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Canto 5

Mahâmantra 1

 

 

Chapter 1: The Activities of Mahârâja Priyavrata

(1) The King [Parîkchit] said: 'Why oh sage was Priyavrata, the great devotee content with the soul, so happy to stay at home, that place which is the root cause of bondage in karma and contempt [for the renounced order]? (2) Surely such a thing as indulgence in family affairs oh wisest of the twice-born, can not be desirable for persons who are free from attachments. (3) It suffers no doubt that the consciousness of great souls finds its satisfaction in the shade of the feet of the Lord praised in the verses, and not so much in the mind of attachment to kith and kin. (4) This is my great doubt oh brahmin: how can on account of the forces of one's wife, home, children and so on, perfection and an unfailing determination unto Krishna come about?'

(5)
S'rî S'uka said: 'You are perfectly right in what you said about the hearts of liberated persons and devotees that are absorbed in the nectarean honey of the talks at the lotus-like feet of their beloved Lord praised in the scriptures. Despite the setbacks they sometimes encounter, they practically never give up their most exalted position. (6) It is a well-known fact oh King, that prince Priyavrata indeed was a supreme devotee who in his service at Nârada's feet, very quickly became aware of the complete truth concerning the spiritual purpose which he constantly discussed in dedicated enthusiasm. Even though his father asked him to rule over the surface of the earth because he incorporated so many of the best qualities, he could not be happy with it. He did not want to be distracted in his great liking for with all of  his senses and actions in yoga being absorbed in the Supreme Lord of the Soul of the Universe, but for no reason he could refuse to accept that post because when he in any other way would forgo the untrue, that certainly would lead to decay. (7) So it happened that the Lord and first among the demigods [Brahmâ] surrounded by all of his personal associates and the Vedas, descended from his abode, he who is always thinking of the welfare of the complete of this universal creation consisting of the three modes and of whom one knows the ultimate purpose as being the Supreme Soul from which he originated himself. (8) Alike the moon in the sky among the stars, he on his way here and there by the leaders of the demigods was worshiped from their heavenly carriers. And the same was done by groups of perfected ones, inhabitants of heaven, refined ones, singers and  sages [respectively the Siddhas, the Gandharvas, the Câranas, the Sâdhyas and the Munis] when he thus as the radiating center reached the vicinity of the Gandhamâdana mountains [where Priyavrata was meditating].A Vishnu to worship (9) Recognizing the swan-carrier of his almighty father Lord Hiranyagarbha [Brahmâ] the devarishi [Nârada], Priyavrata and his father [Svâyambhuva Manu] present there immediately rose to their feet with their hands folded in order to be respectfully of worship with all the paraphernalia. (10) Oh son of Bhârata, the Lord, the original person of the universe, thus out of gratitude for the glory of his descent according to the customs being confronted with all the articles of worship and the praise in high language of his qualities, then addressed Priyavrata while he looked at him with a compassionate smile.

(11)
T
he great Lord said: 'My son, pay attention to the truth I'm telling you, you should not be jealous of the Godhead who is beyond our ken. We, Lord S'iva, your father and this great Rishi [Nârada] all carry out His order and cannot deviate. (12) No living entity in acceptance of a material body can undo the order of His creation; not by austerity nor by education, not by yoga nor by one's strength or intelligence, nor can one ever by one's opulence, the virtue of one's duty, with the help of someone else or by any personal endeavor. (13) Directed by the One Unseen, the living entities in acceptance of a material body are always bound to birth and death, sadness and illusion, fear, happiness, distress and to whatever they have to do according to their karma. (14) My son, in our inevitable bondage to guna and karma we are, like the four-legged [bull] that with a rope through his nose is bound to the two-legged [driver], tied to the long rope of Vedic instruction and all [within the varnâs'rama system] engaged in contributing to please the Lord. (15) Like blind men led by someone who can see my best one, we inevitably [submitted to His Vedic rope] have to face the distress or happiness associated with the qualities and the work related to the situation we are in with the body that our Protector gave us. (16) Even a liberated person must for a lifetime maintain his body that he obtained as a consequence of the past. Without empty passion and pride he has to accept what he went through as someone who awakened from sleep, but as far as another material body is concerned [a repeated birth] he will never again follow the lead of the material qualities. (17) Someone who does not care [who does not control his senses] even when he resides in the forests must be afraid because of the six co-wives [of the five senses and the mind], but what harm [on the other hand] can a householder's existence do to a self-satisfied, learned man who has conquered the senses? (18) Having entered a household existence anyone who wants to conquer those six adversaries must first try to master them from within that stronghold, because only when the unregulated desires of those firm enemies have lost their strength one can ripened with experience move about freely. (19) When you, sheltered in this fortress by the safe haven of the lotus feet of Him with the lotus-like navel, have conquered the six opponents and are liberated from attachments through these special orders of the Original Person, you can enjoy everything pleasurable in this world and thus find your way.'

