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4.15 · King Pṛthu's Appearance and Coronation

25 verses
1 2 3 4 5 6 7 8 9-10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26
Book Bhagavata Canto 4 · S.K.I.P
I Ideal Leadership SB 4.13–4.23 · 12 sub-topics Open on bhagavata.keshavaswami.com ↗
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I - Ideal Leadership (13-23) King Anga was an ideal leader, a spotless and saintly King. His son, Vena, unfortunately turned out to be the polar opposite. When the cruel boy abused his position, harassed the citizens and was egotistically absorbed in his own selfish agenda, the sages unhesitatingly killed him. From Vena’s body, however, came King Prthu, who shined forth as the emblem of ideal leadership. Prthu was divinely empowered ( saktyavesa-avatara ) with the potency to rule and protect the citizens ( palana-sakti ).

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I - Ideal Leadership (13-23)

I - Ideal Leadership (13-23) King Anga was an ideal leader, a spotless and saintly King. His son, Vena, unfortunately turned out to be the polar opposite. When the cruel boy abused his position, harassed the citizens and was egotistically absorbed in his own selfish agenda, the sages unhesitatingly killed him. From Vena’s body, however, came King Prthu, who shined forth as the emblem of ideal leadership. Prthu was divinely empowered ( saktyavesa-avatara ) with the potency to rule and protect the citizens ( palana-sakti ).

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Anga’s Detachment

I - Ideal Leadership (13-23) Anga’s Detachment Chapter 13 Maitreya Rishi described the descendants of Dhruva and eventually came to King Anga. Vidura was astonished to hear about the dramatic events surrounding the King’s life, and Maitreya thus elaborated further. King Anga had no sons, but after offering suitable worship, he received a mystical pot of rice boiled in milk ( payasa ). When his wife accepted it, she became pregnant and gave birth to a son named Vena. The boy turned out to be cruel and senseless, but the King saw it as a benediction - a good son creates bonds of affection, whereas a bad son naturally helps one detach themselves from material affairs. Thus, Anga renounced his family life and left for the forest. The citizens desperately searched for him, but he was nowhere to be found, and they were thus plunged into despair.

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Ideal Leadership

I - Ideal Leadership (13-23) Ideal Leadership Chapter 21 When Prthu returned to the kingdom after the sacrifice, the citizens offered him a grand welcome. Prthu humbly accepted their service but was more concerned about serving them. The best leaders are servants at heart. Once, Prthu initiated a great sacrifice which attracted an august and diverse assembly. He publicly declared his commitment to rule, protect and appropriately engage the citizens according to the system of Varnasrama. He sincerely encouraged everyone to give up material desires, fully embrace devotional service to the Supreme Lord, and serve the brahmanas and Vaisnavas. Prthu thus demonstrated how a real son is a putra , meaning ‘one who delivers the parents from hell.’ Just as Prahlada delivered the demoniac Hiranyakasipu, Prthu delivered the demoniac Vena.

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Leadership

I - Ideal Leadership (13-23) Leadership “The citizens declared that through being under the protection of Maharaja Prthu, they were directly under the protection of the Supreme Personality of Godhead. This understanding is the proper situation of social steadiness within this material world. Since it is stated in the Vedas that the Supreme Personality of Godhead is the maintainer and leader of all living entities, the king or the executive head of the government must be a representative of the Supreme Person. Then he can claim honour exactly like the Lord’s. How a king or leader of society can become the representative of the Supreme Personality of Godhead is also indicated in this verse by the statement that because Prthu Maharaja was preaching the supremacy and the glories of the Supreme Personality of Godhead, Vishnu, he was therefore a proper representative of the Lord. To remain under the jurisdiction or administration of such a king or leader is the perfect status for human society.” ( SB 4.21.49 ) In the Bhagavad-gita, Krishna famously says “Whatever actions a great man performs, and whatever standards he sets by his exemplary acts, all the world pursues” ( BG 3.21 ). Good leaders are essential for progressive civilisation. In this instructive section of Srimad-Bhagavatam, we find a series of metaphors being used to describe the qualities of Maharaja Prthu. They provide a profound insight into the content of character needed to powerfully and progressively lead people. The following verse outlines three fundamental qualities that every leader must embody: “Just as rainfall satisfies everyone’s desires, Maharaja Prthu used to satisfy everyone. He was like the sea in that no one could understand his depths, and he was like Meru, the king of hills, in the fixity of his purpose.” ( SB 4.22.58 )

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Selfless

I - Ideal Leadership (13-23) Leadership Selfless Real leaders are not in it for themselves. John Hume once commented: “I never thought in terms of being a leader. I thought very simply in terms of helping people.” By their decisions, actions and words, powerful leaders inspire others to dream more, learn more, do more and become more. Embodying true selflessness, such leaders are uninterested in personal fame and selfish gain, but are instead completely focused on bringing out the best in others. In modern terminology, they call this servant-leadership. Selfless leaders are attractive. Since they are constantly meditating on serving others, people are magnetically drawn towards them. When leaders are preoccupied with selfish thoughts and personal agendas, people are repelled. Bhaktisiddhanta Saraswati Thakura once commented that spiritual institutions are a “necessary evil.” When there is organisation, facilities, structure and support, so much can be done to proliferate spirituality. There is, unfortunately, always a danger that materialistic mindsets and competition for power and prestige can creep in. Selfless leaders inspire people to become selfless followers, and as that culture perpetuates, it generates incredible vibrancy. But where leaders are selfish and exploitative, followers will naturally lose faith, trust and confidence, and will also start ‘looking out for themselves.’ Such a situation creates scepticism, stagnation and chaos in any group.

