much

affectionate towards my calf, your desire to take milk from me will be

fulfilled.

TEXT

samam ca kuru mam rajan

deva-vrstam yatha payah

apartav api bhadram te

upavarteta me vibho

surface of the globe level. This will help me, even when the rainy season

has ceased. Rainfall comes by the mercy of King Indra. Rainfall will

remain on the surface of the globe, always keeping the earth moistened,

and thus it will be auspicious for all kinds of production.

TEXT

iti priyam hitam vakyam

bhuva adaya bhupatih

vatsam krtva manum panav

aduhat sakalausadhih

the King accepted them. He then transformed Svayambhuva Manu into a calf

and milked all the herbs and grains from the earth in the form of a cow,

keeping them in his cupped hands.

TEXT 13

TEXT

tathapare ca sarvatra

saram adadate budhah

tato ‘nye ca yatha-kamam

duduhuh prthu-bhavitam

out of the earthly planet. Indeed, everyone took this opportunity to

follow in the footsteps of King Prthu and get whatever he desired from

the planet earth.

TEXT

rsayo duduhur devim

indriyesv atha sattama

vatsam brhaspatim krtva

payas chandomayam suci

senses into a pot, they milked all kinds of Vedic knowledge to purify

words, mind and hearing.

TEXT

krtva vatsam sura-gana

indram somam aduduhan

hiranmayena patrena

viryam ojo balam payah

the earth they milked the beverage soma, which is nectar. Thus they

became very powerful in mental speculation and bodily and sensual

strength.

TEXT

daiteya danava vatsam

prahladam asurarsabham

vidhayaduduhan ksiram

ayah-patre surasavam

born in an asura family, into a calf, and they extracted various kinds of

liquor and beer, which they put into a pot made of iron.

TEXT

gandharvapsaraso ‘dhuksan

patre padmamaye payah

vatsam visvavasum krtva

gandharvam madhu saubhagam

calf, and they drew the milk into a lotus flower pot. The milk took the

shape of sweet musical art and beauty.

TEXT 18

TEXT

vatsena pitaro ‘ryamna

kavyam ksiram adhuksata

ama-patre maha-bhagah

sraddhaya sraddha-devatah

ceremonies, made Aryama into a calf. With great faith they milked kavya,

food offered to the ancestors, into an unbaked earthen pot.

TEXT

prakalpya vatsam kapilam

siddhah sankalpanamayim

siddhim nabhasi vidyam ca

ye ca vidyadharadayah

of Vidyadhara-loka, transformed the great sage Kapila into a calf, and

making the whole sky into a pot, they milked out specific yogic mystic

powers, beginning with anima. Indeed, the inhabitants of Vidyadhara-loka

acquired the art of flying in the sky.

TEXT

anye ca mayino mayam

antardhanadbhutatmanam

mayam prakalpya vatsam te

duduhur dharanamayim

the demon Maya into a calf, and they milked out mystic powers by which

one can disappear immediately from another’s vision and appear again in a

different form.

TEXT

yaksa-raksamsi bhutani

pisacah pisitasanah

bhutesa-vatsa duduhuh

kapale ksatajasavam

eating flesh, transformed Lord Siva’s incarnation Rudra [Bhutanatha] into

a calf and milked out beverages made of blood and put them in a pot made

of skulls.

TEXT

tathahayo dandasukah

sarpa nagas ca taksakam

vidhaya vatsam duduhur

bila-patre visam payah

and many other poisonous animals took poison out of the planet earth as

their milk and kept this poison in snake holes. They made a calf out of

Taksaka.

TEXT

pasavo yavasam ksiram

vatsam krtva ca go-vrsam

aranya-patre cadhuksan

mrgendrena ca damstrinah

kravyadah praninah kravyam

duduhuh sve kalevare

suparna-vatsa vihagas

caram cacaram eva ca

carries Lord Siva and made a milking pot out of the forest. Thus they got

fresh green grasses to eat. Ferocious animals like tigers transformed a

lion into a calf, and thus they were able to get flesh for milk. The

birds made a calf out of Garuda and took milk from the planet earth in

the form of moving insects and nonmoving plants and grasses.

TEXT

vata-vatsa vanaspatayah

prthag rasamayam payah

girayo himavad-vatsa

nana-dhatun sva-sanusu

The trees made a calf out of the banyan tree, and thus they derived

milk in the form of many delicious juices. The mountains transformed the

Himalayas into a calf, and they milked a variety of minerals into a pot

made of the peaks of hills.

TEXT 26

TEXT

sarve sva-mukhya-vatsena

sve sve patre prthak payah

sarva-kama-dugham prthvim

The planet earth supplied everyone his respective food. During the

time of King Prthu, the earth was fully under the control of the King.

Thus all the inhabitants of the earth could get their food supply by

creating various types of calves and putting their particular types of

TEXT 27

TEXT

evam prthv-adayah prthvim

annadah svannam atmanah

doha-vatsadi-bhedena

My dear Vidura, chief of the Kurus, in this way King Prthu and all the

others who subsist on food created different types of calves and milked

out their respective eatables. Thus they received their various

foodstuffs, which were symbolized as milk.TEXT 28

TEXT

tato mahipatih pritah

sarva-kama-dugham prthuh

duhitrtve cakaremam

premna duhitr-vatsalahThereafter King Prthu was very satisfied with the planet earth, for

she sufficiently supplied all food to various living entities. Thus he

developed an affection for the planet earth, just as if she were his own

daughter.

TEXT 29

TEXT

curnayan sva-dhanus-kotya

giri-kutani raja-rat

bhu-mandalam idam vainyah

prayas cakre samam vibhuhAfter this, the king of all kings, Maharaja Prthu, leveled all rough

places on the surface of the globe by breaking up the hills with the

strength of his bow. By his grace the surface of the globe almost became

flat.TEXT 30

TEXT

athasmin bhagavan vainyah

prajanam vrttidah pita

nivasan kalpayam cakre

tatra tatra yatharhatahTo all the citizens of the state, King Prthu was as good as a father.

Thus he was visibly engaged in giving them proper subsistence and proper

employment for subsistence. After leveling the surface of the globe, he

earmarked different places for residential quarters, inasmuch as they

were desirable.

TEXT 31

TEXT

graman purah pattanani

durgani vividhani ca

ghosan vrajan sa-sibiran

akaran kheta-kharvatanIn this way the King founded many types of villages, settlements and

towns and built forts, residences for cowherdsmen, stables for the

animals, and places for the royal camps, mining places, agricultural

towns and mountain villages.

TEXT 32

TEXT

prak prthor iha naivaisa

pura-gramadi-kalpana

yatha-sukham vasanti sma

tatra tatrakutobhayahBefore the reign of King Prthu there was no planned arrangement for

different cities, villages, pasturing grounds, etc. Every thing was

scattered, and everyone constructed his residential quarters according to

his own convenience. However, since King Prthu plans were made for towns

and villages.

TEXT

maitreya uvaca

evam sa bhagavan vainyah

khyapito guna-karmabhih

chandayam asa tan kamaih

glorifying Maharaja Prthu readily described his qualities and chivalrous

activities. At the end, Maharaja Prthu offered them various presentations

with all due respect and worshiped them adequately.

TEXT 2

TEXT

brahmana-pramukhan varnan

bhrtyamatya-purodhasah

pauran jana-padan srenih

of the brahmanas and other castes, to his servants, to his ministers and

to the priests, citizens, general countrymen, people from other

communities, admirers and others, and thus they all became happy.

TEXT 3

TEXT

vidura uvaca

kasmad dadhara go-rupam

dharitri bahu-rupini

yam dudoha prthus tatra

mother earth can appear in different shapes, why did she take the shape

of a cow? And when King Prthu milked her, who became the calf, and what

was the milking pot?

TEXT 4

TEXT

prakrtya visama devi

krta tena sama katham

tasya medhyam hayam devah

others. How did King Prthu level the surface of the earth, and why did

the King of heaven, Indra, steal the horse meant for the sacrifice ?

TEXT

sanat-kumarad bhagavato

brahman brahma-vid-uttamat

labdhva jnanam sa-vijnanam

rajarsih kam gatim gatah

who was the greatest Vedic scholar. After receiving knowledge to

be applied practically in his life, how did the saintly King attain his

desired destination?

TEXT

yac canyad api krsnasya

bhavan bhagavatah prabhoh

sravah susravasah punyam

purva-deha-kathasrayam

bhaktaya me ‘nuraktaya

tava cadhoksajasya ca

vaktum arhasi yo ‘duhyad

vainya-rupena gam imam

consequently any narration concerning his activities is surely very

pleasing to hear, and it produces all good fortune. As far as I am

concerned, I am always your devotee as well as a devotee of the Lord, who

is known as Adhoksaja. Please therefore narrate all the stories of King

Prthu, who, in the form of the son of King Vena, milked the cow-shaped

earth.

TEXT

suta uvaca

codito vidurenaivam

vasudeva-katham prati

prasasya tam prita-mana

maitreyah pratyabhasata

activities of Lord Krsna in His various incarnations, Maitreya, also

being inspired and being very pleased with Vidura, began to praise him.

Then Maitreya spoke as follows.

TEXT

maitreya uvaca

yadabhisiktah prthur anga viprair

amantrito janatayas ca palah

praja niranne ksiti-prstha etya

ksut-ksama-dehah patim abhyavocan

Prthu was enthroned by the great sages and brahmanas and declared to be

the protector of the citizens, there was a scarcity of food grains. The

citizens actually became skinny due to starvation. Therefore they came

before the King and informed him of their real situation.

TEXT

vayam rajan jatharenabhitapta

yathagnina kotara-sthena vrksah

tvam adya yatah saranam saranyam

yah sadhito vrtti-karah patir nah

tan no bhavan ihatu ratave ‘nnam

ksudharditanam naradeva-deva

yavan na nanksyamaha ujjhitorja

varta-patis tvam kila loka-palah

trunk gradually dries up, we are drying up due to the fire of hunger in

our stomachs. You are the protector of surrendered souls, and you have

been appointed to give employment to us. Therefore we have all come to

you for protection. You are not only a king, but the incarnation of God

as well. Indeed, you are the king of all kings. You can give us all kinds

of occupational engagements, for you are the master of our livelihood.

Therefore, O king of all kings, please arrange to satisfy our hunger by

the proper distribution of food grains. Please take care of us, lest we

soon die for want of food.

TEXT

maitreya uvaca

prthuh prajanam karunam

nisamya paridevitam

dirgham dadhyau kurusrestha

nimittam so ‘nvapadyata

the citizens, King Prthu contemplated this matter for a long time to see

if he could find out the underlying causes.

TEXT 13

TEXT

iti vyavasito buddhya

pragrhita-sarasanah

sandadhe visikham bhumeh

kruddhas tripura-ha yatha

aimed them at the earth, exactly like Lord Siva, who destroys the whole

world out of anger.