(20)
S'
rî S'uka said: 'The great devotee of [Brahmâ] the mighty Lord who is the spiritual master of the three worlds, thus being fully instructed, as a humble soul bowed his head in acceptance of his order and said: 'Yes I will' and respectfully carried out what he said. (21) With Priyavrata and Nârada in peace taking notice, the great Lord was also duly respected by Manu. Thereupon he left to return to his abode, the place above all places which is indescribable and unfathomable. (22) Manu who also supported by him executed his plan and with the permission of Nârada by means of his son established the maintenance and protection of all the worlds in the universe, was [therewith] personally relieved from his desires in the so very dangerous, poisonous ocean of the material world. (23) [Priyavrata, Manu's son who as] the emperor according to the order of the Lord thus was fully engaged in material affairs, by constantly meditating upon the two lotus feet of the Supreme Lord, the Original Person whose transcendental influence destroys all bondage, was with all the dirt washed from his heart completely purified and ruled the material world with the only wish to honor the great ones. (24) He thereafter married Barhishmatî, the daughter of Vis'vakarmâ, one of the founding fathers, and begot in her, next to a daughter who as the youngest of his children carried the name Ûrjasvatî, ten sons who were of a greatness equal to his in their character, qualities, activities, beauty and prowess. (25) All of his sons he gave the names of Agni, the god of fire: Âgnîdhra, Idhmajihva, Yajñabâhu, Mahâvîra, Hiranyaretâ, Ghritaprishthha, Savana, Medhâtithi, Vîtihotra and Kavi. (26) Three of them, Kavi, Mahâvîra and Savana were [celibates who] motivated from within, from the beginning of their childhood lived for the transcendental knowledge on the basis of which they, well conversant with the highest spiritual perfection, took to the renounced order [the paramahamsa-âs'rama]. (27) The transcendental sages live by the peace of the qualities of that celebrated order (*) for the sake of the complete of all the living beings who in fear and anxiety about their material existence take to the lotus feet of the Supreme Lord Vâsudeva who is the only shelter. In their constant remembrance they observe, free from contaminations being purified by virtue of the highest yoga of devotion, in their hearts the Supreme Lord of all living beings. They then see Him directly as situated within themselves and realize that they are equal in quality, that they do not differ from the Lord of the Supersoul. (28) In another wife he begot three more sons named Uttama, Tâmasa and Raivata. They became the rulers of the Manu period [of 71 mahâyugas long]. (29) After his sons were trained in the renounced order [Priyavrata] thus became the master of the universe where he endowed with powerful arms of command together with them pulled the bowstring loudly to defeat all who opposed the dharma. Without interruption for 110 million years there was the rule of the great soul who with the daily increasing amiability, femininity, shyness, laughs, glances and exchanges of love [in his repeated births] with his wife Barhishmatî enjoyed a life of pleasure, but confounded and defeated by it he lost his power of discernment. (30) Not appreciating that the sun god, as long as he circumambulated mount Meru, lit up one side of the earth and left the other half in the dark, he who in his worship of the Fortunate One was of a supernatural power then said: 'I'll make the night as brilliant as the day', and to enforce that he followed the orbit of the sun in a chariot, exactly seven times and with the same speed, like he was a second sun. (31) Thus proceeding with the wheels of his chariot that created trenches with their rims, the seven oceans came about which divided the earth [Bhû-mandala] into the seven dvîpas [the continents or 'islands']. (32) Known as Jambû, Plaksha, S'âlmali, Kus'a, Krauñca, S'âka and Pushkara each of them is twice the size of the preceding ocean in the beyond of which it all around is situated. (33) Those seven oceans consisting of salt water, sugarcane juice, liquor, clarified butter, milk, fluid yogurt and sweet water are of the same size as the islands they as the trenches [of his wheels] one after the other consecutively fully enclose. For each of the dvîpas separately the husband of Barhishmatî, beginning with Jambûdvîpa, installed one of his faithful sons named Âgnîdhra, Idhmajihva, Yajñabâhu, Hiranyaretâ, Ghritaprishthha, Medhâtithi and Vîtihotra as their king.