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Spiritual

I - Ideal Leadership (13-23) Leadership Spiritual Leaders must have spiritual depth. We read how Lord Rama, famed for his ideal reign, would often be seen speaking to sages in the seclusion of the deep forest, drawing spiritual inspiration and counsel for his progressive rulership. The powerful leaders eulogised in Srimad-Bhagavatam were known as raja- rsis , or saintly kings. They were deeply connected to the divine and learned in the philosophy of the soul. They understood the profound purpose of life and conducted their administration with the bigger picture in mind. They guided their followers to succeed on a material level and simultaneously find their spiritual essence. Spiritual leaders see themselves as instruments of God. When Srila Prabhupada was struggling alone in New York, a man named Mr Reuben questioned him on his purpose. Prabhupada explained that he had come to begin a worldwide mission to spread God consciousness. “ I am not alone ” Prabhupada reassured him, “ There are books, temples, devotees – only time separates us from them .” Equipped with the instruction of his guru and the prophecy of the Lord, Srila Prabhupada chalked out a vision to manifest what was ultimately the will of providence.

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Strong

I - Ideal Leadership (13-23) Leadership Strong While in leadership, one must have resilience. Often, we will try our best, but it won’t be good enough. A devotee once complained to Srila Prabhupada – “If the management was perfect then nobody would leave.” Prabhupada responded: “But we all left the spiritual world!” Leaders must have strength – the willingness to make bold decisions, maintain clarity under pressure, show courage in daunting situations and lead from the front. In India, ksatriya kings are still called singh , which means ‘lion.’ We should note that strong doesn’t mean insensitive. Lord Rama, for example, employed spies who would tour the country to gauge how people felt about him. Based on the feedback He would introspect and try to improve His rule. Nowadays, modern leaders have spies to protect their position, power and prestige. Strength needs to be tempered with morality – knowing the difference between right and wrong, being sensitive to human feelings and showing maturity and consideration of the ramifications of each decision.

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Prthu and Mother Earth

I - Ideal Leadership (13-23) Prthu and Mother Earth Chapter 17, 18 After Prthu was enthroned there was a scarcity of food grains and the starving citizens pleaded for help. When Prthu discovered that Mother Earth was not producing sufficient grains, he angrily set out to chastise her. Mother Earth took the form of a cow and fled, begging Prthu to spare her and offering a variety of arguments to convince him. Prthu angrily countered her arguments, explaining that since she had disobeyed his orders, death was the fitting punishment. Mother Earth then surrendered herself and submitted an appeal. She explained that the insufficient supply of grains was caused by the consumption of non-devotees and the fact that nobody was maintaining her. At her request, Prthu transformed Svayambhuva Manu into a calf, after whom many great personalities also became calves. They all received gifts from Mother Earth, and Prthu then decided to flatten the earth. He expertly structured the cities and villages, demonstrating great care and concern for his dependents.

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Prthu’s Appearance

I - Ideal Leadership (13-23) Prthu’s Appearance Chapter 14, 15, 16 The sages were now faced with the same problem – an uprising of thieves and the precarious situation of a world with no ruler. Desiring the appearance of a suitable king, the sages churned Vena’s thighs. A humble dwarf-like entity named Bahuka appeared, who assumed all of Vena’s sinful activities. Having separated the impure portion of Vena, the sages proceeded to churn his two arms, and a male and female duly appeared. The male was a saktyavesa-avatara (Prthu), and the female was a plenary expansion of the Goddess of Fortune (Arci). Maharaja Prthu, who would become the emblem of ideal leadership, had appeared to protect the citizens and was subsequently coronated. The demigods presented him with wonderful gifts and the assembly glorified him with choice poetry. Hearing himself being praised, Prthu humbly submitted that he had not yet displayed such character and was concerned their words don’t go in vain. Despite Prthu’s humble protests, the bards continued to commend his saintly character and leadership qualities, knowing him to be a specially empowered incarnation of the Lord. They thus predicted the prosperity and happiness that his reign would bring.