TEXT

pravepamana dharani

nisamyodayudham ca tam

gauh saty apadravad bhita

mrgiva mrgayu-druta

kill her, she became very much afraid and began to tremble. She then

began to flee, exactly like a deer, which runs very swiftly when followed

by a hunter. Being afraid of King Prthu, she took the shape of a cow and

began to run.

TEXT

tam anvadhavat tad vainyah

kupito ‘tyaruneksanah

saram dhanusi sandhaya

yatra yatra palayate

red as the early-morning sun. Placing an arrow on his bow, he chased the

cow-shaped earth wherever she would run.

TEXT 16

TEXT

sa diso vidiso devi

rodasi cantaram tayoh

dhavanti tatra tatrainam

dadarsanudyatayudham

heavenly planets and the earth, and wherever she ran, the King chased her

with his bow and arrows.

TEXT 17

TEXT

loke navindata tranam

vainyan mrtyor iva prajah

trasta tada nivavrte

hrdayena viduyata

earth could not escape the hands of the son of Vena. At length the earth,

fearful, her heart aggrieved, turned back in helplessness.

TEXT 18

TEXT

uvaca ca maha-bhagam

dharma-jnapanna-vatsala

trahi mam api bhutanam

palane ‘vasthito bhavan

principles and shelter of the surrendered, she said: Please save me. You

are the protector of all living entities. Now you are situated as the

King of this planet.

TEXT

sa tvam jighamsase kasmad

dinam akrta-kilbisam

ahanisyat katham yosam

dharma-jna iti yo matah

and have not committed any sinful activities. I do not know why you want

to kill me. Since you are supposed to be the knower of all religious

principles, why are you so envious of me, and why are you so anxious to

kill a woman?

TEXT

praharanti na vai strisu

krtagahsv api jantavah

kim uta tvad-vidha rajan

karuna dina-vatsalah

his hand upon her. And what to speak of you, dear King, who are so

merciful. You are a protector, and you are affectionate to the poor.

TEXT 21

TEXT

mam vipatyajaram navam

yatra visvam pratisthitam

atmanam ca prajas cemah

katham ambhasi dhasyasi

boat, and all the paraphernalia of the world is standing upon me. If you

break me to pieces, how can you protect yourself and your subjects from

drowning?

TEXT

prthur uvaca

vasudhe tvam vadhisyami

mac-chasana-paran-mukhim

bhagam barhisi ya vrnkte

na tanoti ca no vasu

disobeyed my orders and rulings. In the form of a demigod you accepted

your share of the yajnas we performed, but in return you have not

produced sufficient food grains. For this reason I must kill you.

TEXT

yavasam jagdhy anudinam

naiva dogdhy audhasam payah

tasyam evam hi dustayam

dando natra na sasyate

your milk bag so we can utilize your milk. Since you are willfully

committing offenses, it cannot be said that you are not punishable due to

your assuming the form of a cow.

TEXT 24

TEXT

tvam khalv osadhi-bijani

prak srstani svayambhuva

na muncasy atma-ruddhani

You have so lost your intelligence that, despite my orders, you do not

deliver the seeds of herbs and grains formerly created by Brahma and now

hidden within yourself.TEXT 25

TEXT

amusam ksut-paritanam

artanam paridevitam

samayisyami mad-banair

bhinnayas tava medasaNow, with the help of my arrows, I shall cut you to pieces and with

your flesh satisfy the hunger-stricken citizens, who are now crying for

want of grains. Thus I shall satisfy the crying citizens of my kingdom.TEXT 26

TEXT

puman yosid uta kliba

atma-sambhavano ‘dhamah

bhutesu niranukroso

nrpanam tad-vadho ‘vadhahAny cruel person–be he a man, woman or impotent eunuch–who is only

interested in his personal maintenance and has no compassion for other

living entities may be killed by the king. Such killing can never be

considered actual killing.TEXT 27

TEXT

tvam stabdham durmadam nitva

maya-gam tilasah saraih

atma-yoga-balenema

dharayisyamy aham prajahYou are very much puffed up with pride and have become almost insane.

Presently you have assumed the form of a cow by your mystic powers.

Nonetheless I shall cut you into small pieces like grain, and I will

uphold the entire population by my personal mystic powers.TEXT 28

TEXT

evam manyumayim murtim

krtantam iva bibhratam

pranata pranjalih praha

mahi sanjata-vepathuhAt this time Prthu Maharaja became exactly like Yamaraja, and his

whole body appeared very angry. In other words, he was anger personified.

After hearing him, the planet earth began to tremble. She surrendered,

and with folded hands began to speak as follows.TEXT 29

TEXT

dharovaca

namah parasmai purusaya mayaya

vinyasta-nana-tanave gunatmane

namah svarupanubhavena nirdhutadravya-

kriya-karaka-vibhramormayeThe planet earth spoke: My dear Lord, O Supreme Personality of

Godhead, You are transcendental in Your position, and by Your material

energy You have expanded Yourself in various forms and species of life

through the interaction of the three modes of material nature. Unlike

some other masters, You always remain in Your transcendental position and

are not affected by the material creation, which is subject to different

material interactions. Consequently You are not bewildered by material

activities.TEXT 30

TEXT

yenaham atmayatanam vinirmita

dhatra yato ‘yam guna-sarga-sangrahah

sa eva mam hantum udayudhah svarad

upasthito ‘nyam saranam kam asrayeThe planet earth continued: My dear Lord, You are the complete

conductor of the material creation. You have created this cosmic

manifestation and the three material qualities, and therefore You have

created me, the planet earth, the resting place of all living entities.

Yet You are always fully independent, my Lord. Now that You are present

before me and ready to kill me with Your weapons, let me know where I

should go to take shelter, and tell me who can give me protection.TEXT 31

TEXT

ya etad adav asrjac caracaram

sva-mayayatmasrayayavitarkyaya

tayaiva so ‘yam kila goptum udyatah

katham nu mam dharma-paro jighamsatiIn the beginning of creation You created all these moving and

nonmoving living entities by Your inconceivable energy. Through this very

same energy You are now prepared to protect the living entities. Indeed,

You are the supreme protector of religious principles. Why are You so

anxious to kill me, even though I am in the form of a cow?TEXT 32

TEXT

nunam batesasya samihitam janais

tan-mayaya durjayayakrtatmabhih

na laksyate yas tv akarod akarayad

yo ‘neka ekah paratas ca isvarahMy dear Lord, although You are one, by Your inconceivable potencies

You have expanded Yourself in many forms. Through the agency of Brahma,

You have created this universe. You are therefore directly the Supreme

Personality of Godhead. Those who are not sufficiently experienced cannot

understand Your transcendental activities because these persons are

covered by Your illusory energy.TEXT 33

TEXT

sargadi yo ’syanurunaddhi saktibhir

dravya-kriya-karaka-cetanatmabhih

tasmai samunnaddha-niruddha-saktaye

namah parasmai purusaya vedhaseMy dear Lord, by Your own potencies You are the original cause of the

material elements, as well as the performing instruments (the senses),

the workers of the senses (the controlling demigods), the intelligence

and the ego, as well as everything else. By Your energy You manifest this

entire cosmic creation, maintain it and dissolve it. Through Your energy

alone everything is sometimes manifest and sometimes not manifest. You

are therefore the Supreme Personality of Godhead, the cause of all

causes. I offer my respectful obeisances unto You.TEXT 34

TEXT

sa vai bhavan atma-vinirmitam jagad

bhutendriyantah-karanatmakam vibho

samsthapayisyann aja mam rasatalad

abhyujjaharambhasa adi-sukarahMy dear Lord, You are always unborn. Once, in the form of the original

boar, You rescued me from the waters in the bottom of the universe.

Through Your own energy You created all the physical elements, the senses

and the heart, for the maintenance of the world.TEXT 35

TEXT

apam upasthe mayi navy avasthitah

praja bhavan adya riraksisuh kila

sa vira-murtih samabhud dhara-dharo

yo mam payasy ugra-saro jighamsasiMy dear Lord, in this way You once protected me by rescuing me from

the water, and consequently Your name has been famous as Dharadhara–He

who holds the planet earth. Yet at the present moment, in the form of a

great hero, You are about to kill me with sharpened arrows. I am,

however, just like a boat on the water, keeping everything afloat.TEXT 36

TEXT

nunam janair ihitam isvaranam

asmad-vidhais tad-guna-sarga-mayaya

na jnayate mohita-citta-vartmabhis

tebhyo namo vira-yasas-karebhyahMy dear Lord, I am also the creation of one of Your energies, composed

of the three modes of material nature. Consequently I am bewildered by

Your activities. Even the activities of Your devotees cannot be

understood, and what to speak of Your pastimes. Thus everything appears

to us to be contradictory and wonderful.

TEXT

maitreya uvaca

iti bruvanam nrpatim

gayaka muni-coditah

tustuvus tusta-manasas

humility of his nectarean speeches pleased the reciters very much. Then

again they continued to praise the King highly with exalted prayers, as

TEXT

nalam vayam te mahimanuvarnane

yo deva-varyo ‘vatatara mayaya

venanga-jatasya ca paurusani te

Supreme Personality of Godhead, Lord Visnu, and by His causeless mercy

you have descended on this earth. Therefore it is not possible for us to

actually glorify your exalted activities. Although you have appeared

through the body of King Vena, even great orators and speakers like Lord

Brahma and other demigods cannot exactly describe the glorious activities

TEXT

athapy udara-sravasah prthor hareh

kalavatarasya kathamrtadrtah

yathopadesam munibhih pracoditah

a transcendental taste for glorifying your activities. We shall try to

glorify you according to the instructions received from authoritative

sages and scholars. Whatever we speak, however, is always inadequate and

very insignificant. Dear King, because you are a direct incarnation of

the Supreme Personality of Godhead, all your activities are liberal and

TEXT

esa dharma-bhrtam srestho

lokam dharme ‘nuvartayan

gopta ca dharma-setunam

sasta tat-paripanthinam

religious principles. As such, he will engage everyone in the pursuit of

religious principles and give those principles all protection. He will

also be a great chastiser to the irreligious and atheistic.

TEXT

esa vai loka-palanam

bibharty ekas tanau tanuh

kale kale yatha-bhagam

lokayor ubhayor hitam

to maintain all living entities and keep them in a pleasant condition by

manifesting himself as different demigods to perform various departmental

activities. Thus he will maintain the upper planetary system by inducing

the populace to perform Vedic sacrifices. In due course of time he will

also maintain this earthly planet by discharging proper rainfall.