(34)
H
e further gave the daughter named Ûrjasvatî in marriage to the great sage Us'anâ [S'ukrâcârya who is also called Kavi or Kavya]. She gave birth to a daughter named Devayânî. (35) For the devotees of the Lord of the Great Strides [Urukrama, see 1.3: 19] who by resorting to the dust of His feet are able to conquer the six qualities [of material life: hunger, thirst, lamentation, illusion, old age and death **] such a[n achievement of] personal power is not that surprising at all, for even a fifth-class person [an outcaste] will  immediately forsake his material attachment when he only once utters the name of the Lord. (36) He [Priyavrata] thus unparalleled in strength and influence, one day understood that he despite his surrender to the feet of the devarishi [Nârada] had fallen down because of his concern with the modes of matter in which he had never found satisfaction [compare 1.5: 17]. In a spirit of renunciation he then said to himself: (37) 'Oh what a wrong I've done, for I was completely absorbed in the nescience of a life of sense gratification! The dark well of material pleasure made me guilty of a lot of distress and look like a dancing monkey, insignificant and of no importance in the hands of my wife. Doomed and damned I am indeed!' Thus he criticized himself. (38) With his self-realization achieved by the mercy of the deity in the beyond, with handing over the earth to his faithfully following sons, with dividing the inheritance, with forsaking his queen he had enjoyed so much, with giving up the dead corpus of his great opulence and with his heart in perfect surrender having taken to renunciation, he was certain to be on the path again of the great saint Nârada and the stories about the Lord. (39) The following verses apply to him: 'What was done by Priyavrata no one could have done except for the Supreme Controller.' 'He dissipated the darkness and created by the impressions of the rims of the wheels of his chariot the seven seas.' (40) 'It was he who in order to stop the fighting of the nations on the different continents, created the situation of the boundaries in this world in the form of rivers, mountain ranges and forests and such [compare 4.14: 45-46].' (41) 'He as the most beloved follower of the Original Person, considered all opulence of the lower worlds, the heavens and the earth, as also that what is acquired by fruitive action and by yoga [the siddhis], as nothing but hell.'

 

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Third revised edition, loaded May 21, 2011.
  

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The King [Parîkchit] said: 'Why oh sage was Priyavrata, the great devotee content with the soul, so happy to stay at home, that place which is the root cause of bondage in karma and contempt [for the renounced order]?

The King said: 'Why, o sage, was Priyavrata, the great devotee of contentment with the soul, so happy to stay at home, that place which is the root cause of bondage in karma and the betrayal of transcendence? (Vedabase)

 

Text 2

Surely such a thing as indulgence in family affairs oh wisest of the twice-born, can not be desirable for persons who are free from attachments.

Such a thing as indulgence in familiy-affairs, o wisest of the twiceborn, is for sure not possible with persons who are free from attachments. (Vedabase)

 

Text 3

It suffers no doubt that the consciousness of great souls finds its satisfaction in the shade of the feet of the Lord praised in the verses, and not so much in the mind of attachment to kith and kin.

It suffers no doubt that the consciousness of great souls that is satiated by the shade of the feet of the Lord praised in the verses, is there never in attachment to kith and kin. (Vedabase)

 

Text 4

This is my great doubt oh brahmin: how can on account of the forces of one's wife, home, children and so on, perfection and an unfailing determination unto Krishna come about?'

This I greatly doubt, o brahmin: how can because of the forces of wife, home, children and so on, perfection and an unfailing determination unto Krishna come about?' (Vedabase)

 

Text 5

S'rî S'uka said: 'You are perfectly right in what you said about the hearts of liberated persons and devotees that are absorbed in the nectarean honey of the talks at the lotus-like feet of their beloved Lord praised in the scriptures. Despite the setbacks they sometimes encounter, they practically never give up their most exalted position.