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Prthu’s Horse Sacrifices

I - Ideal Leadership (13-23) Prthu’s Horse Sacrifices Chapters 19, 20 When Prthu initiated one hundred horse sacrifices to reaffirm his unrivalled sovereignty, Indra invariably felt threatened. Afflicted with envy, Indra disguised himself as a renunciate and deviously stole the final horse in the sacrifice. Atri Muni informed Prthu’s son, who chased Indra with a plan to kill him. When he saw Indra in the garb of a sannyasi , however, he refrained from attacking. Atri again ordered Prthu’s son to pursue Indra and kill him. Seeing Prthu’s son for the second time, the frightened Indra abandoned his dress as well as the horse. Prthu’s son, who duly received the name Vijitasva, thus brought the hundredth horse back. Indra decided to steal the horse again, and Vijitasva chased him for the third time. Seeing Indra as a sannyasi , Vijitasva again hesitated to kill him. Spurred on by Atri Muni, Vijitasva did indeed pursue Indra, who eventually gave up his false garb and the hundredth horse. Having discredited the sannyasa dress, Prthu set out to kill Indra, while the priests suggested killing him in the sacrificial altar. Brahma reassured Prthu that his completion of the 100 horse sacrifices was unnecessary. Instead, he reminded Prthu of the purpose of his appearance and urged him to reinstate dharma . Satisfied with Prthu’s sacrifice, Vishnu appeared on the scene and told the King to forgive Indra, saying that as a devotee, Prthu should not be affected by such worldly intrigues. Vishnu instructed Prthu in the ideal qualities of a king, and how he should rule the kingdom for the prosperity of all citizens. With deep gratitude, Prthu offered beautiful prayers to the Lord.

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Prthu’s Perfection

I - Ideal Leadership (13-23) Prthu’s Perfection Chapter 22, 23 When the Four Kumaras arrived in the kingdom, Prthu enthusiastically welcomed them, offered respects and appreciated the golden opportunity to serve them. The arrival of saintly persons is a rare benediction for householders. When Prthu enquired about the fate of those who are materially entangled, a wonderful discussion ensued in which the Kumaras contrasted the nature of material and spiritual attachment. Prthu displayed glorious leadership, and Maitreya described his outstanding qualities using a variety of outstanding metaphors. As Maharaja Prthu aged, he divided his wealth, entrusted the kingdom to his sons and left for the forest to perform severe austerity. He controlled his mind and senses through steady devotional service, renounced all material desires and gained a meditation of the Lord within ( paramatma realisation). In the final stages of his life, Prthu raised his life airs with his yogic power and left the body in a glorious manner. Arci, who had followed her husband to the forest, displayed her remarkable chastity. She arranged his funeral pyre, set it alight and then personally entered it without any hesitation.

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Vena Killed

I - Ideal Leadership (13-23) Vena Killed Chapter 14 The sages feared that thieves and rogues would run rampant in the absence of a monarch, and thus, despite the protests of the ministers, they installed Vena as the king. After being enthroned, the power lent to Vena amplified the arrogance and pride within him, such that he insulted great personalities and stopped all religious sacrifices. The sages tried to correct the King with pleasing words, encouraging him to honour religious principles and accrue the benefits of righteous ruling, but Vena rejected their proposals outright. When he declared himself supreme, the outraged sages saw no other recourse and killed him by the power of their words. Feeling distraught at the death of her son, Sunitha decided to preserve Vena’s body.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 4.15.1

↗
మైత్రేయ ఉవాచ అథ తస్య పునర్విప్రైరపుత్రస్య మహీపతే: । బాహుభ్యాం మథ్యమానాభ్యాం మిథునం సమపద్యత ॥ ౧ ॥
maitreya uvāca
[maitreya uvaacha]
atha tasya punar viprair
[atha tasya punar viprair]
aputrasya mahīpateḥ
[aputrasya maheepateh]
bāhubhyāṁ mathyamānābhyāṁ
[baahubhyaam mathyamaanaabhyaam]
mithunaṁ samapadyata
[mithunam samapadyata]
Word-for-word
maitreyaḥ uvāca — Maitreya continued to speak atha — thus tasya — his punaḥ — again vipraiḥ — by the brāhmaṇas aputrasya — without a son mahīpateḥ — of the King bāhubhyām — from the arms mathyamānābhyām — being churned mithunam — a couple samapadyata — took birth.
Blended reading (Sanskrit + English inline)
maitreya uvāca
maitreyaḥ uvāca
Maitreya continued to speak
atha tasya punar viprair
atha
thus
tasya
his
punaḥ
again
vipraiḥ
by the brāhmaṇas
aputrasya mahīpateḥ
aputrasya
without a son
mahīpateḥ
of the King
bāhubhyāṁ mathyamānābhyāṁ
bāhubhyām
from the arms
mathyamānābhyām
being churned
mithunaṁ samapadyata
mithunam
a couple
samapadyata
took birth.
The great sage Maitreya continued: My dear Vidura, thus the brāhmaṇas 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Maitreya said: When the sages churned the two arms of the sonless king Vena, a couple appeared. The Fifteenth Chapter describes the birth of Arci and Pṛthu from churning Vena’s arms, his coronation and theft of the offerings. What should the father’s lineage and the power of the sacrifice to Viṣṇu produce? This verse describes the result.
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Śrīmad-Bhāgavatam 4.15.2