TEXT

vasu kala upadatte

kale cayam vimuncati

samah sarvesu bhutesu

pratapan suryavad vibhuh

sun-god equally distributes his sunshine to everyone, King Prthu will

distribute his mercy equally. Similarly, just as the sun-god evaporates

water for eight months and, during the rainy season, returns it

profusely, this King will also exact taxes from the citizens and return

these monies in times of need.

TEXT

titiksaty akramam vainya

upary akramatam api

bhutanam karunah sasvad

artanam ksiti-vrttiman

poor person may trample over the King’s head by violating the rules and

regulations, the King, out of his causeless mercy, will be forgetful and

forgiving. As a protector of the world, he will be as tolerant as the

earth itself.

TEXT

deve ‘varsaty asau devo

naradeva-vapur harih

krcchra-pranah praja hy esa

raksisyaty anjasendravat

the scarcity of water, this royal Personality of Godhead will be able to

supply rains exactly like the heavenly King Indra. Thus he will very

easily be able to protect the citizens from drought.

TEXT

apyayayaty asau lokam

vadanamrta-murtina

sanuragavalokena

visada-smita-caruna

beautiful moonlike face, which is always smiling with great affection for

the citizens, will enhance everyone’s peaceful life.

TEXT 10

TEXT

avyakta-vartmaisa nigudha-karyo

gambhira-vedha upagupta-vittah

ananta-mahatmya-gunaika-dhama

prthuh praceta iva samvrtatma

the King will follow. His activities will also be very confidential, and

it will not be possible for anyone to know how he will make every

activity successful. His treasury will always remain unknown to everyone.

He will be the reservoir of unlimited glories and good qualities, and his

position will be maintained and covered just as Varuna, the deity of the

seas, is covered all around by water.

TEXT

durasado durvisaha

asanno ‘pi viduravat

naivabhibhavitum sakyo

venarany-utthito ‘nalah

from arani wood. Thus King Prthu will always remain just like fire, and

his enemies will not be able to approach him. Indeed, he will be

unbearable to his enemies, for although staying very near him, they will

never be able to approach him but will have to remain as if far away. No

one will be able to overcome the strength of King Prthu.

TEXT

antar bahis ca bhutanam

pasyan karmani caranaih

udasina ivadhyakso

vayur atmeva dehinam

activities of every one of his citizens. Still no one will be able to

know his system of espionage, and he himself will remain neutral

regarding all matters of glorification or vilification paid to him. He

will be exactly like air, the life force within the body, which is

exhibited internally and externally but is always neutral to all affairs.

TEXT 13

TEXT

nadandyam dandayaty esa

sutam atma-dvisam api

dandayaty atmajam api

dandyam dharma-pathe sthitah

neutral to both his son and the son of his enemy. If the son of his enemy

is not punishable, he will not punish him, but if his own son is

punishable, he will immediately punish him.

TEXT

asyapratihatam cakram

prthor amanasacalat

vartate bhagavan arko

yavat tapati go-ganaih

without impedance, the influence of King Prthu will cover all tracts of

land up to the Arctic region and will remain undisturbed as long as he

lives.

TEXT

ranjayisyati yal lokam

ayam atma-vicestitaih

athamum ahu rajanam

mano-ranjanakaih prajah

his citizens will remain very satisfied. Because of this the citizens

will take great satisfaction in accepting him as their ruling king.

TEXT 16

TEXT

drdha-vratah satya-sandho

brahmanyo vrddha-sevakah

saranyah sarva-bhutanam

manado dina-vatsalah

will be a lover of the brahminical culture and will render all service to

old men and give shelter to all surrendered souls. Giving respect to all,

he will always be merciful to the poor and innocent.

TEXT

matr-bhaktih para-strisu

patnyam ardha ivatmanah

prajasu pitrvat snigdhah

kinkaro brahma-vadinam

will treat his own wife as the other half of his body. He will be just

like an affectionate father to his citizens, and he will treat himself as

the most obedient servant of the devotees, who always preach the glories

of the Lord.

TEXT

dehinam atmavat-presthah

suhrdam nandi-vardhanah

mukta-sanga-prasango ‘yam

danda-panir asadhusu

self, and he will always be increasing the pleasures of his friends. He

will intimately associate with liberated persons, and he will be a

chastising hand to all impious persons.

TEXT

ayam tu saksad bhagavams try-adhisah

kuta-stha atma kalayavatirnah

yasminn avidya-racitam nirarthakam

pasyanti nanatvam api pratitam

empowered by the Supreme Personality of Godhead. He is without change,

and he is an incarnation of the Supreme known as a saktyavesa-avatara.

Being a liberated soul and completely learned, he sees all material

varieties as meaningless because their basic principle is nescience.

TEXT

ayam bhuvo mandalam odayadrer

goptaika-viro naradeva-nathah

asthaya jaitram ratham atta-capah

paryasyate daksinato yatharkah

competitor. He will travel around the globe on his victorious chariot,

holding his invincible bow in his hand and appearing exactly like the

sun, which rotates in its own orbit from the south.

TEXT

asmai nr-palah kila tatra tatra

balim harisyanti saloka-palah

mamsyanta esam striya adi-rajam

cakrayudham tad-yasa uddharantyah

When the King travels all over the world, other kings, as well as the

demigods, will offer him all kinds of presentations. Their queens will

also consider him the original king, who carries in His hands the emblems

of club and disc, and will sing of his fame, for he will be as reputable

TEXT 22

TEXT

ayam mahim gam duduhe ‘dhirajah

prajapatir vrtti-karah prajanam

yo lilayadrin sva-sarasa-kotya

This King, this protector of the citizens, is an extraordinary king

and is equal to the Prajapati demigods. For the living facility of all

citizens, he will milk the earth, which is like a cow. Not only that, but

he will level the surface of the earth with the pointed ends of his bow,

breaking all the hills exactly as King Indra, the heavenly King, breaks

mountains with his powerful thunderbolt.

TEXT 23

TEXT

visphurjayann aja-gavam dhanuh svayam

yadacarat ksmam avisahyam ajau

tada nililyur disi disy asanto

When the lion travels in the forest with its tail turned upward, all

menial animals hide themselves. Similarly, when King Prthu will travel

over his kingdom and vibrate the string of his bow, which is made of the

horns of goats and bulls and is irresistible in battle, all demoniac

rogues and thieves will hide themselves in all directions.TEXT 24

TEXT

eso ’svamedhan satam ajahara

sarasvati pradurabhavi yatra

aharsid yasya hayam purandarah

sata-kratus carame vartamaneAt the source of the River Sarasvati, this King will perform one

hundred sacrifices known as asvamedha. In the course of the last

sacrifice, the heavenly King Indra will steal the sacrificial horse.

TEXT 25

TEXT

esa sva-sadmopavane sametya

sanat-kumaram bhagavantam ekam

aradhya bhaktyalabhatamalam taj

jnanam yato brahma param vidantiThis King Prthu will meet Sanat-kumara, one of the four Kumaras, in

the garden of his palace compound. The King will worship him with

devotion and will be fortunate to receive instructions by which one can

enjoy transcendental bliss.TEXT 26

TEXT

tatra tatra giras tas ta

iti visruta-vikramah

srosyaty atmasrita gathah

prthuh prthu-parakramahIn this way when the chivalrous activities of King Prthu come to be

known to the people in general, King Prthu will always hear about himself

and his uniquely powerful activities.TEXT 27

TEXT

diso vijityapratiruddha-cakrah

sva-tejasotpatita-loka-salyah

surasurendrair upagiyamanamahanubhavo

bhavita patir bhuvahNo one will be able to disobey the orders of Prthu Maharaja. After

conquering the world, he will completely eradicate the threefold miseries

of the citizens. Then he will be recognized all over the world. At that

time both the suras and the asuras will undoubtedly glorify his

magnanimous activities.

TEXT 1

TEXT

maitreya uvaca

atha tasya punar viprair

aputrasya mahipateh

bahubhyam mathyamanabhyam

The great sage Maitreya continued: My dear Vidura, thus the brahmanas

and the great sages again churned the two arms of King Vena’s dead body.

As a result a male and female couple came out of his arms.

TEXT 2

TEXT

tad drstva mithunam jatam

rsayo brahma-vadinah

ucuh parama-santusta

The great sages were highly learned in Vedic knowledge. When they saw

the male and female born of the arms of Vena’s body, they were very

pleased, for they could understand that the couple was an expansion of a

TEXT 3

TEXT

rsaya ucuh

esa visnor bhagavatah

kala bhuvana-palini

iyam ca laksmyah sambhutih

The great sages said: The male is a plenary expansion of the power of

Lord Visnu, who maintains the entire universe, and the female is a

plenary expansion of the goddess of fortune, who is never separated from

the Lord.TEXT 4

TEXT

ayam tu prathamo rajnam

puman prathayita yasah

prthur nama maharajo

bhavisyati prthu-sravahOf the two, the male will be able to expand his reputation throughout

the world. His name will be Prthu. Indeed, he will be the first among

kings.TEXT 5

TEXT

iyam ca sudati devi

guna-bhusana-bhusana

arcir nama vararoha

prthum evavarundhatiThe female has such beautiful teeth and beautiful qualities that she

will actually beautify the ornaments she wears. Her name will be Arci. In

the future she will accept King Prthu as her husband.

TEXT 6

TEXT

esa saksad dharer amso

jato loka-riraksaya

iyam ca tat-para hi srir

anujajne ‘napayiniIn the form of King Prthu, the Supreme Personality of Godhead has

appeared through a part of His potency to protect the people of the

world. The goddess of fortune is the constant companion of the Lord, and

therefore she has incarnated partially as Arci to become King Prthu’s

queen.TEXT 7

TEXT

maitreya uvaca

prasamsanti sma tam vipra

gandharva-pravara jaguh

mumucuh sumano-dharah

siddha nrtyanti svah-striyahThe great sage Maitreya continued: My dear Viduraji, at that time all

the brahmanas highly praised and glorified King Prthu, and the best

singers of Gandharvaloka chanted his glories. The inhabitants of

Siddhaloka showered flowers, and the beautiful women in the heavenly

planets danced in ecstasy.

TEXT 8

TEXT

sankha-turya-mrdangadya

nedur dundubhayo divi

tatra sarva upajagmur

devarsi-pitrnam ganahConchshells, bugles, drums and kettledrums vibrated in outer space.

Great sages, forefathers and personalities from the heavenly planets all

came to earth from various planetary systems.

TEXTS 9-10

TEXT

brahma jagad-gurur devaih

sahasrtya suresvaraih

vainyasya daksine haste

drstva cihnam gadabhrtah

padayor aravindam ca

tam vai mene hareh kalam

yasyapratihatam cakram

amsah sa paramesthinahLord Brahma, the master of the entire universe, arrived there

accompanied by all the demigods and their chiefs. Seeing the lines of

Lord Visnu’s palm on King Prthu’s right hand and impressions of lotus

flowers on the soles of his feet, Lord Brahma could understand that King

Prthu was a partial representation of the Supreme Personality of Godhead.