S'rî S'uka said: 'What you said about the nectarean honey of the glorification of the lotuslike feet of the Lord of the scriptures, the pleasing in which the hearts of liberated persons and the devotees are absorbed, is correct; although sometimes checked by impediments do they as good as never give up their most exalted position. (Vedabase)

 

Text 6

It is a well-known fact oh King, that prince Priyavrata indeed was a supreme devotee who in his service at Nârada's feet, very quickly became aware of the complete truth concerning the spiritual purpose which he constantly discussed in dedicated enthusiasm. Even though his father asked him to rule over the surface of the earth because he incorporated so many of the best qualities, he could not be happy with it. He did not want to be distracted in his great liking for with all of  his senses and actions in yoga being absorbed in the Supreme Lord of the Soul of the Universe, but for no reason he could refuse to accept that post because when he in any other way would forgo the untrue, that certainly would lead to decay.

Because, indeed, o King, prince Priyavrata was a supreme devotee did he, in service of Nârada his feet, quickly become aware of the complete truth of the transcendental subject matter, continuously discussing the spiritual in dedicated zeal, without deviating from the sum total of the highest qualities as directed in the scriptures. He was asked by his father to rule over the surface of the earth, but because of having such a love for with all his senses and actions being absorbed in yoga in the all-pervading of the Supreme Lord, did he not welcome it, although taking that post could for no reason be refused by him as surely deterioration could be foreseen if he would act any otherwise to the untrue. (Vedabase)


Text 7

So it happened that the Lord and first among the demigods [Brahmâ] surrounded by all of his personal associates and the Vedas, descended from his abode, he who is always thinking of the welfare of the complete of this universal creation consisting of the three modes and of whom one knows the ultimate purpose as being the Supreme Soul from which he originated himself.

So it happened that the Lord and first among the demigods [Brahmâ], who is always thinking of the welfare of the whole of this universal creation of the three modes and of whom one knows of the Universe the ultimate purpose of the Supreme Soul from which he himself is born, surrounded by all his personal associates and the Vedas, descended from his abode. (Vedabase)

 

Text 8

Alike the moon in the sky among the stars, he on his way here and there by the leaders of the demigods was worshiped from their heavenly carriers. And the same was done by groups of perfected ones, inhabitants of heaven, refined ones, singers and  sages [respectively the Siddhas, the Gandharvas, the Câranas, the Sâdhyas and the Munis] when he thus as the radiating center reached the vicinity of the Gandhamâdana mountains [where Priyavrata was meditating].

When he reached the vicinity of the Gandhamâdana Mountains [where Priyavrata was meditating] was He, under the cover of the sky, alike the moon illumined by the stars, left and right flanked by the leaders of the demigods, who from their heavenly carriers worshiped him all the way as also one after the other in groups did the perfect ones, the inhabitants of heaven, the refined, the singers and the sages [respectively the Siddhas, the Gandharvas, the Câranas, the Sâdhyas and the Munis]. (Vedabase)


Text 9

Recognizing the swan-carrier of his almighty father Lord Hiranyagarbha [Brahmâ] the devarishi [Nârada], Priyavrata and his father [Svâyambhuva Manu] present there immediately rose to their feet with their hands folded in order to be respectfully of worship with all the paraphernalia.

There did the deva-rishi [Nârada] recognizing the swan-carrier of his almighty father Lord Hiranyagarbha [Brahmâ], together with Priyavrata and his father immediately rise to their feet to worship him with respect, folded hands and all the paraphernalia. (Vedabase)

 

Text 10

Oh son of Bhârata, the Lord, the original person of the universe, thus out of gratitude for the glory of his descent according to the customs being confronted with all the articles of worship and the praise in high language of his qualities, then addressed Priyavrata while he looked at him with a compassionate smile.

O son of Bhârata, as the Lord was confronted with all the articles of worship according the customs and his qualities were praised in high language in gratitude for the glory of his descendent, did he, the original person of the universe, looking at Priyavrata, compassionately smiling at him, come to address him. (Vedabase)

 

Text 11

The great Lord said: 'My son, pay attention to the truth I'm telling you, you should not be jealous of the Godhead who is beyond our ken. We, Lord S'iva, your father and this great Rishi [Nârada] all carry out His order and cannot deviate.