↗
తద్ దృష్ట్వా మిథునం జాతమృషయో బ్రహ్మవాదిన: । ఊచు: పరమసన్తుష్టా విదిత్వా భగవత్కలామ్ ॥ ౨ ॥
tad dṛṣṭvā mithunaṁ jātam
[tad drishtvaa mithunam jaatam]
ṛṣayo brahma-vādinaḥ
[rishayo brahma-vaadinah]
ūcuḥ parama-santuṣṭā
[oochuh parama-santushtaa]
viditvā bhagavat-kalām
[viditvaa bhagavat-kalaam]
Word-for-word
tat — that dṛṣṭvā — seeing mithunam — couple jātam — born ṛṣayaḥ — the great sages brahma-vādinaḥ — very learned in Vedic knowledge ūcuḥ — said parama — very much santuṣṭāḥ — being pleased viditvā — knowing bhagavat — of the Supreme Personality of Godhead kalām — expansion.
Blended reading (Sanskrit + English inline)
tad dṛṣṭvā mithunaṁ jātam
tat
that
dṛṣṭvā
seeing
mithunam
couple
jātam
born
ṛṣayo brahma-vādinaḥ
ṛṣayaḥ
the great sages
brahma-vādinaḥ
very learned in Vedic knowledge
ūcuḥ parama-santuṣṭā
ūcuḥ
said
parama
very much
santuṣṭāḥ
being pleased
viditvā bhagavat-kalām
viditvā
knowing
bhagavat
of the Supreme Personality of Godhead
kalām
expansion.
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 plenary portion of Viṣṇu, the Supreme Personality of Godhead.
Purport

The method adopted by the great sages and scholars, who were learned in Vedic knowledge, was perfect. They removed all the reactions of King Vena’s sinful activities by seeing that King Vena first gave birth to Bāhuka, described in the previous chapter. After King Vena’s body was thus purified, a male and female came out of it, and the great sages could understand that this was an expansion of Lord Viṣṇu. This expansion, of course, was not viṣṇu-tattva but a specifically empowered expansion of Lord Viṣṇu known as āveśa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Seeing the couple appear, the sages, knowledgeable of the Vedas, were highly satisfied, and understanding that a portion [Note: Pṛthu is a śaktyā veśa avatāra.] of the Lord had appeared, they spoke.
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Śrīmad-Bhāgavatam 4.15.3

↗
ఋషయ ఊచు: ఏష విష్ణోర్భగవత: కలా భువనపాలినీ । ఇయం చ లక్ష్మ్యా: సమ్భూతి: పురుషస్యానపాయినీ ॥ ౩ ॥
ṛṣaya ūcuḥ
[rishaya oochuh]
eṣa viṣṇor bhagavataḥ
[esha vishnor bhagavatah]
kalā bhuvana-pālinī
[kalaa bhuvana-paalinee]
iyaṁ ca lakṣmyāḥ sambhūtiḥ
[iyam cha lakshmyaah sambhootih]
puruṣasyānapāyinī
[purushasyaanapaayinee]
Word-for-word
ṛṣayaḥ ūcuḥ — the sages said eṣaḥ — this male viṣṇoḥ — of Lord Viṣṇu bhagavataḥ — of the Supreme Personality of Godhead kalā — expansion bhuvana-pālinī — who maintains the world iyam — this female ca — also lakṣmyāḥ — of the goddess of fortune sambhūtiḥ — expansion puruṣasya — of the Lord anapāyinī — inseparable.
Blended reading (Sanskrit + English inline)
ṛṣaya ūcuḥ
ṛṣayaḥ ūcuḥ
the sages said
eṣa viṣṇor bhagavataḥ
eṣaḥ
this male
viṣṇoḥ
of Lord Viṣṇu
bhagavataḥ
of the Supreme Personality of Godhead
kalā bhuvana-pālinī
kalā
expansion
bhuvana-pālinī
who maintains the world
iyaṁ ca lakṣmyāḥ sambhūtiḥ
iyam
this female
ca
also
lakṣmyāḥ
of the goddess of fortune
sambhūtiḥ
expansion
puruṣasyānapāyinī
puruṣasya
of the Lord
anapāyinī
inseparable.
The great sages said: The male is a plenary expansion of the power of Lord Viṣṇu, who maintains the entire universe, and the female is a plenary expansion of the goddess of fortune, who is never separated from the Lord.
Purport

The significance of the goddess of fortune’s never being separated from the Lord is clearly mentioned herein. People in the material world are very fond of the goddess of fortune, and they want her favor in the form of riches. They should know, however, that the goddess of fortune is inseparable from Lord Viṣṇu. Materialists should understand that the goddess of fortune should be worshiped along with Lord Viṣṇu and should not be regarded separately. Materialists seeking the favor of the goddess of fortune must worship Lord Viṣṇu and Lakṣmī together to maintain material opulence. If a materialist follows the policy of Rāvaṇa, who wanted to separate Sītā from Lord Rāmacandra, the process of separation will vanquish him. Those who are very rich and have taken favor of the goddess of fortune in this world must engage their money in the service of the Lord. In this way they can continue in their opulent position without disturbance.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The sages said: He is an expansion of the Supreme Lord and she, maintainer of the world, is an expansion of Lakṣmī, inseparable from the Lord. Sambhūtiḥ ṁeans “directly wealth,” Lakṣmī.
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Śrīmad-Bhāgavatam 4.15.4