One whose palm bears the sign of a disc, as well as other such lines,

should be considered a partial representation or incarnation of the

Supreme Lord.TEXT

tasyabhiseka arabdho

brahmanair brahma-vadibhih

abhisecanikany asmai

ajahruh sarvato janahThe learned brahmanas, who were very attached to the Vedic ritualistic

ceremonies, then arranged for the King’s coronation. People from all

directions collected all the different paraphernalia for the ceremony.

Thus everything was complete.

TEXT 12

TEXT

sarit-samudra girayo

naga gavah khaga mrgah

dyauh ksitih sarva-bhutani

samajahrur upayanamAll the rivers, seas, hills, mountains, serpents, cows, birds,

animals, heavenly planets, the earthly planet and all other living

entities collected various presentations, according to their ability, to

offer the King.

TEXT 13

TEXT

so ‘bhisikto maharajah

suvasah sadhv-alankrtah

patnyarcisalankrtaya

vireje ‘gnir ivaparahThus the great King Prthu, exquisitely dressed with garments and

ornaments, was coronated and placed on the throne. The King and his wife,

Arci, who was also exquisitely ornamented, appeared exactly like fire.

TEXT 14

TEXT

tasmai jahara dhanado

haimam vira varasanam

varunah salila-sravam

atapatram sasi-prabhamThe great sage continued: My dear Vidura, Kuvera presented the great

King Prthu with a golden throne. The demigod Varuna presented him with an

umbrella that constantly sprayed fine particles of water and was as

brilliant as the moon.

TEXT 15

TEXT

vayus ca vala-vyajane

dharmah kirtimayim srajam

indrah kiritam utkrstam

dandam samyamanam yamahThe demigod of air, Vayu, presented King Prthu with two whisks

[camaras] of hair; the King of religion, Dharma, presented him with a

flower garland which would expand his fame; the King of heaven, Indra,

presented him with a valuable helmet; and the superintendent of death,

Yamaraja, presented him with a scepter with which to rule the world.

TEXT 16

TEXT

brahma brahmamayam varma

bharati haram uttamam

harih sudarsanam cakram

tat-patny avyahatam sriyamLord Brahma presented King Prthu with a protective garment made of

spiritual knowledge. Bharati [Sarasvati], the wife of Brahma, gave him a

transcendental necklace. Lord Visnu presented him with a Sudarsana disc,

and Lord Visnu’s wife, the goddess of fortune, gave him imperishable

opulences.TEXT 17

TEXT

dasa-candram asim rudrah

sata-candram tathambika

somo ‘mrtamayan asvams

tvasta rupasrayam rathamLord Siva presented him with a sword within a sheath marked with ten

moons, and his wife, the goddess Durga, presented him with a shield

marked with one hundred moons. The moon-demigod presented him with horses

made of nectar, and the demigod Visvakarma presented him with a very

beautiful chariot.

TEXT 18

TEXT

agnir aja-gavam capam

suryo rasmimayan isun

bhuh paduke yogamayyau

dyauh puspavalim anvahamThe demigod of fire, Agni, presented him with a bow made of the horns

of goats and cows. The sun-god presented him with arrows as brilliant as

sunshine. The predominating deity of Bhurloka presented him with slippers

full of mystic power. The demigods from outer space brought him

presentations of flowers again and again.TEXT 19

TEXT

natyam sugitam vaditram

antardhanam ca khecarah

rsayas casisah satyah

samudrah sankham atmajamThe demigods who always travel in outer space gave King Prthu the arts

to perform dramas, sing songs, play musical instruments and disappear at

his will. The great sages also offered him infallible blessings. The

ocean offered him a conchshell produced from the ocean.

TEXT 20

TEXT

sindhavah parvata nadyo

ratha-vithir mahatmanah

suto ‘tha magadho vandi

tam stotum upatasthireThe seas, mountains and rivers gave him room to drive his chariot

without impediments, and a suta, a magadha and a vandi offered prayers

and praises. They all presented themselves before him to perform their

respective duties.

TEXT 21

TEXT

stavakams tan abhipretya

prthur vainyah pratapavan

megha-nirhradaya vaca

prahasann idam abravitThus when the greatly powerful King Prthu, the son of Vena, saw the

professionals before him, to congratulate them he smiled, and with the

gravity of the vibrating sounds of clouds he spoke as follows.

TEXT 22

TEXT

prthur uvaca

bhoh suta he magadha saumya vandil

loke ‘dhunaspasta-gunasya me syat

kim asrayo me stava esa yojyatam

ma mayy abhuvan vitatha giro vahKing Prthu said: O gentle suta, magadha and other devotee offering

prayers, the qualities of which you have spoken are not distinct in me.

Why then should you praise me for all these qualities when I do not

shelter these features? I do not wish for these words meant for me to go

in vain, but it is better that they be offered to someone else.TEXT 23

TEXT

tasmat parokse ’smad-upasrutany alam

karisyatha stotram apicya-vacah

saty uttamasloka-gunanuvade

jugupsitam na stavayanti sabhyahO gentle reciters, offer such prayers in due course of time, when the

qualities of which you have spoken actually manifest themselves in me.

The gentle who offer prayers to the Supreme Personality of Godhead do not

attribute such qualities to a human being, who does not actually have

them.TEXT 24

TEXT

mahad-gunan atmani kartum isah

kah stavakaih stavayate ’sato ‘pi

te ’syabhavisyann iti vipralabdho

janavahasam kumatir na vedaHow could an intelligent man competent enough to possess such exalted

qualities allow his followers to praise him if he did not actually have

them? Praising a man by saying that if he were educated he might have

become a great scholar or great personality is nothing but a process of

cheating. A foolish person who agrees to accept such praise does not know

that such words simply insult him.TEXT 25

TEXT

prabhavo hy atmanah stotram

jugupsanty api visrutah

hrimantah paramodarah

paurusam va vigarhitamAs a person with a sense of honor and magnanimity does not like to

hear about his abominable actions, a person who is very famous and

powerful does not like to hear himself praised.TEXT 26

TEXT

vayam tv avidita loke

sutadyapi varimabhih

karmabhih katham atmanam

gapayisyama balavatKing Prthu continued: My dear devotees, headed by the suta, just now I

am not very famous for my personal activities because I have not done

anything praiseworthy you could glorify. Therefore how could I engage you

in praising my activities exactly like children?

TEXT

maitreya uvaca

bhrgv-adayas te munayo

lokanam ksema-darsinah

goptary asati vai nrnam

pasyantah pasu-samyatam

sages, headed by Bhrgu, were always thinking of the welfare of the people

in general. When they saw that in the absence of King Anga there was no

one to protect the interests of the people, they understood that without

a ruler the people would become independent and nonregulated.

TEXT

vira-mataram ahuya

sunitham brahma-vadinah

prakrty-asammatam venam

her permission they installed Vena on the throne as master of the world.

All the ministers, however, disagreed with this.

TEXT 3

TEXT

srutva nrpasana-gatam

venam atyugra-sasanam

nililyur dasyavah sadyah

as soon as all the thieves and rogues in the state heard of his

ascendance to the royal throne, they became very much afraid of him.

Indeed, they hid themselves here and there as rats hide themselves from

snakes.

TEXT

sa arudha-nrpa-sthana

unnaddho ’sta-vibhutibhih

avamene maha-bhagan

stabdhah sambhavitah svatah

eight kinds of opulences. Consequently he became too proud. By virtue of

his false prestige, he considered himself to be greater than anyone. Thus

he began to insult great personalities.

TEXT

evam madandha utsikto

nirankusa iva dvipah

paryatan ratham asthaya

kampayann iva rodasi

When he became overly blind due to his opulences, King Vena mounted a

chariot and, like an uncontrolled elephant, began to travel through the

kingdom, causing the sky and earth to tremble wherever he went.

TEXT 6

TEXT

na yastavyam na datavyam

na hotavyam dvijah kvacit

iti nyavarayad dharmam

bheri-ghosena sarvasah

any sacrifice, and they were also forbidden to give charity or offer

clarified butter. Thus King Vena sounded kettledrums throughout the

countryside. In other words, he stopped all kinds of religious rituals.

TEXT

venasyaveksya munayo

durvrttasya vicestitam

vimrsya loka-vyasanam

krpayocuh sma satrinah

cruel Vena’s atrocities, concluded that a great danger and catastrophe

was approaching the people of the world. Thus out of compassion they

began to talk amongst themselves, for they themselves were the performers

of the sacrifices.

TEXT

aho ubhayatah praptam

lokasya vyasanam mahat

daruny ubhayato dipte

iva taskara-palayoh

were in a dangerous position from both directions. When a fire blazes on

both ends of a log, the ants in the middle are in a very dangerous

situation. Similarly, at that time the people in general were in a

dangerous position due to an irresponsible king on one side and thieves

and rogues on the other.

TEXT 9

TEXT

arajaka-bhayad esa

krto rajatad-arhanah

tato ‘py asid bhayam tv adya

katham syat svasti dehinam

consider that it was due to a political crisis that they made Vena king

although he was not qualified. But alas, now the people were being

disturbed by the king himself. Under such circumstances, how could the

people be happy?

TEXT

aher iva payah-posah

posakasyapy anartha-bhrt

venah prakrtyaiva khalah

sunitha-garbha-sambhavah

the womb of Sunitha, King Vena is by nature very mischievous. Supporting

this mischievous king is exactly like maintaining a snake with milk. Now

he has become a source of all difficulties.

TEXT

nirupitah praja-palah

sa jighamsati vai prajah

tathapi santvayemamum

nasmams tat-patakam sprset

to the citizens, but now he has become the enemy of the citizens. Despite

all these discrepancies, we should at once try to pacify him. By doing

so, we may not be touched by the sinful results caused by him.

TEXT

tad-vidvadbhir asad-vrtto

veno ’smabhih krto nrpah

santvito yadi no vacam

na grahisyaty adharma-krt

loka-dhikkara-sandagdham

dahisyamah sva-tejasa

aware of his mischievous nature. Yet nevertheless we enthroned Vena. If

we cannot persuade King Vena to accept our advice, he will be condemned

by the public, and we will join them. Thus by our prowess we shall burn

him to ashes.

TEXT

evam adhyavasayainam

munayo gudha-manyavah

upavrajyabruvan venam

santvayitva ca samabhih

their real anger, they pacified him with sweet words and then spoke as

follows.

TEXT 14

TEXT

munaya ucuh

nrpa-varya nibodhaitad

yat te vijnapayama bhoh

ayuh-sri-bala-kirtinam

tava tata vivardhanam

Kindly hear us with great attention. By doing so, your duration of life

and your opulence, strength and reputation will increase.