The great Lord said: 'Pay attention to the true which I am telling you; you should not be jealous with the Godhead who is beyond our powers of control; we, Lord S'iva, your father and this great Rishi [Nârada], all carry out His orders not being capable to deviate. (Vedabase)

 

Text 12

No living entity in acceptance of a material body can undo the order of His creation; not by austerity nor by education, not by yoga nor by one's strength or intelligence, nor can one ever by one's opulence, the virtue of one's duty, with the help of someone else or by any personal endeavor.

No living entity in acceptance of a material body can escape His order; not by austerity, and education, not by yoga, by one's strength, intelligence and for sure never either by one's opulence, the virtue of one's duty, by an external power or any personal endeavor. (Vedabase)

 

Text 13

Directed by the One Unseen, the living entities in acceptance of a material body are always bound to birth and death, sadness and illusion, fear, happiness, distress and to whatever they have to do according to their karma.

Directed by the unseen, do the living entities accept to be bound to a material body, for birth, death, sadness, illusion, constant fear, happiness and distress and for what they should do to their karma. (Vedabase)

 

Text 14

My son, in our inevitable bondage to guna and karma we are, like the four-legged [bull] that with a rope through his nose is bound to the two-legged [driver], tied to the long rope of Vedic instruction and all [within the varnâs'rama system] engaged in contributing to please the Lord.

My son, like four legged ones [bulls] by the nose bound to the two-legged [driver], are we on the long rope of vedic instruction all engaged in carrying out the orders meant to please the Controller, in our being tied to the modes and the fruitive labor [within the varnâs'rama system] so difficult to avoid. (Vedabase)


Text 15

Like blind men led by someone who can see my best one, we inevitably [submitted to His Vedic rope] have to face the distress or happiness associated with the qualities and the work related to the situation we are in with the body that our Protector gave us.

Like blind men led by someone with eyes do we, my dearest, certainly have to accept the distress or happiness associated with the qualities and the work that belong to the condition we are situated in with the body that our Protector gave us. (Vedabase)

 

Text 16

Even a liberated person must for a lifetime maintain his body that he obtained as a consequence of the past. Without empty passion and pride he has to accept what he went through as someone who awakened from sleep, but as far as another material body is concerned [a repeated birth] he will never again follow the lead of the material qualities.

Even a liberated person must so long maintain his own body that was obtained as a result of the past, accepting unmistaken that what he went trough as one who has awakened from sleep; but for another material body he would never give in to the material qualities. (Vedabase)
 
Text 17

Someone who does not care [who does not control his senses] even when he resides in the forests must be afraid because of the six co-wives [of the five senses and the mind], but what harm [on the other hand] can a householder's existence do to a self-satisfied, learned man who has conquered the senses?

When even residing in the forest there must be the fear of being bewildered because of living with the six co-wives [of the mind and the five senses], what harm indeed could then household life do to such a self-satisfied, learned one who has conquered the senses? (Vedabase)

 

Text 18

Having entered a household existence anyone who wants to conquer those six adversaries must first try to master them from within that stronghold, because only when the unregulated desires of those firm enemies have lost their strength one can ripened with experience move about freely.

Anyone who has entered a householders life must first eagerly try to conquer the six adversaries and as soon as, as from a fortified place, he has decreased the very strong enemies of the lusty desires, can he as a man of experience go wherever he likes. (Vedabase)
 

Text 19

When you, sheltered in this fortress by the safe haven of the lotus feet of Him with the lotus-like navel, have conquered the six opponents and are liberated from attachments through these special orders of the Original Person, you can enjoy everything pleasurable in this world and thus find your way.'

You then, having taken shelter of the stronghold of the cavity of the lotusfeet of Him whose navel is alike a lotus and having conquered the six enemies, enjoy in this world everything to be enjoyed, finding yours in being liberated from attachments in your position through these special orders of the Original Person.' (Vedabase)

 

Text 20

S'rî S'uka said: 'The great devotee of [Brahmâ] the mighty Lord who is the spiritual master of the three worlds, thus being fully instructed, as a humble soul bowed his head in acceptance of his order and said: 'Yes I will' and respectfully carried out what he said.

S'rî S'uka said: 'The great devotee of the mighty Lord who is the spiritual master of the three worlds, thus fully instructed, as a subordinate soul bowed his head down upon his order and said: 'Yes sir, so will it, with all respect, be carried out'. (Vedabase)

 

Text 21

With Priyavrata and Nârada in peace taking notice, the great Lord was also duly respected by Manu. Thereupon he left to return to his abode, the place above all places which is indescribable and unfathomable.