↗
అయం తు ప్రథమో రాజ్ఞాం పుమాన్ ప్రథయితా యశ: । పృథుర్నామ మహారాజో భవిష్యతి పృథుశ్రవా: ॥ ౪ ॥
ayaṁ tu prathamo rājṣāṁ
[ayam tu prathamo raajshaam]
pumān prathayitā yaśaḥ
[pumaan prathayitaa yashah]
pṛthur nāma mahārājo
[prithur naama mahaaraajo]
bhaviṣyati pṛthu-śravāḥ
[bhavishyati prithu-shravaah]
Word-for-word
ayam — this tu — then prathamaḥ — the first rājṣām — of kings pumān — the male prathayitā — will expand yaśaḥ — reputation pṛthuḥ — Mahārāja Pṛthu nāma — by name mahā-rājaḥ — the great king bhaviṣyati — will become pṛthu-śravāḥ — of wide renown.
Blended reading (Sanskrit + English inline)
ayaṁ tu prathamo rājṣāṁ
ayam
this
tu
then
prathamaḥ
the first
rājṣām
of kings
pumān prathayitā yaśaḥ
pumān
the male
prathayitā
will expand
yaśaḥ
reputation
pṛthur nāma mahārājo
pṛthuḥ
Mahārāja Pṛthu
nāma
by name
mahā-rājaḥ
the great king
bhaviṣyati pṛthu-śravāḥ
bhaviṣyati
will become
pṛthu-śravāḥ
of wide renown.
Of the two, the male will be able to expand his reputation throughout the world. His name will be Pṛthu. Indeed, he will be the first among kings.
Purport

There are different types of incarnations of the Supreme Personality of Godhead. In the śāstras it is said that Garuḍa (the carrier of Lord Viṣṇu) and Lord Śiva and Ananta are all very powerful incarnations of the Brahman feature of the Lord. Similarly, Śacīpati, or Indra, the King of heaven, is an incarnation of the lusty feature of the Lord. Aniruddha is an incarnation of the Lord’s mind. Similarly, King Pṛthu is an incarnation of the ruling force of the Lord. Thus the saintly persons and great sages predicted the future activities of King Pṛthu, who was already explained as a partial incarnation of a plenary expansion of the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The first among kings, the male will increase his fame. He will be a great king, wildly known (prthu-śravāḥ), and thus will be named Pṛthu. The sages churned the arms of Vena. This signifies that the power of the kṣatriyas and the power of the Lord lie in the arms of the kṣatriyas. This verse explains the derivation of Pṛthu’s name.
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Śrīmad-Bhāgavatam 4.15.5

↗
ఇయం చ సుదతీ దేవీ గుణభూషణభూషణా । అర్చిర్నామ వరారోహా పృథుమేవావరున్ధతీ ॥ ౫ ॥
iyaṁ ca sudatī devī
[iyam cha sudatee devee]
guṇa-bhūṣaṇa-bhūṣaṇā
[guna-bhooshana-bhooshanaa]
arcir nāma varārohā
[archir naama varaarohaa]
pṛthum evāvarundhatī
[prithum evaavarundhatee]
Word-for-word
iyam — this female child ca — and su-datī — who has very nice teeth devī — the goddess of fortune guṇa — by good qualities bhūṣaṇa — ornaments bhūṣaṇā — who beautifies arciḥ — Arci nāma — by name vara-ārohā — very beautiful pṛthum — unto King Pṛthu eva — certainly avarundhatī — being very much attached.
Blended reading (Sanskrit + English inline)
iyaṁ ca sudatī devī
iyam
this female child
ca
and
su-datī
who has very nice teeth
devī
the goddess of fortune
guṇa-bhūṣaṇa-bhūṣaṇā
guṇa
by good qualities
bhūṣaṇa
ornaments
bhūṣaṇā
who beautifies
arcir nāma varārohā
arciḥ
Arci
nāma
by name
vara-ārohā
very beautiful
pṛthum evāvarundhatī
pṛthum
unto King Pṛthu
eva
certainly
avarundhatī
being very much attached.
The 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 Pṛthu as her husband.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The elegant, divine woman with fine teeth, who enhances all ornaments and good qualities, named Arci will accept Pṛthu as her husband. She is the ornament of all ornaments and qualities. By her devotion she will control Pṛthu.
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Śrīmad-Bhāgavatam 4.15.6