TEXT

dharma acaritah pumsam

van-manah-kaya-buddhibhih

lokan visokan vitaraty

athanantyam asanginam

by words, mind, body and intelligence are elevated to the heavenly

kingdom, which is devoid of all miseries. Being thus rid of the material

influence, they achieve unlimited happiness in life.

TEXT

sa te ma vinased vira

prajanam ksema-laksanah

yasmin vinaste nrpatir

aisvaryad avarohati

the cause of spoiling the spiritual life of the general populace. If

their spiritual life is spoiled because of your activities, you will

certainly fall down from your opulent and royal position.

TEXT

rajann asadhv-amatyebhyas

coradibhyah praja nrpah

raksan yatha balim grhnann

iha pretya ca modate

from the disturbances of mischievous ministers as well as from thieves

and rogues, he can, by virtue of such pious activities, accept taxes

given by his subjects. Thus a pious king can certainly enjoy himself in

this world as well as in the life after death.

TEXT

yasya rastre pure caiva

bhagavan yajna-purusah

ijyate svena dharmena

janair varnasramanvitaih

populace strictly observes the system of eight social orders of varna and

asrama, and where all citizens engage in worshiping the Supreme

Personality of Godhead by their particular occupations.

TEXT

tasya rajno maha-bhaga

bhagavan bhuta-bhavanah

paritusyati visvatma

tisthato nija-sasane

the original cause of the cosmic manifestation and the Supersoul within

everyone, is worshiped, the Lord will be satisfied.

TEXT

tasmims tuste kim aprapyam

jagatam isvaresvare

lokah sapala hy etasmai

haranti balim adrtah

The Supreme Personality of Godhead is worshiped by the great demigods,

controllers of universal affairs. When He is satisfied, nothing is

impossible to achieve. For this reason all the demigods, presiding

deities of different planets, as well as the inhabitants of their

planets, take great pleasure in offering all kinds of paraphernalia for

TEXT 21

TEXT

tam sarva-lokamara-yajna-sangraham

trayimayam dravyamayam tapomayam

yajnair vicitrair yajato bhavaya te

Dear King, the Supreme Personality of Godhead, along with the

predominating deities, is the enjoyer of the results of all sacrifices in

all planets. The Supreme Lord is the sum total of the three Vedas, the

owner of everything, and the ultimate goal of all austerity. Therefore

your countrymen should engage in performing various sacrifices for your

elevation. Indeed, you should always direct them towards the offering of

sacrifices.

TEXT 22

TEXT

yajnena yusmad-visaye dvijatibhir

vitayamanena surah kala hareh

svistah sutustah pradisanti vanchitam

When all the brahmanas engage in performing sacrifices in your

kingdom, all the demigods, who are plenary expansions of the Lord, will

be very much satisfied by their activities and will give you your desired

result. Therefore, O hero, do not stop the sacrificial performances. If

you stop them, you will disrespect the demigods.

TEXT 23

TEXT

vena uvaca

balisa bata yuyam va

adharme dharma-maninah

ye vrttidam patim hitva

King Vena replied: You are not at all experienced. It is very much

regrettable that you are maintaining something which is not religious and

are accepting it as religious. Indeed, I think you are giving up your

real husband, who maintains you, and are searching after some paramour to

worship.TEXT 24

TEXT

avajananty ami mudha

nrpa-rupinam isvaram

nanuvindanti te bhadram

iha loke paratra caThose who, out of gross ignorance, do not worship the king, who is

actually the Supreme Personality of Godhead, experience happiness neither

in this world nor in the world after death.

TEXT 25

TEXT

ko yajna-puruso nama

yatra vo bhaktir idrsi

bhartr-sneha-viduranam

yatha jare kuyositamYou are so much devoted to the demigods, but who are they? Indeed,

your affection for these demigods is exactly like the affection of an

unchaste woman who neglects her married life and gives all attention to

her paramour.

TEXTS 26-27

TEXT

visnur virinco girisa

indro vayur yamo ravih

parjanyo dhanadah somah

ksitir agnir apampatih

ete canye ca vibudhah

prabhavo vara-sapayoh

dehe bhavanti nrpateh

sarva-devamayo nrpahLord Visnu; Lord Brahma; Lord Siva; Lord Indra; Vayu, the master of

air; Yama, the superintendent of death; the sun-god; the director of

rainfall; Kuvera, the treasurer; the moon-god; the predominating deity of

the earth; Agni, the fire-god; Varuna, the lord of waters, and all others

who are great and competent to bestow benedictions or to curse, all abide

in the body of the king. For this reason the king is known as the

reservoir of all demigods, who are simply parts and parcels of the king’s

body.TEXT 28

TEXT

tasman mam karmabhir vipra

yajadhvam gata-matsarah

balim ca mahyam harata

matto ‘nyah ko ‘gra-bhuk pumanKing Vena continued: For this reason, O brahmanas, you should abandon

your envy of me, and, by your ritualistic activities, you should worship

me and offer me all paraphernalia. If you are intelligent, you should

know that there is no personality superior to me, who can accept the

first oblations of all sacrifices.TEXT 29

TEXT

maitreya uvaca

ittham viparyaya-matih

papiyan utpatham gatah

anuniyamanas tad-yacnam

na cakre bhrasta-mangalahThe great sage Maitreya continued: Thus the King, who became

unintelligent due to his sinful life and deviation from the right path,

became actually bereft of all good fortune. He could not accept the

requests of the great sages, which the sages put before him with great

respect, and therefore he was condemned.TEXT 30

TEXT

iti te ’sat-krtas tena

dvijah pandita-manina

bhagnayam bhavya-yacnayam

tasmai vidura cukrudhuhMy dear Vidura, all good fortune unto you. The foolish King, who

thought himself very learned, thus insulted the great sages, and the

sages, being brokenhearted by the King’s words, became very angry at him.

TEXT 31

TEXT

hanyatam hanyatam esa

papah prakrti-darunah

jivan jagad asav asu

kurute bhasmasad dhruvamAll the great saintly sages immediately cried: Kill him! Kill him! He

is the most dreadful, sinful person. If he lives, he will certainly turn

the whole world into ashes in no time.TEXT 32

TEXT

nayam arhaty asad-vrtto

naradeva-varasanam

yo ‘dhiyajna-patim visnum

vinindaty anapatrapahThe saintly sages continued: This impious, impudent man does not

deserve to sit on the throne at all. He is so shameless that he even

dared insult the Supreme Personality of Godhead, Lord Visnu.TEXT 33

TEXT

ko vainam paricaksita

venam ekam rte ’subham

prapta idrsam aisvaryam

yad-anugraha-bhajanahBut for King Vena, who is simply inauspicious, who would blaspheme the

Supreme Personality of Godhead, by whose mercy one is awarded all kinds

of fortune and opulence?TEXT 34

TEXT

ittham vyavasita hantum

rsayo rudha-manyavah

nijaghnur hunkrtair venam

hatam acyuta-nindayaThe great sages, thus manifesting their covert anger, immediately

decided to kill the King. King Vena was already as good as dead due to

his blasphemy against the Supreme Personality of Godhead. Thus without

using any weapons, the sages killed King Vena simply by high-sounding

words.

TEXT 35

TEXT

rsibhih svasrama-padam

gate putra-kalevaram

sunitha palayam asa

vidya-yogena socatiAfter all the sages returned to their respective hermitages, the

mother of King Vena, Sunitha, became very much aggrieved because of her

son’s death. She decided to preserve the dead body of her son by the

application of certain ingredients and by chanting mantras [mantrayogena].

TEXT 36

TEXT

ekada munayas te tu

sarasvat-salilaplutah

hutvagnin sat-kathas cakrur

upavistah sarit-tateOnce upon a time, the same saintly persons, after taking their bath in

the River Sarasvati, began to perform their daily duties by offering

oblations into the sacrificial fires. After this, sitting on the bank of

the river, they began to talk about the transcendental person and His

pastimes.

TEXT 37

TEXT

viksyotthitams tadotpatan

ahur loka-bhayankaran

apy abhadram anathaya

dasyubhyo na bhaved bhuvahIn those days there were various disturbances in the country that were

creating a panic in society. Therefore all the sages began to talk

amongst themselves: Since the King is dead and there is no protector in

the world, misfortune may befall the people in general on account of

rogues and thieves.TEXT 38

TEXT

evam mrsanta rsayo

dhavatam sarvato-disam

pamsuh samutthito bhuris

coranam abhilumpatamWhen the great sages were carrying on their discussion in this way,

they saw a dust storm arising from all directions. This storm was caused

by the running of thieves and rogues, who were engaged in plundering the

citizens.TEXTS 39-40

TEXT

tad upadravam ajnaya

lokasya vasu lumpatam

bhartary uparate tasminn

anyonyam ca jighamsatam

cora-prayam jana-padam

hina-sattvam arajakam

lokan navarayan chakta

api tad-dosa-darsinahUpon seeing the dust storm, the saintly persons could understand that

there were a great deal of irregularities due to the death of King Vena.

Without government, the state was devoid of law and order, and

consequently there was a great uprising of murderous thieves and rogues,

who were plundering the riches of the people in general. Although the

great sages could subdue the disturbance by their powers–just as they

could kill the King–they considered it improper on their part to do so.

Thus they did not attempt to stop the disturbance.TEXT 41

TEXT

brahmanah sama-drk santo

dinanam samupeksakah

sravate brahma tasyapi

bhinna-bhandat payo yathaThe great sages began to think that although a brahmana is peaceful

and impartial because he is equal to everyone, it is still not his duty

to neglect poor humans. By such neglect, a brahmana’s spiritual power

diminishes, just as water kept in a cracked pot leaks out.TEXT 42

TEXT

nangasya vamso rajarser

esa samsthatum arhati

amogha-virya hi nrpa

vamse ’smin kesavasrayahThe sages decided that the descendants of the family of the saintly

King Anga should not be stopped, for in this family the semen was very

powerful and the children were prone to become devotees of the Lord.TEXT 43

TEXT

viniscityaivam rsayo

vipannasya mahipateh

mamanthur urum tarasa

tatrasid bahuko narahAfter making a decision, the saintly persons and sages churned the

thighs of the dead body of King Vena with great force and according to a

specific method. As a result of this churning, a dwarf-like person was

born from King Vena’s body.TEXT 44

TEXT

kaka-krsno ‘tihrasvango

hrasva-bahur maha-hanuh

hrasva-pan nimna-nasagro

raktaksas tamra-murdhajahThis person born from King Vena’s thighs was named Bahuka, and his

complexion was as black as a crow’s. All the limbs of his body were very

short, his arms and legs were short, and his jaws were large. His nose

was flat, his eyes were reddish, and his hair copper-colored.