The great Lord, also by Manu duly respected as He deserves, with Priyavrata and Nârada in peace taking notice, then returned to his abode, departing for the superposed place beyond description and the mind. (Vedabase)

 

Text 22

Manu who also supported by him executed his plan and with the permission of Nârada by means of his son established the maintenance and protection of all the worlds in the universe, was [therewith] personally relieved from his desires in the so very dangerous, poisonous ocean of the material world.

Manu thus, also with his support, executed what he had in mind and with the permission of Nârada by his son establishing the maintenance of the protection of all worlds in the entire universe, did he personally find relief from the desires of the so very dangerous poisonous ocean of material affairs. (Vedabase)


Text 23

[Priyavrata, Manu's son who as] the emperor according to the order of the Lord thus was fully engaged in material affairs, by constantly meditating upon the two lotus feet of the Supreme Lord, the Original Person whose transcendental influence destroys all bondage, was with all the dirt washed from his heart completely purified and ruled the material world with the only wish to honor the great ones.

So indeed as ordered by the Controller, fully engaged in material affairs as the emperor of the universe, was he [Manu's son, Priyavrata] by constant meditation on the two lotus feet of the Supreme Lord, the Original Person, who's influence of transcendence destroys all bondage, completely pure with all dirt washed out of his heart and ruled he the material world just to honor the great ones. (Vedabase)

Text 24

He thereafter married Barhishmatî, the daughter of Vis'vakarmâ, one of the founding fathers, and begot in her, next to a daughter who as the youngest of his children carried the name Ûrjasvatî, ten sons who were of a greatness equal to his in their character, qualities, activities, beauty and prowess.

He afterwards also married the daughter Barhishmatî of Vis'vakarmâ, one of the founding fathers and begot in her gloriously as well as ten sons, whose magnanimity was exactly like his in character, qualities, course of action, beauty and prowess, as a daughter who as the youngest of all carried the named Ûrjasvatî. (Vedabase)

 

Text 25

All of his sons he gave the names of Agni, the god of fire: Âgnîdhra, Idhmajihva, Yajñabâhu, Mahâvîra, Hiranyaretâ, Ghritaprishthha, Savana, Medhâtithi, Vîtihotra and Kavi.

The sons all got the names of Agni, the god of fire: Âgnîdhra, Idhmajihva, Yajñabâhu, Mahâvîra, Hiranyaretâ, Ghritaprishthha, Savana, Medhâtithi, Vîtihotra and Kavi. (Vedabase)

 

Text 26

Three of them, Kavi, Mahâvîra and Savana were [celibates who] motivated from within, from the beginning of their childhood lived for the transcendental knowledge on the basis of which they, well conversant with the highest spiritual perfection, took to the renounced order [the paramahamsa-âs'rama].

Three of them, Kavi, Mahâvîra and Savana were celibates from the inner drive who, living in transcendental knowledge right from the beginning of their childhood, were well conversant with the highest spiritual perfection, keeping without doubts its order [paramahamsa-âs'rama]. (Vedabase)

 

Text 27

The transcendental sages live by the peace of the qualities of that celebrated order (*) for the sake of the complete of all the living beings who in fear and anxiety about their material existence take to the lotus feet of the Supreme Lord Vâsudeva who is the only shelter. In their constant remembrance they observe, free from contaminations being purified by virtue of the highest yoga of devotion, in their hearts the Supreme Lord of all living beings. They then see Him directly as situated within themselves and realize that they are equal in quality, that they do not differ from the Lord of the Supersoul.

In that surely kept renounced order of life (*) does reside the sum total of all great sages for the individual souls who anxious about their material existence take to the lotusfeet of the Supreme Lord Vâsudeva Who is the only shelter. In constant remembrance by virtue of the supreme of the yoga of devotion, free from contaminations purified, they within their hearts perceived the Supreme Lord of all beings as situated within themselves, directly realizing their souls as qualitatively equal in being non-different from the Supersoul. (Vedabase)

 

Text 28

In another wife he begot three more sons named Uttama, Tâmasa and Raivata. They became the rulers of the Manu period [of 71 mahâyugas long].