↗
ఏష సాక్షాద్ధరేరంశో జాతో లోకరిరక్షయా । ఇయం చ తత్పరా హి శ్రీరనుజజ్ఞేఽనపాయినీ ॥ ౬ ॥
eṣa sākṣād dharer aṁśo
[esha saakshaad dharer amsho]
jāto loka-rirakṣayā
[jaato loka-rirakshayaa]
iyaṁ ca tat-parā hi śrīr
[iyam cha tat-paraa hi shreer]
anujajṣe ’napāyinī
[anujajshe ’napaayinee]
Word-for-word
eṣaḥ — this male sākṣāt — directly hareḥ — of the Supreme Personality of Godhead aṁśaḥ — partial representative jātaḥ — born loka — the entire world rirakṣayā — with a desire to protect iyam — this female ca — also tat-parā — very much attached to him hi — certainly śrīḥ — the goddess of fortune anujajṣe — took birth anapāyinī — inseparable.
Blended reading (Sanskrit + English inline)
eṣa sākṣād dharer aṁśo
eṣaḥ
this male
sākṣāt
directly
hareḥ
of the Supreme Personality of Godhead
aṁśaḥ
partial representative
jāto loka-rirakṣayā
jātaḥ
born
loka
the entire world
rirakṣayā
with a desire to protect
iyaṁ ca tat-parā hi śrīr
iyam
this female
ca
also
tat-parā
very much attached to him
hi
certainly
śrīḥ
the goddess of fortune
anujajṣe ’napāyinī
anujajṣe
took birth
anapāyinī
inseparable.
In the form of King Pṛthu, 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 Pṛthu’s queen.
Purport

In Bhagavad-gītā the Lord says that whenever one sees an extraordinary power, he should conclude that a specific partial representation of the Supreme Personality of Godhead is present. There are innumerable such personalities, but not all of them are direct viṣṇu-tattva plenary expansions of the Lord. Many living entities are classified among the śakti-tattvas. Such incarnations, empowered for specific purposes, are known as śaktyāveśa-avatāras. King Pṛthu was such a śaktyāveśa-avatāra of the Lord. Similarly, Arci, King Pṛthu’s wife, was a śaktyāveśa-avatāra of the goddess of fortune.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
A portion of the Supreme Lord, he has been born with a desire to protect the world. She, Lakṣmī, dedicated to him, has been born inseparable from him. Rirakṣayā should be rirakṣiṣayā “with a desire to protect.”
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Śrīmad-Bhāgavatam 4.15.7

↗
మైత్రేయ ఉవాచ ప్రశంసన్తి స్మ తం విప్రా గన్ధర్వప్రవరా జగు: । ముముచు: సుమనోధారా: సిద్ధా నృత్యన్తి స్వ:స్త్రియ: ॥ ౭ ॥
maitreya uvāca
[maitreya uvaacha]
praśaṁsanti sma taṁ viprā
[prashamsanti sma tam vipraa]
gandharva-pravarā jaguḥ
[gandharva-pravaraa jaguh]
mumucuḥ sumano-dhārāḥ
[mumuchuh sumano-dhaaraah]
siddhā nṛtyanti svaḥ-striyaḥ
[siddhaa nrityanti svah-striyah]
Word-for-word
maitreyaḥ uvāca — the great saint Maitreya said praśaṁsanti sma — praised, glorified tam — him (Pṛthu) viprāḥ — all the brāhmaṇas gandharva-pravarāḥ — the best of the Gandharvas jaguḥ — chanted mumucuḥ — released sumanaḥ-dhārāḥ — showers of flowers siddhāḥ — the personalities from Siddhaloka nṛtyanti — were dancing svaḥ — of the heavenly planets striyaḥ — women (the Apsarās).
Blended reading (Sanskrit + English inline)
maitreya uvāca
maitreyaḥ uvāca
the great saint Maitreya said
praśaṁsanti sma taṁ viprā
praśaṁsanti sma
praised, glorified
tam
him (Pṛthu)
viprāḥ
all the brāhmaṇas
gandharva-pravarā jaguḥ
gandharva-pravarāḥ
the best of the Gandharvas
jaguḥ
chanted
mumucuḥ sumano-dhārāḥ
mumucuḥ
released
sumanaḥ-dhārāḥ
showers of flowers
siddhā nṛtyanti svaḥ-striyaḥ
siddhāḥ
the personalities from Siddhaloka
nṛtyanti
were dancing
svaḥ
of the heavenly planets
striyaḥ
women (the Apsarās).
The great sage Maitreya continued: My dear Vidurajī, at that time all the brāhmaṇas highly praised and glorified King Pṛthu, 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Maitreya said: The brāhmaṇas praised him, Gandharvas sang, Siddhas showered flowers and the women of Svarga danced. Sumano-dhārāḥ means “shower of flowers.”
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Śrīmad-Bhāgavatam 4.15.8

