मैत्रेय उवाच ।
अथ तस्य पुनर्विप्रैरपुत्रस्य महीपतेः ।
बाहुभ्यां मथ्यमानाभ्यां मिथुनं समपद्यत ॥ १॥
तद्दृष्ट्वा मिथुनं जातं ऋषयो ब्रह्मवादिनः ।
ऊचुः परमसन्तुष्टा विदित्वा भगवत्कलाम् ॥ २॥
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Maitreya continued : Then again the (powerful) sages treated with rubbing the arms of that (lifeless) king, who had no issue, and out of the electrifying friction there sprang a couple (a male and a female person in perfect harmony of sex relation). (1)
They farseeing sages, who were enlightened with Vedic knowledge and were masters of divine doctrines, beheld the couple born and comprehended that the two were part manifestations of the Supreme Person divine, who is omnipotent and omniscient and possesses all prosperity and glory. They became exceedingly happy to see the conjugate Persons and said : (2) (1-2)
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एष विष्णोर्भगवतः कला भुवनपालिनी ।
इयं च लक्ष्म्याः सम्भूतिः पुरुषस्यानपायिनी ॥ ३॥
अयं तु प्रथमो राज्ञां पुमान् प्रथयिता यशः ।
पृथुर्नाम महाराजो भविष्यति पृथुश्रवाः ॥ ४॥
इयं च सुदती देवी गुणभूषणभूषणा ।
अर्चिर्नाम वरारोहा पृथुमेवावरुन्धती ॥ ५॥
एष साक्षाद्धरेरंशो जातो लोकरिरक्षया ।
इयं च तत्परा हि श्रीरनुजज्ञेऽनपायिनी ॥ ६॥
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The sages said : "This male person is a part manifestation of that aspect of the all-pervading, all-knowing and all-powerful Lord divine, which protects the world. And this female person is a ray of the Goddess of Beauty, Bliss and Prosperity and hence never gets disunited from the Supreme Person. (3)
Of this couple, the male person will be the first of kings on earth, a mighty king to glorify the name and fame of every king in future, whose name will be Pṛthu as the splendour of his name will shine far and wide. (4)
This other is a shining queen; her name is Arci, an embodied process of radiation; her finely set teeth are an indication of her firmly formed faithful character; her ornaments are emblems of her golden and gem-like virtues; her feelings and thoughts are all ennobling as hers is an ascending spirit. It seems as if she would outshine her husband. (5)
Thus an inalienable power and part of the Supreme Lord divine called itself into being in space and time on earth to save the inhabitants, the human beings, from sins and sufferings. This other, the queen devoted to him, the goddess of inexhaustible wealth and prosperity, also came into the world as inseparable from Him." (6)
(3-6)
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मैत्रेय उवाच ।
प्रशंसन्ति स्म तं विप्रा गन्धर्वप्रवरा जगुः ।
मुमुचुः सुमनोधाराः सिद्धा नृत्यन्ति स्वःस्त्रियः ॥ ७॥
शङ्खतूर्यमृदङ्गाद्या नेदुर्दुन्दुभयो दिवि ।
तत्र सर्व उपाजग्मुर्देवर्षिपितॄणां गणाः ॥ ८॥
ब्रह्मा जगद्गुरुर्देवैः सहासृत्य सुरेश्वरैः ।
वैन्यस्य दक्षिणे हस्ते दृष्ट्वा चिह्नं गदाभृतः ॥ ९॥
पादयोररविन्दं च तं वै मेने हरेः कलाम् ।
यस्याप्रतिहतं चक्रमंशः स परमेष्ठिनः ॥ १०॥
तस्याभिषेक आरब्धो ब्राह्मणैर्ब्रह्मवादिभिः ।
आभिषेचनिकान्यस्मै आजह्रुः सर्वतो जनाः ॥ ११॥
सरित्समुद्रा गिरयो नागा गावः खगा मृगाः ।
द्यौः क्षितिः सर्वभूतानि समाजह्रुरुपायनम् ॥ १२॥
सोऽभिषिक्तो महाराजः सुवासाः साध्वलङ्कृतः ।
पत्न्यार्चिषालङ्कृतया विरेजेऽग्निरिवापरः ॥ १३॥
तस्मै जहार धनदो हैमं वीरवरासनम् ।
वरुणः सलिलस्रावमातपत्रं शशिप्रभम् ॥ १४॥
वायुश्च वालव्यजने धर्मः कीर्तिमयीं स्रजम् ।
इन्द्रः किरीटमुत्कृष्टं दण्डं संयमनं यमः ॥ १५॥
ब्रह्मा ब्रह्ममयं वर्म भारती हारमुत्तमम् ।
हरिः सुदर्शनं चक्रं तत्पत्न्यव्याहतां श्रियम् ॥ १६॥
दशचन्द्रमसिं रुद्रः शतचन्द्रं तथाम्बिका ।
सोमोऽमृतमयानश्वांस्त्वष्टा रूपाश्रयं रथम् ॥ १७॥
अग्निराजगवं चापं सूर्यो रश्मिमयानिषून् ।