It was in another wife that he also begot three sons named Uttama, Tâmasa and Raivata who so became rulers of the Manu period [that is 71 yugas long]. (Vedabase)


Text 29

After his sons were trained in the renounced order [Priyavrata] thus became the master of the universe where he endowed with powerful arms of command together with them pulled the bowstring loudly to defeat all who opposed the dharma. Without interruption for 110 million years there was the rule of the great soul who with the daily increasing amiability, femininity, shyness, laughs, glances and exchanges of love [in his repeated births] with his wife Barhishmatî enjoyed a life of pleasure, but confounded and defeated by it he lost his power of discernment.

They, all his well qualified sons, became masters of the universe and thus without interruption was for a 110 million years, endowed with powerful arms of prowess and strength who together pulled the bowstring loudly defeating all who opposed the righteous rule, there Priyavrata's increase of rule as a great soul who of his wife Barhishmatî her amiability, femininity, shyness, coy, laughs and glances and exchanges of love had a life of pleasure; but in his true knowledge he was defeated by it like a less intelligent one. (Vedabase)

 

Text 30

Not appreciating that the sun god, as long as he circumambulated mount Meru, lit up one side of the earth and left the other half in the dark, he who in his worship of the Fortunate One was of a supernatural power then said: 'I'll make the night as brilliant as the day', and to enforce that he followed the orbit of the sun in a chariot, exactly seven times and with the same speed, like he was a second sun.

Like a second sun exactly following the orbit of the sun a seven times, did he thinking himself equally powerful say to himself: 'I'll make the night as brilliant as the day', without appreciating the superhuman influence of the Supreme Lord, whom he perfectly thought to satisfy by on a chariot circumambulating the Mountain of enlightenment of the sungod who so long as he dazzling illumines the one half of the earth darkens the other half. (Vedabase)

 

Text 31

Thus proceeding with the wheels of his chariot that created trenches with their rims, the seven oceans came about which divided the earth [Bhû-mandala] into the seven dvîpas [the continents or 'islands'].

The certainty of that way with the wheels of his chariot, was, making trenches with the rims, responsible for bringing about the settling of the seven places of refuge of the atmosphere [Bhû-mandala]. (Vedabase)

Text 32

Known as Jambû, Plaksha, S'âlmali, Kus'a, Krauñca, S'âka and Pushkara each of them is twice the size of the preceding ocean in the beyond of which it all around is situated.

Known as Jambû, Plaksha, S'âlmali, Kus'a, Krauñca, S'âka and Pushkara measures each of them twice the size of the preceding one and was there all around outside of them that what they produced. (Vedabase)

 

Text 33

Those seven oceans consisting of salt water, sugarcane juice, liquor, clarified butter, milk, fluid yogurt and sweet water are of the same size as the islands they as the trenches [of his wheels] one after the other consecutively fully enclose. For each of the dvîpas separately the husband of Barhishmatî, beginning with Jambûdvîpa, installed one of his faithful sons named Âgnîdhra, Idhmajihva, Yajñabâhu, Hiranyaretâ, Ghritaprishthha, Medhâtithi and Vîtihotra as their king.

As they from the outside were the different continents separated by what's around them and inside were like seven islands divided by seas of salt water, sugercane-juice, liquor, fluid butter, milk, fluid yogurt and sweet water, that respectively [in size] corresponded to the seven refuges within them, was the husband of Barhishmatî certain to install as their rulers within each one of them one of his to the principle loyal sons, Âgnîdhra, Idhmajihva, Yajñabâhu, Hiranyaretâ, Ghritaprishthha, Medhâtithi and Vîtihotra - also seven in number. (Vedabase)

 

Text 34

He further gave the daughter named Ûrjasvatî in marriage to the great sage Us'anâ [S'ukrâcârya who is also called Kavi or Kavya]. She gave birth to a daughter named Devayânî.

What he also did was to give the daughter named Ûrjasvatî to the great sage Us'anâ [S'ukrâcârya] unto whom was born a daughter named Devayânî. (Vedabase)

 

Text 35

For the devotees of the Lord of the Great Strides [Urukrama, see 1.3: 19] who by resorting to the dust of His feet are able to conquer the six qualities [of material life: hunger, thirst, lamentation, illusion, old age and death **] such a[n achievement of] personal power is not that surprising at all, for even a fifth-class person [an outcaste] will  immediately forsake his material attachment when he only once utters the name of the Lord.