↗
శఙ్ఖతూర్యమృదఙ్గాద్యా నేదుర్దున్దుభయో దివి । తత్ర సర్వ ఉపాజగ్ముర్దేవర్షిపితృణాం గణా: ॥ ౮ ॥
śaṅkha-tūrya-mṛdaṅgādyā
[shankha-toorya-mridangaadyaa]
nedur dundubhayo divi
[nedur dundubhayo divi]
tatra sarva upājagmur
[tatra sarva upaajagmur]
devarṣi-pitṝṇāṁ gaṇāḥ
[devarshi-pitreenaam ganaah]
Word-for-word
śaṅkha — conches tūrya — bugles mṛdaṅga — drums ādyāḥ — and so on neduḥ — vibrated dundubhayaḥ — kettledrums divi — in outer space tatra — there sarve — all upājagmuḥ — came deva-ṛṣi — demigods and sages pitṝṇām — of forefathers gaṇāḥ — groups.
Blended reading (Sanskrit + English inline)
śaṅkha-tūrya-mṛdaṅgādyā
śaṅkha
conches
tūrya
bugles
mṛdaṅga
drums
ādyāḥ
and so on
nedur dundubhayo divi
neduḥ
vibrated
dundubhayaḥ
kettledrums
divi
in outer space
tatra sarva upājagmur
tatra
there
sarve
all
upājagmuḥ
came
devarṣi-pitṝṇāṁ gaṇāḥ
deva-ṛṣi
demigods and sages
pitṝṇām
of forefathers
gaṇāḥ
groups.
Conchshells, 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Conches, trumpets, drums, and kettledrums sounded in the sky. All the groups of devatās, sages and Pitṛs arrived.
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Śrīmad-Bhāgavatam 4.15.9-10

↗
బ్రహ్మా జగద్గురుర్దేవై: సహాసృత్య సురేశ్వరై: । వైన్యస్య దక్షిణే హస్తే దృష్ట్వా చిహ్నం గదాభృత: ॥ ౯ ॥ పాదయోరరవిన్దం చ తం వై మేనే హరే: కలామ్ । యస్యాప్రతిహతం చక్రమంశ: స పరమేష్ఠిన: ॥ ౧౦ ॥
brahmā jagad-gurur devaiḥ
[brahmaa jagad-gurur devaih]
sahāsṛtya sureśvaraiḥ
[sahaasritya sureshvaraih]
vainyasya dakṣiṇe haste
[vainyasya dakshine haste]
dṛṣṭvā cihnaṁ gadābhṛtaḥ
[drishtvaa chihnam gadaabhritah]
pādayor aravindaṁ ca
[paadayor aravindam cha]
taṁ vai mene hareḥ kalām
[tam vai mene hareh kalaam]
yasyāpratihataṁ cakram
[yasyaapratihatam chakram]
aṁśaḥ sa parameṣṭhinaḥ
[amshah sa parameshthinah]
Word-for-word
brahmā — Lord Brahmā jagat-guruḥ — the master of the universe devaiḥ — by the demigods saha — accompanied āsṛtya — arriving sura-īśvaraiḥ — with the chiefs of all the heavenly planets vainyasya — of Mahārāja Pṛthu, the son of Vena dakṣiṇe — right haste — on the hand dṛṣṭvā — seeing cihnam — mark gadā-bhṛtaḥ — of Lord Viṣṇu, who carries a club pādayoḥ — on the two feet aravindam — lotus flower ca — also tam — him vai — certainly mene — he understood hareḥ — of the Supreme Personality of Godhead kalām — part of a plenary expansion yasya — whose apratihatam — invincible cakram — disc aṁśaḥ — partial representation saḥ — he parameṣṭhinaḥ — of the Supreme Personality of Godhead.
Blended reading (Sanskrit + English inline)
brahmā jagad-gurur devaiḥ
brahmā
Lord Brahmā
jagat-guruḥ
the master of the universe
devaiḥ
by the demigods
sahāsṛtya sureśvaraiḥ
saha
accompanied
āsṛtya
arriving
sura-īśvaraiḥ
with the chiefs of all the heavenly planets
vainyasya
of Mahārāja Pṛthu, the son of Vena
vainyasya dakṣiṇe haste
dakṣiṇe
right
haste
on the hand
dṛṣṭvā cihnaṁ gadābhṛtaḥ
dṛṣṭvā
seeing
cihnam
mark
gadā-bhṛtaḥ
of Lord Viṣṇu, who carries a club
pādayor aravindaṁ ca
pādayoḥ
on the two feet
aravindam
lotus flower
ca
also
taṁ vai mene hareḥ kalām
tam
him
vai
certainly
mene
he understood
hareḥ
of the Supreme Personality of Godhead
kalām
part of a plenary expansion
yasyāpratihataṁ cakram
yasya
whose
apratihatam
invincible
cakram
disc
aṁśaḥ sa parameṣṭhinaḥ
aṁśaḥ
partial representation
saḥ
he
parameṣṭhinaḥ
of the Supreme Personality of Godhead.
Lord Brahmā, the master of the entire universe, arrived there accompanied by all the demigods and their chiefs. Seeing the lines of Lord Viṣṇu’s palm on King Pṛthu’s right hand and impressions of lotus flowers on the soles of his feet, Lord Brahmā could understand that King Pṛthu 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.
Purport