TEXT 45

TEXT

tam tu te ‘vanatam dinam

kim karomiti vadinam

nisidety abruvams tata

sa nisadas tato ‘bhavatHe was very submissive and meek, and immediately after his birth he

bowed down and inquired, “Sirs, what shall I do?” The great sages

replied, “Please sit down [nisida].” Thus Nisada, the father of the

Naisada race, was born.TEXT 46

TEXT

tasya vamsyas tu naisada

giri-kanana-gocarah

yenaharaj jayamano

vena-kalmasam ulbanamAfter his [Nisada's] birth, he immediately took charge of all the

resultant actions of King Vena’s sinful activities. As such, this Naisada

class are always engaged in sinful activities like stealing, plundering

and hunting. Consequently they are only allowed to live in the hills and

forests.

Ongi ulagaLandha uththaman pEr paadi *
naaNGkaL nam paavaikkuc caaRRi nIraadinaal *
thINGkinRi naadellaam thiNGkaL mummaari peythu *
ONGku peRuNY cen^n^el Utu kayal ukaLap *
pUNGkuvaLaip pOthil poRi vaNdhu kaNpatuppath *
thENGkaathE pukkirun^thu sIrththa mulai paRRi
vaaNGkak * kudam niRaikkum vaLLal perum pacukkaL *
nINGkaadha celvam niRain^thu ElOr empaavaay. 
In this verse Andal speaks about the results obtained after observing the act of
Saranagati. The fruits are basically twofold. The first one being the eternal
bliss of moksham. Attaining divine
communion with Kannan is a unique achievement for girls of Aayarpadi alone. The
other fruits experienced by all the folks of Aayarpadi are a good harvest due to
good rains and lots of food,
cattle and wealth.

Meaning of the Third ThiruppAvai Paasuram :

If we (who adhere to the Vratam-Paavai nOnbhu) sing in
praise of the holy names of the Utthaman, Lord Thrivikraman
(the most benovolent Lord), who grew to a cosmic form
and measured the three worlds in two strides and put His
third step on the head of Emperor MahABali, and then if we
take the bath (in sacred YamunA) in the name of our Vratham,
then there will be three timely showers (of rain)
throughout the country and there will be no harm at all
(i.e., no drought, nor any famine).The country will be
rich and plentiful (because of the copious rains); the fish
(kayal) will roam about amidst tall stalks of large red
paddy crops (drinking sufficient honey from fallen-pollen and
becoming dazed);the bees with spots (all over their bodies)
will fall asleep amidst the petals of KuvaLai-flower
(Blue Lotus/NeelOthpalam)and the great, profusely milk-giving,
generous cows will yield milk just while being touched on
their stout udder filling up a number of milk-cans
very quickly;because of plenty of milk, only skillful people
could undertake to milk these cows. Thus, the whole country
will be filled with undecaying wealth and prosperity
(Richness in fields, lands and villages is assured
if the good poeple take to righteous path and sing
the glory of Lord Thrivikrama).

1st verse- was focused on AshtAkshara manthram.
2nd verse focused on Dvaya manthra.
3rd verse- on Charama SlOkam of GeethAchAryan

AshtAksharam, Dhvayam and Charama SlOkam of GeethAchAryan, the subject of the
first three paasurams respectively, have been described as”Taarakam, BhOgyam
and POshakam. Taarakam is like annam (Food); BhOgyam is like Milk and Ghee ;
Poshakam is like sandal paste and betel leaves (TaambhUlam). With these three,
we have every thing that we need for our spiritual nourishment and enjoyment of
the ananatha
kalyANa GuNams of the divine couple and gain Moksha siddhi.

Another view is that ANDAL invited every one through the first paasuram
(Maarghazhi ThingaL–)to come and join in the enjoyment of AchArya GuNa
anubhavam (the celebration of the glories of AchAryan).In the second Paasuram
(Vaiyatthu VaazhveerkAL),She stressed the importance of the participants to have
the qualifications to obey the dictates of ShAsthrAs (Saasthra-Vasya
Yoghyathai).

In the third paasuram (Ongi UlhaLantha–), She declared that AchArya Kula
Sambhandham (Connection and involvement with AchArya Kulam starting from Sriman
NaarAyaNA to the present AchArya in that lineage) will give the Mumukshus (Those
who desire the boon of MOksham) immense Shreyas (auspiciousness).

Why is Thiruvikraman addressed asUtthaman”:

The salutation of the Lord as Utthaman deserves study. Utthaman is One who
stands at a height, where Paapams can not touch Him. ChAndhOgya Upanishad called
such a lofty personage asUTH”. A Chethanan after SaraNAgathi and  after
leading the prescribed life after SaraNAgathi /
Prapatthi can also become anUTHat Sri Vaikuntam. The eternally liberated
(Nithya Mutha Jeevans) like Garuda and VishvaksEna have a higher level
thanUTHand are revered asUtthara”. Even beyond them is
theUtthamanor PurushOtthaman (Sriman Narayanan) celebrated in the
GitOpanishad of our Lord.

In ANDAL’s visualization, Trivikraman appeared as thatUtthamanand She
addressed Him asOngi Ulahu- aLantha Utthamanand She invited Her friends to
sing about the glory of that Utthaman’s Naamam (Utthaman pEr Paadi) as an
important part of the Paavai Nonbhu sankalpam to attain the desired fruits
(Phalans)of the Vratham.
Thrivikraman isPurushOtthamanbecause His sacred feet touched devotees and
dhvEshis(enemies) all alike (Samastha Janthus) during this avathAram and blessed
them all with His anugraham.

ANDAL hints that the Lord’s name is grander than Him and hence She
saysUtthaman pEr Paadi(Naama sankIrthanam of Utthama name).She invites Her
fellow-gOpis to sing about the Naama Mahimai of Thrivikraman and His deeds. She
recommended  that they do this Naama sankIrthanam and observe the Vratham with
Sankalpam that it is for Bhagavath-Preethi (SaaRRI NeerAdinAL). Then she
describes what kind of fruits will result from such an observance.

Fruit I:TheenginRi NaadellAm TingaL MummAri Peythu:

The Vratham observers will be free from the DhOsham of ananya Seshathvam
(Theenginri NaadellAm). MummAri or the three monthly rains in recognition of the
Vedic scholars, the righteous king and the pathivrathA women will fall. The
three rains are also linked to the water poured on the hand of Vaamanan by Bali
Chakravarthi as dhAnam, the Kamandalu Jalam of BrahmA, when He washed the
ascending feet of the Lord and the GangA jalam that flowed from the sacred feet
of Lord Thrivikraman. Those waters will make the lands fertile and samrutthi
(prosperity) will result (Ongu Perum Sennel/ tall crops of rice plant). Because
of this jala samrutthi and fertility of the land,
the fish in the paddy fields have grown to big sizes and jump hither and thither
with joy.

Fruit 2: MummAri or the tri-monthly rain:

In Raama Raajyam, there were 9 days of Sunshine and one day of abundant rain.
This cycle repeated itself every month. Thus, there were three periods of rain
each month. The land was fertile and there were no inauspiciousness caused by
water shortage. Such prosperity will arise from the proper observance of
ThiruppAvai Vratham.

Grantha NirmANam (writing about VedAnthic topics),instructing others about them
and performing MangaLAsAsanam at our Lord’s Dhivya desams are also described as
the three benevolent monthly showers.

Fruit 3: Ongu perum Sennel–VaLLal perum PasukkaL:

Abundant crops of red rice from the plentiness of rain would result. Tall stalks
of rice waving their heads as if they are saluting the Thiruvadis of
Thrivikraman will be seen. In those paddy fields, there will be fat fish jumping
joyously about; and in the blue lotus flowers of that field, the well-fed honey
bees would be sleeping comfortably.
The cows that have grazed from the rich meadows would yield huge amounts of milk
from their udders on mere touch. Abundance and prosperity is seen everywhere
from the Vratham (Japam of the three Sri VaishNavite sacred manthrams and
singing of the glories of Sriman Thrivikrama NaarAyanan).

Inner meaning:

“SaaRRI NeerAdinAlhere refers to the UpadEsam of SaraNAgathi rahasyam by
SadAchAryAs and the observance of it by SadhsishyAs.

MummArihere refers to the benefits of attaining the fruits of the Vratham
(SaraNAgathi) through Upadesam, through study of AzhwAr’s Prabhandhams and
enjoyment of the ArchA moorthis at their dhivya desams through pilgrimages.

“Ongu peru-sennalUdu Kayal ukaLarefers to the tall stalks of PrapannAs
thriving in the land rich with AchAryAs; the strong fishes jumping with joy in
the paddy fields are the happy AchAryAs, who recognize that their efforts
through Ukthi and AchArya Nishtai
(to perform SaraNAgathi) have borne fruit.

PoomkuvaLai pOthil PoRi VaNDu kaNN Padupparefers to Sriman NarAyaNa
sleeping without worry in our heart lotuses (Hrudhaya Kamalams) that His work
through His AchAryAs has been successful. He sleeps like a contented farmer, who
has realized abundant crops.

TengAthE pukkirinthu seertha Mulai paRRi Vaangak kudamrefers to the
sishyAs, who have flocked to the AchAryan pulled closer by the affection
(vaathsalyam) of their AchAryans.

VaLLal perum pasukkaLrefers to the most generous AchAryAs, who do not
expect any returns. They use the equivalent of the four fingers of the udders of
the abundant milk giving cows to impart knowledge about the three parama
rahasyams of Sri VaishNavam. The four fingers of the udder through which this
milk of Knowledge (Jn~ana milk) flows are : Vedam, Smruthi, Saathvika PurANams
and AzhwAr Paasurams.

“NeengAtha Selvam NiRainthurefers to the undiminishing wealth of Jn~Anam at
all times during our stay on His Leela VibhUthi (Earth) and in His Transcendent
world of Sri Vaikuntam.

nonbaal naattaar adaiyum palan pesuhiraall..avathaaram-mel erunthu keez eranguvathu/ menmai maraithu/kinattril vizuntha kuzanthaiyai kaakkum thaay pola pirakiraan..vamanan-thiru vikramanaha vuyarnthaan-uthaman athaman-theengu seybavan..mathyaman- eruvarum nantraha/ thanakku theengu vanthaalum matravar suham-uthaman..per paadi-athuvey kaariyamaha erukkanum..thingal mum maari-theengu ellaatha padi varshikkum.. vedam/ anushdaanam anthannar-oru murai/ neethi thavaraatha rajavukku oru murai/-karbu penn kallukku oru murai..sen nellum ongittru-thiru vikraman pol evaiyum ongittraam.. edaiyil kayal/ kuvallai poovil/pori vanndu kann paduppa/pancha sayanathil raja kumaran paduthu eruppathu pola erunthanavaam..kannan eruntha vuooril yaarukkum kurai ellai. vallal/manni vannan varam tharaahi-varadan.perumai perumaallukku mattum ellai avan kai patta pasukkallukkum entha thann mai vunndu..kettathu athanaiyum kodukkum/kudathukku pancham erukkalaam..neengaatha selvam/ mazaiyum vundaahi/ paal tharum pasukkallum eruppathaal vulaham sezithu erukirathu..