Of no surprise is to the devotees the personal influence of the One of the Great Steps [Urukrama, see 1-3: 20] by the lotusfeet of which the sixfold material whip [of hunger, thirst, lamentation, illusion, old age and death], is conquered, when a fifth-class person [an outcaste] only once uttering His holy name immediately gives up his material bondage. (Vedabase)


Text 36

He [Priyavrata] thus unparalleled in strength and influence, one day understood that he despite his surrender to the feet of the devarishi [Nârada] had fallen down because of his concern with the modes of matter in which he had never found satisfaction [compare 1.5: 17]. In a spirit of renunciation he then said to himself:

He [Priyavrata] thus unparalleled in strength and influence, who once surrendered himself to the feet of the deva-rishi [Nârada] but thereafter fell down because of his concerns with the modes of matter not finding satisfaction [compare 1-5:17], then, thinking about himself, in a spirit of renunciation said this: (Vedabase)


Text 37

'Oh what a wrong I've done, for I was completely absorbed in the nescience of a life of sense gratification! The dark well of material pleasure made me guilty of a lot of distress and look like a dancing monkey, insignificant and of no importance in the hands of my wife. Doomed and damned I am indeed!' Thus he criticized himself.

'Alas, I did wrong for I was completely absorbed by the nescience of sense gratification; the dark well of material pleasure made me guilty of a lot of distress making me look like a dancing monkey, insignificant and of no importance, in the hands of my wife; doomed and damned I am indeed!', thus he criticized himself. (Vedabase)

 

Text 38

With his self-realization achieved by the mercy of the deity in the beyond, with handing over the earth to his faithfully following sons, with dividing the inheritance, with forsaking his queen he had enjoyed so much, with giving up the dead corpus of his great opulence and with his heart in perfect surrender having taken to renunciation, he was certain to be on the path again of the great saint Nârada and the stories about the Lord.

By the selfrealization obtained through the mercy of the God Beyond, handing over the earth to his sons who followed him exactly, dividing the inheritance he enjoyed so many ways, with the queen and the great opulence giving up the deadness of his body and with himself in his heart in perfect surrender taking to the renunciation, he with that attitude was sure to again put himself on the right track together with the stories of the Lord at the feet of that greatest of saints Nârada. (Vedabase)

 

Text 39

The following verses apply to him: 'What was done by Priyavrata no one could have done except for the Supreme Controller.' 'He dissipated the darkness and created by the impressions of the rims of the wheels of his chariot the seven seas.'

To him apply all these verses: 'What was done by Priyavrata no one could have done except for the Supreme Controller', 'By the impressions of the rims of the wheels of his chariot he dissipated the darkness, creating the seven seas'. (Vedabase)

 

Text 40

'It was he who in order to stop the fighting of the nations on the different continents, created the situation of the boundaries in this world in the form of rivers, mountain ranges and forests and such [compare 4.14: 45-46].'

'To stop the fighting of the different nations on the various continents he created the situation on the world of the separation by means of rivers, mountain ranges and forests [compare 4-14:45-46] and such.' (Vedabase)

 

Text 41

'He as the most beloved follower of the Original Person, considered all opulence of the lower worlds, the heavens and the earth, as also that what is acquired by fruitive action and by yoga [the siddhis], as nothing but hell.' 

'He was the one most dear on the path after the Original Person, to whom all opulence of the lower worlds, the heavens or the earth, as acquired by fruitive action and the power of yoga, compared to hell'. (Vedabase)
 
*: There are four stages in accepting the renounced order: 1) Kuthîcaka: one stays outside one's village in a cottage, and one's necessities, especially one's food, are supplied from home. 2) Bahûdaka: one no longer accepts anything from home: instead, one, mâdhukarî, with the "profession of the bumblebees", collects one's necessities, especially one's food, from many places.  3) Parivrâjakâcârya: one travels all over the world to preach the glories of Lord Vâsudeva collecting one's necessities, especially one's food, from many places, and 4) Paramahamsa: he finishes his preaching work and sits down in one place, strictly for the sake of advancing in spiritual life.

**: These 'six qualities' can also be understood as the five senses and the mind according to Sâstrî Goswami.
 

 

 

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The picture shows Lord Brahmâ riding the swan. Murshidabad, 19th c. Source.
Production: Filognostic Association of The Order of Time


  

 

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