भूः पादुके योगमय्यौ द्यौः पुष्पावलिमन्वहम् ॥ १८॥
नाट्यं सुगीतं वादित्रमन्तर्धानं च खेचराः ।
ऋषयश्चाशिषः सत्याः समुद्रः शङ्खमात्मजम् ॥ १९॥
सिन्धवः पर्वता नद्यो रथवीथीर्महात्मनः ।
सूतोऽथ मागधो वन्दी तं स्तोतुमुपतस्थिरे ॥ २०॥
स्तावकांस्तानभिप्रेत्य पृथुर्वैन्यः प्रतापवान् ।
मेघनिर्ह्रादया वाचा प्रहसन्निदमब्रवीत् ॥ २१॥
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Maitreya went on : The Brāhmaṇas extolled Pṛthu, while the demigods known as Gandharvas were singing songs, the chief of them; the Siddhas were releasing showers of (Elysian) flowers, the heavenly damsels were dancing (all for joy at the advent of Pṛthu). (7)
The sounds of conchs, trumpets, timbrels and drums spread vibrating in Heaven, as all celestial sages and orders of divine Fathers came down to the place (to pay their respects to the king where he stood). (8)
Brahmā, the adorable lord of the world, himself came at the head of the greatest of the gods, noticed some sign of the divine wielder of the mighty mace in the right hand of Pṛthu and lotus-marks on the soles of his feet and recognized him to be a part personality of Śrī Hari (the supreme Lord). He also noticed that Pṛthu bore on his palm the sacred sign of a disc unbroken by an alien line, indicating an unconquerable sphere of power, and knew him to be a ray of the Lord of lords. (9-10)
The Brāhmaṇa priests, who had their religious culture founded on the rites and ceremonies dealt with in the Vedas, undertook to perform the holy ceremony of Pṛthu's installation. People brought from all sides (multifarious) things necessary for the coronation. (11)
(Then) came with presents and offerings the deities presiding over rivers, seas and mountains, the sky and the earth, as well as serpents, birds, stags and cows. (12)
When he was bathed with holy waters for installation as a King of kings, arrayed in royal raiments and richly adorned with bright ornaments and stood with Arci, his queen-consort, equally adorned, he shone like a rival of fire itself. (13)
The god of wealth, O valiant Vidura, gave him a splendid throne of gold as a present. Varuṇa (the divinity of the seas) brought to him (the brilliant present of) a (wonderful) umbrella dripping with water and radiating beams like the moon. (14)
The god of the winds gave him two fans made of the tuft of hair (on the tail of wild cows). The god of virtue came with the present of a garland of flowers, the very embodiment of celebrity. Indra (the king of heaven) came to present him with an excellent crown and the god of mortality and moral control honoured him with a sceptre by which to control all. (15)
Brahmā (the lord of creation) brought for him an armour representing Veda (all-comprehensive knowledge) and the goddess of learning, a necklace of unique make. Śrī Hari (the Supreme Lord divine) gave him His divine Disc bearing the name of Sudarśana; and His Consort, the goddess of wealth, beauty and bliss, favoured him with never failing prosperity. (16)
The great god whose function is to destroy and absorb the world at the end honoured him with a broad sword bearing ten brilliant marks of the moon and his consort, Durgā, with a shield bearing one hundred marks of the moon. The moon, the deity presiding over the lunar sphere, brought him immortal horses made of the substance of nectar. An exceedingly beautiful chariot was given him by Twaṣṭā (a radiant agent of the sun-god). (17)