In this verse ANDAL wishes for rain and consequential prosperity for the whole world as the world is the property of her Lord. So who is a Sri Vaishnava? It is he who while being detached with reference to the riches of the world, is at the same time aspiring for them considering them as his Lord’s riches. Hence all Sri Vaishnavas after daily prayer recite the verse which says “Sarve Janah Sukhino Bhavantu” every one should be happy.

Andal tells the girls,”If we, girls, recite the NAME of the Lord who measured the entire universe with his three steps and observe this vow then the whole world will become prosperous.” Note the text which says “Uthaman PER”(his NAME). She could have simply said “if we sing the glory of the Lord.” But she says instead, the NAME of the Lord. Which means that the NAME OF THE LORD (the Tiru Ashtakshara Mantra, the Eight-Syllabled one) is more efficacious than the Lord Himself.When,in the court hall of Duryodhana,Draupadi was being disrobed by Dussaasana,it was only the NAME “Govinda” which saved her modesty while the Lord failed her.

But we Prapannas (Surrenderers) seek salvation only from Him. The Mantra is only for understanding the true nature of the Soul, Lord, and the mutual relationship; it is essentially to promote the ARTHA PANCHAKA knowledge.

NEENGATHA Selvam – we see that riches do not remain for long with any man; then what does NEENGATHA mean? It refers to the Moksha Aiswarya, Service of God, obtained through the recommendation of Sri Mahalakshmi.

Aandaal Thiru Adikalley Sarannam.

 Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

..kannan kazalinai nannum manam vudaiyee yennum thiru naamam yennum thiru naamam naarannamey..mukthi tharubavan..manam eruppathu thaan mukyam..aasaiyey venum.. dedication/involment/devotion..14th athyaayam–avathara pirayojanam mudintha pinbu-thiruma poha-sakthi enimel erukkaathu-nintranar..pirinthilar yellaam avan atheenam..yathu kulam naasam adaiya povathai muzuvathum naradar solla villai–arjunan dvaarahai vanthu paarkka vanthaan..yenna aachu yentru paarkka-7 maasam thahaval ellai. yadavar matham pidithu-visvamithrar saabathaal yathu kulam aziyum.. sankalpithu kondaan avanum thirumba- aba sahunam-thur nimitham -14th athyaa yathil-naay vuoozai eduthal polvana.. velli padai adaiyaallaam..makkal behaviour mudalil-sloham-koramana nimitham kandaan..dvarahai kadalil moozhitru–padahil ped dvarahai entrum pohirom..32 chadura adi siru theevu..naall pada nilathai kadal kondu poha-bbetti kodutha dvaraha-avalai-bed -parisu kodutha edam..pala nihazvu kadalil puhunthana..gomathi/bed dvarahai entrum sevikirom.. krotha loba-hasthinaa purathil-sloham-kaalathin veham/vibareetha -adarmam/ pechu maarum/eniya vullavaa ennaathu pesuvathu..krotham/aasai per aasai/poy pesuthal//saasthram samathikaatha seyal/kabadam/suya nanmai/ sowhrutham ellai..thaayaar thahappanaar kannavan manaivi evarkallukul kalaham yerpattu/adjust ment ellaamal/self centerd-generation gap/anbu thaan anaithaiyum nadathum yentru theriyaamal-nalla yennam entri/ saantror bakthi poy/ veda nambikkai poy/ethu yellaam hasthi naa purathil nadakka- darma puthrar kalangi/arjunan 7 maasam kazithu vara-thalai kuninthu varutham..yethaal varutham 10 vishayam-sloham-dejas olli kuntra-vyaathiyaa/vuravinar ava mathithaarkallaa/per aasaiyaal kodukka vendiyathai kodukka villaiyaa/thiru adikallil vizunthaarai kaakka villaiyaa/thahaatha pennkalil meethu manam seluthinaayaa/vayasanavar/kannihai garbinikal soru podaamal sappittaayaa/samam,periyavar evarai sevikka villaiyaa/mannikka mudiyaatha kuttram/kannanai pirintha thukkamaa.. kettaar.

..avathara palan-seyya vanditathai mudithu-yathu kulam azikka sankalpithaan-arjunan vanthu anartham kanndu, darma puthran edam solla/sloham-nanbarkall pudai sooza-govindan vaaznthu erukiraa-kankall adaithu-1-15-sloham-viraham porukkaamal arjunan thavithaan-sloham-sakyam-nanban/ mithran-nanban/aabathil erunthu kaathavan/sukrutham/pirinthomey-yemaattra pattom-manisha roobathudan vanthaan-sri vaikuntham poy vittaan.. kai gaandeebam nazuvi keez vizunthathu–avanaaley thaan palan-paarthan palli-anugrahathitha kannan..arjunanukku thani sannathi..sevai saathikiraan arjunanukku–ninaivu kooruhiraan pannita nanmai–muyantraal thaan nanmai kittum..vudalai koduthu/arivai koduthu..anaithaiyum avan seluthuhiraan..sloham-vulaham anaithum azum-nadshathtram ellaatha vaanam/ rasanai/bakthi ellai..pazuthey pala pohina yentru anchi azuthen..kurai kazaiya piraarthikalaam.. namakku thakka padi arulluvaan.. erangi vanthu arulluhiraan.. nila/sooryan ellaatha aahaasam pola-drubada mannan aranmanai ponaan-chakaram-meen sutha nizalai paarthu suttathum avanaal thaan–yen gaandeebam ellai kannilum/gaandeebathilum avan.. anaivar atheenamum avanaal thaan..sloham-draubathi kalyaannam panninathum avanaal/ hasthina puram kidaithathum avanaal thaan-govinda pundaree kaadsha -draupathy kaathaan..

..baagavatha kathai-solbavar/kedpavar/pasu maattin per anbu pol erukkum kannanukku..parishid kathai- 7 naallil vubadesithaar..paambu kadithu erakka ner ettathu.. therinthu kolluvathu anaithaiyum kedkka aasai 16th athyaayam–raajyam aanndu konndu varuhiraan. kaallai maadu-pasu maadu samvaatham.. mattaai adikiraan raja vesham pottavan-kali- thuratha aasai kondu viratta-parishid- thaan vaaza edam kettaan- 10 edangall-moontru athyaathil-kaalla maadu-darma devathai pasu maadu-boomi devi–sloham..eraavathi penn vudan parishidkku kalyaannam- jana meyan -naangu pillaikall- kirubaacharyar guru–badri kaasramam sentranar-pancha paandavar- draubathi saha devan nakulan beeman arjunan-darmar aduthu- 4 naall aahum badri aduthu..eyarkkai ezil mikka -sadobanth edam–sakthi/ manasu valimai.. naayodu poha-parshai-darmarukku -kirimai sooznthu-viduthalai kettathu naay- vuthara solla- poochikall kai yeduthu kedkka vaaza vazi- yathu darmam ?-yama darmar anugra hathaal piranthvar- naayum thappi/ poochikallukkum vaazvu-naay-yaman thaan..darmathin vuru-sado banth maargam-parishid battaabisheham panni ponaarkall-sloham-eravey kali sooznthathu kannan ponathum..theeya nadathai/ ozukkam kettu povathu..mazai kaalathukku semippithu vaikka- entha lohathil vuzaikka venndumey-mathurai-paandiya vallaba devan-ethai thedinaan..athu kettu santheham-para devathai yaar yentru -vendiya vethangall othi virainthu kizi aruthaar..sloham-thaaney raja vaaha aanndu erukka/ kali purushan sozntha edam poy paarthaar parishid–pasu maadu-othai kaalil nirkka/eruthu kedkka- vuravukaarar kanndu kolla villaiyaa/ thunbam yethanaal/ pennkallukku mathippu ellai/ vayothihar kaakka pada villai/ kannan poy vitta varuthamaa-pasu=boomi/ eruthu-darma devathai..naangu kaal krutha yuhathil.. naangaavathu yuhathil oreyu kaal..kali sooznthu kaalkall poyina..devaan pithrum saathu sarvaan-nalla kaalam erukkaathu athanaal varutham..yuham poha poha boomi sakthy-sathyam.daanam/ dabaha/ sou cham-suthi vudan eruthal aahita naangu kaalkall..raja veshathudan adikka vara- parishid vanthaar..

..darma shedram/guru shedram-sirithu thanginaaley darmam serum-17 athyaayam.,sarasvathy nathy-kizakku nokki vodum edam..sloham-danda hasthathudan-adika paarthaan-vudambu nadunga/othai kaalil pasu nirkka paarthaan parishid-kobam vanthathu/kelvi kedka aall ellai yentru adithaayaa..paarpatharkku nalla vesham..arjunan/krishnan ellai yenbathaal..kaakka poruppu avanukku-raja-yenbathaal-thannaiyum/ kudumbathaiyum/pirajai yum. ethu thaan mudalil aduthu kudumbam.thaan. eruthu pesa-sloham-kannan maasusaha-sonnathu pol erunthathu.. thunbathukku naamey kaarannam/nava graham/deivamey/eyarkaiyaha.. palar pala solvaar..neeyey yoohithu kollum. darma devathai solli nirutha..eruthey nee darma devathai.. pasu-boomi devi thaan adai yaallam kanden-thunba paduthubavan-kali.charecters introduce panni -namakku darmam solli thanthaar..aann vargam/penn vargam/ darma/boomi-kali thunba paduthuvaan..oru kaal -eppothu. darmam thazaithu erukkum pothu-dabasu-antru antru kadsai pidikkanum-aazntha aalosanam-sinthanai-dabasu..kaala pokkil kurainthathu  aduthu-suthy-purity/manasaal ninaithathai vaay pesi kai seyvathu suthy-sowcham..vudambu/manasu/aathma suthy..carbarator adaithu-manasu ethu pol-azukku adaiunthaal athma/ bagavath sinthanai erukkaathu-visha yaandra piraavanyam-azukku..dayaa-aduthu jeeva rasikall edam sadyam-vunnmai-piraannikallin nanmaikku pesuvathu sadyam-adikka odi varum pasuvai kaappathu..sadyam pesu/piriyam pesu-vedam..makkal yethu kollum padi pesanum. nalathai viudaamal soinnaal nadakkum nallathu..manam kaavalaa mathill kavalaa-sadyam mattum erunthathu–apothu-eppo athuvum ellai–kodari-garvam/aasai/madam-evai vetti saaythathu moontru kaalaiyum..samaa daanam paduthi-kaathu thara vuruthi-kaliyai velli yetta-romba thooram poy nintru-naattai vittu viratta mudiyaathu–ora maha othukki vaaza vai- sila edam kaattu yenkiraar-pazakka vazakkam-theeya nadathai erukkum edathil kali erukkum..entha edam-10 solhiraar-kali kodumai thavirkka evatrai therinthu kollanum..