The god of fire gave him a bow made of the horns of the goat and the cow and the sun-god gave him arrows shining like his rays. The goddess of the earth brought for him a pair of wooden sandals possessing the mysterious power of carrying him, as soon as he placed his feet upon them, wherever he should want to go. The goddess of the celestial regions gave him the privilege of getting celestial flowers everyday. (18)
The sky-ranging spirits imparted to him the arts of acting and dancing, music, vocal and instrumental, and the occult way of disappearance. The sages and seers brought for him blessings that were sure to come true; and the deity of the ocean brought for him a conch that was his own progeny. (19)
Seas, mountains and rivers offered to allow passages for his chariot. Then a herald, a bard and a panegyrist started singing songs of praise to the mighty monarch. (20)
When Pṛthu, the powerful king, the offspring of Vena, came to know that they had come to praise him, he smiled and made these utterances with a voice as deep as the thunder of clouds. (21) (7-21)
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पृथुरुवाच ।
भोः सूत हे मागध सौम्य वन्दिन्
लोकेऽधुनास्पष्टगुणस्य मे स्यात् ।
किमाश्रयो मे स्तव एष योज्यतां
मा मय्यभूवन् वितथा गिरो वः ॥ २२॥
तस्मात्परोक्षेऽस्मदुपश्रुतान्यलं
करिष्यथ स्तोत्रमपीच्यवाचः ।
सत्युत्तमश्लोकगुणानुवादे
जुगुप्सितं न स्तवयन्ति सभ्याः ॥ २३॥
महद्गुणानात्मनि कर्तुमीशः
कः स्तावकैः स्तावयतेऽसतोऽपि ।
तेऽस्याभविष्यन्निति विप्रलब्धो
जनावहासं कुमतिर्न वेद ॥ २४॥
प्रभवो ह्यात्मनः स्तोत्रं जुगुप्सन्त्यपि विश्रुताः ।
ह्रीमन्तः परमोदाराः पौरुषं वा विगर्हितम् ॥ २५॥
वयं त्वविदिता लोके सूताद्यापि वरीमभिः ।
कर्मभिः कथमात्मानं गापयिष्याम बालवत् ॥ २६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
चतुर्थस्कन्धे पृथुचरिते पञ्चदशोऽध्यायः ॥ १५॥
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Pṛthu said : O you noble minstrel, herald and singer of praises ! praises may be due to me when my virtues (performances) will be known among men. Where is the ground at present for praises being addressed to me? It is not desirable that your eulogies should prove untrue in my case. (22)
Therefore, at some future date, when we attain distinctions worthy of being heard and spoken of, you, who are masters of fine expressions, may praise us to your heart's fill. Respectable persons do not let minstrels extol ordinary men (like me) of the recent times, it being open to them to glorify the greatness of God, whose shining attributes no darkness can touch. (23)
(If you urge that it is possible for me to prove the existence of such and such virtues in my conduct and therefore you should extol me for the same. I do not fall in with your view.) Who would have himself extolled by bards for the qualities which are non-existent in him, even though he may be able to manifest remarkable virtues in himself ? Such and such qualities, it may be urged, are likely to fall to his lot. But to get oneself praised thus on mere possibilities is to be an object of peoples' ridicule. A fool, however, will not understand this banter. (24)
Noble-minded persons shrink from their own praise even when they are praised for qualities confirmed by conduct and known to all, just as those who are truly modest and supremely generous do not appreciate sincere praise for any reproachful show of valour. (25)
As for ourselves, O (noble) bard, we are yet unknown in the world. Hence we find no reason to get ourselves celebrated by songs of praise for greatest performances. Such self-proclamation is only worthy of a child. (26)
Thus ends the fifteenth discourse, forming part of the Narrative of king Pṛthu, in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhhitā. (22-26)
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