..mukya kattam-kali purushan kettaan–naangu edam koduthaan muthalil parishid- 1-17-38 sloham-ketta anubavam-thootham-sokkattaan aadum edam mudalil sonnaan..yutham piranthathum ethaal thaan..villai yaattu -vinai/laalee thoothyam/desihan-kaayai vurutti/ pannam vaithu/padahu vara-poha manam ellai/ vittathai pidikka/pozuthu pannam veennaahi- darma sinthanai pohum..recreation aaha aadalaamaa/mind pin vaangi pannam vaikka thoonndum/kallavum kattru mara-thavar-theeyathin vaziyil poha koodaathu manasu weak mooment. baanam-kudi kudiyai kedukkum..aduthu sonnaan..thavirnthu vidanum. nam vasathil naam erukka maattom.. sinthikkum thiran poy/respect poy/muzuvathum vilahi erukkanum/visham-annam saappidaathey-test panni viduvomaa ? nammaal seyvathai thaanda mudiyaathu–sakthi vullathu thavaril erunthu vilaha- vudan adi aabathu/neenda kaala aabathu..sthree-thunbam/ava mariyaathai panna koodaathu aduthu ethai sonnaar.. boomaa devi/ saasthram vuyarntha edam koduthathu.. sirumi muthal vayasaanavar varai thunba padutha koodaathu..adjust/accomadation pennkal thaan.naattru naduvathu pol/ oer edathil piranthu /pukkaham vaaza vaazhiraarkall..piraanni vathai aduthu-jeeva kaarunnyam/pasu maadu / vellaattai homam-himsai ellai veda vaakyam aaraaynthu-maavinaal seyya pattta piraaniyai sonnathu..vaahanam-piraanni ethanaal/ hamsa/ yaanai/ vaahanam..manisan vaahanam ellai-hanumaan-kurangu enam.. nambikkai ellai.. maan thol vilai athiham..-manisar thol theettu..entha naangu edangallaiyum sonnaar..poraathu- niraiya edam vennum.. 5th edam-thangathil aasai eruppathu yengo athil kali erukkum.. thangam-aabathu..gunnangall thaan aabarannam..kai yadai kaayodu kazuthukku ..poonnum. kaathukku attihai-pottiunndu eruppavar paarkka mudiyaathu.. pirar paarthu poraamai padalaam. peri aazvaar ethai saathithaar..gjanam/ bakthi vaangannum..athuvum paathi edam thaan. veru 5 kettaan..koduthaan. evai yentru -aduthu paarppom..

 Sloham 1-14-11-urv-aksi-bahavo mahyam  sphuranty anga punah punah  vepathus capi hrdaye  arad dasyanti vipriyam

The left side of my body, my thighs, arms and eyes are all quivering again and again. I am having heart palpitations due to fear.

 Sloham 1-14-19-na pibanti stanam vatsa  na duhyanti ca matarah  rudanty asru-mukha gavo  na hrsyanty rsabha vraje

The calves do not suck the teats of the cows, nor do the cows give  milk. They are standing, crying, tears in their eyes, and the bulls take  no pleasure in the pasturing grounds.

 Sloham 1-14-21-manya etair mahotpatair  nunam bhagavatah padaih  ananya-purusa-sribhir  hina bhur hata-saubhaga

I think that all these earthly disturbances indicate some greater loss  to the good fortune of the world. The world was fortunate to have been  marked with the footprints of the lotus feet of the Lord. These signs  indicate that this will no longer be..

 Sloham 1-14-34-bhagavan api govindo  brahmanyo bhakta-vatsalah  kaccit pure sudharmayam  sukham aste suhrd-vrtah

Is Lord Krsna, the Supreme Personality of Godhead, who gives pleasure  to the cows, the senses and the brahmanas, who is very affectionate  towards His devotees, enjoying the pious assembly at Dvaraka Puri

 Sloham -1-14-44-kaccit presthatamenatha  hrdayenatma-bandhuna  sunyo ’smi rahito nityam  manyase te ‘nyatha na ruk

Or is it that you are feeling empty for all time because you might  have lost your most intimate friend, Lord Krsna? O my brother Arjuna, I  can think of no other reason for your becoming so dejected.

 Sloham 1-15-3-krcchrena samstabhya sucah  paninamrjya netrayoh  paroksena samunnaddhapranayautkanthya-  katarah

With great difficulty he checked the tears of grief that smeared his  eyes. He was very distressed because Lord Krsna was out of his sight, and  he increasingly felt affection for Him.

 Sloham 1-15-6-yasya ksana-viyogena  loko hy apriya-darsanah  ukthena rahito hy esa  mrtakah procyate yatha

I have just lost Him whose separation for a moment would render all  the universes unfavorable and void, like bodies without life.

 Sloham 1-16-10-suta uvaca  yada pariksit kuru-jangale ‘vasat  kalim pravistam nija-cakravartite  nisamya vartam anatipriyam tatah  sarasanam samyuga-saundir adade

Suta Gosvami said: While Maharaja Pariksit was residing in the capital  of the Kuru empire, the symptoms of the age of Kali began to infiltrate  within the jurisdiction of his state. When he learned about this, he did  not think the matter very palatable. This did, however, give him a chance  to fight. He took up his bow and arrows and prepared himself for military

 Sloham 1-16-16-sarathya-parasada-sevana-sakhya-dautyavirasananugamana- stavana-pranaman  snigdhesu pandusu jagat-pranatim ca visnor  bhaktim karoti nr-patis caranaravinde

Maharaja Pariksit heard that out of His causeless mercy Lord Krsna  [Visnu], who is universally obeyed, rendered all kinds of service to the  malleable sons of Pandu by accepting posts ranging from chariot driver to  president to messenger, friend, night watchman, etc., according to the  will of the Pandavas, obeying them like a servant and offering obeisances  like one younger in years.

 Sloham 1-16-18-dharmah padaikena caran  vicchayam upalabhya gam  prcchati smasru-vadanam  vivatsam iva mataram

The personality of religious principles, Dharma, was wandering about  in the form of a bull. And he met the personality of earth in the form of  a cow who appeared to grieve like a mother who had lost her child. She  had tears in her eyes, and the beauty of her body was lost.

 Sloham 1-16-23-yadvamba te bhuri-bharavatarakrtavatarasya  harer dharitri  antarhitasya smarati visrsta  karmani nirvana-vilambitani

O mother earth, the Supreme Personality of Godhead, Hari, incarnated  Himself as Lord Sri Krsna just to unload your heavy burden. All His  activities here are transcendental, and they cement the path of  liberation. You are now bereft of His presence. You are probably now  thinking of those activities and feeling sorry in their absence

 Sloham 1-16-26 to 30–satyam saucam daya ksantis   tyagah santosa arjavam   samo damas tapah samyam   titiksoparatih srutam   jnanam viraktir aisvaryam   sauryam tejo balam smrtih   svatantryam kausalam kantir   dhairyam mardavam eva ca   pragalbhyam prasrayah silam   saha ojo balam bhagah gambhiryam sthairyam astikkirtir mano ‘nahankrtih   ete canye ca bhagavan    nitya yatra maha-gunah   prarthya mahattvam icchadbhir    na viyanti sma karhicit    tenaham guna-patrena    sri-nivasena sampratam  socami rahitam lokam  papmana kalineksitam

In Him reside (1) truthfulness, (2) cleanliness, (3) intolerance of another’s unhappiness, (4) the power to control anger, (5) selfsatisfaction,  (6) straightforwardness, (7) steadiness of mind, (8)  control of the sense organs, (9) responsibility, (10) equality, (11)  tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15)  absence of sense enjoyment, (16) leadership, (17) chivalry, (18)  influence, (19) the power to make everything possible, (20) the discharge  of proper duty, (21) complete independence, (22) dexterity, (23) fullness  of all beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27)  gentility, (28) magnanimity, (29) determination, (30) perfection in all  knowledge, (31) proper execution, (32) possession of all objects of  enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame,  (37) worship, (38) pridelessness, (39) being (as the Personality of  Godhead), (40) eternity, and many other transcendental qualities which  are eternally present and never to be separated from Him. That  Personality of Godhead, the reservoir of all goodness and beauty, Lord  Sri Krsna, has now closed His transcendental pastimes on the face of the  earth. In His absence the age of Kali has spread its influence  everywhere, so I am sorry to see this condition of existence

 Sloham 1-16-35-ka va saheta viraham purusottamasya    premavaloka-rucira-smita-valgu-jalpaih    sthairyam samanam aharan madhu-manininam    romotsavo mama yad-anghri-vitankitayah

Who, therefore, can tolerate the pangs of separation from that Supreme  Personality of Godhead? He could conquer the gravity and passionate wrath  of His sweethearts like Satyabhama by His sweet smile of love, pleasing  glance and hearty appeals. When He traversed my [earth's] surface, I  would be immersed in the dust of His lotus feet and thus would be  sumptuously covered with grass which appeared like hairs standing on me  out of pleasure

 Sloham 1-17-24-tapah saucam daya satyam   iti padah krte krtah    adharmamsais trayo bhagnah    smaya-sanga-madais tava

In the age of Satya [truthfulness] your four legs were established by  the four principles of austerity, cleanliness, mercy and truthfulness.  But it appears that three of your legs are broken due to rampant  irreligion in the form of pride, lust for women, and intoxication

 Sloham 1-17-29-tam jighamsum abhipretya   vihaya nrpa-lanchanam    tat-pada-mulam sirasa    samagad bhaya-vihvalah

When the personality of Kali understood that the King was willing to  kill him, he at once abandoned the dress of a king and, under pressure of  fear, completely surrendered to him, bowing his head

 Sloham 1-17-37-tan me dharma-bhrtam srestha   sthanam nirdestum arhasi   yatraiva niyato vatsya    atisthams te ‘nusasanam

Therefore, O chief amongst the protectors of religion, please fix some  place for me where I can live permanently under the protection of your  government

 Sloham 1-17-38-suta uvaca  abhyarthitas tada tasmai   sthanani kalaye dadau  dyutam panam striyah sunayatradharmas catur-vidhah

Suta Gosvami said: Maharaja Pariksit, thus being petitioned by thepersonality of Kali, gave him permission to reside in places where  gambling, drinking, prostitution and animal slaughter were performed

 Sloham 1-17-39-punas ca yacamanaya  jata-rupam adat prabhuh  tato ‘nrtam madam kamam  rajo vairam ca pancamam

The personality of Kali asked for something more, and because of his  begging, the King gave him permission to live where there is gold because  wherever there is gold there is also falsity, intoxication, lust, envy  and enmity