There is a system by which one can detect an incarnation of the Supreme Personality of Godhead. Nowadays it has become a cheap fashion to accept any rascal as an incarnation of God, but from this incident we can see that Lord Brahmā personally examined the hands and feet of King Pṛthu for specific signs. In their prophecies the learned sages and brāhmaṇas accepted Pṛthu Mahārāja as a plenary partial expansion of the Lord. During the presence of Lord Kṛṣṇa, however, a king declared himself Vāsudeva, and Lord Kṛṣṇa killed him. Before accepting someone as an incarnation of God, one should verify his identity according to the symptoms mentioned in the śāstras. Without these symptoms the pretender is subject to be killed by the authorities for pretending to be an incarnation of God.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Brahmā, the guru of the universe, arrived with the devatās. Seeing the mark of the club on Pṛthu’s right hand and the lotus on his two feet, he understood that Pṛthu, whose other lines were the same as the Lord’s, was a portion of the Lord. Apratihatam means “his hand was not different with its other lines also.”
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Śrīmad-Bhāgavatam 4.15.11

↗
తస్యాభిషేక ఆరబ్ధో బ్రాహ్మణైర్బ్రహ్మవాదిభి: । ఆభిషేచనికాన్యస్మై ఆజహ్రు: సర్వతో జనా: ॥ ౧౧ ॥
tasyābhiṣeka ārabdho
[tasyaabhisheka aarabdho]
brāhmaṇair brahma-vādibhiḥ
[braahmanair brahma-vaadibhih]
ābhiṣecanikāny asmai
[aabhishechanikaany asmai]
ājahruḥ sarvato janāḥ
[aajahruh sarvato janaah]
Word-for-word
tasya — his abhiṣekaḥ — coronation ārabdhaḥ — was arranged brāhmaṇaiḥ — by the learned brāhmaṇas brahma-vādibhiḥ — attached to the Vedic rituals ābhiṣecanikāni — various paraphernalia for performing the ceremony asmai — unto him ājahruḥ — collected sarvataḥ — from all directions janāḥ — people.
Blended reading (Sanskrit + English inline)
tasyābhiṣeka ārabdho
tasya
his
abhiṣekaḥ
coronation
ārabdhaḥ
was arranged
brāhmaṇair brahma-vādibhiḥ
brāhmaṇaiḥ
by the learned brāhmaṇas
brahma-vādibhiḥ
attached to the Vedic rituals
ābhiṣecanikāny asmai
ābhiṣecanikāni
various paraphernalia for performing the ceremony
asmai
unto him
ājahruḥ sarvato janāḥ
ājahruḥ
collected
sarvataḥ
from all directions
janāḥ
people.
The learned brāhmaṇas, 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The brāhmaṇas, knowledgeable of the Vedas, arranged for his coronation. The people from all around brought to Pṛthu the ingredients for the bath ceremony.
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Śrīmad-Bhāgavatam 4.15.12

↗
సరిత్సముద్రా గిరయో నాగా గావ: ఖగా మృగా: । ద్యౌ: క్షితి: సర్వభూతాని సమాజహ్రురుపాయనమ్ ॥ ౧౨ ॥
sarit-samudrā girayo
[sarit-samudraa girayo]
nāgā gāvaḥ khagā mṛgāḥ
[naagaa gaavah khagaa mrigaah]
dyauḥ kṣitiḥ sarva-bhūtāni
[dyauh kshitih sarva-bhootaani]
samājahrur upāyanam
[samaajahrur upaayanam]
Word-for-word
sarit — the rivers samudrāḥ — the seas girayaḥ — the mountains nāgāḥ — the serpents gāvaḥ — the cows khagāḥ — the birds mṛgāḥ — the animals dyauḥ — the sky kṣitiḥ — the earth sarva-bhūtāni — all living entities samājahruḥ — collected upāyanam — different kinds of presentations.
Blended reading (Sanskrit + English inline)
sarit-samudrā girayo
sarit
the rivers
samudrāḥ
the seas
girayaḥ
the mountains
nāgā gāvaḥ khagā mṛgāḥ
nāgāḥ
the serpents
gāvaḥ
the cows
khagāḥ
the birds
mṛgāḥ
the animals
dyauḥ kṣitiḥ sarva-bhūtāni
dyauḥ
the sky
kṣitiḥ
the earth
sarva-bhūtāni
all living entities
samājahrur upāyanam
samājahruḥ
collected
upāyanam
different kinds of presentations.
All 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The rivers, oceans, mountains, snakes, cows, birds, animals, sky, earth and all living beings offered gifts.
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Śrīmad-Bhāgavatam 4.15.13

↗
సోఽభిషిక్తో మహారాజ: సువాసా: సాధ్వలడ़్क़ృత: । పత్‍న్యార్చిషాలడ్‌क़ృతయా విరేజేఽగ్నిరివాపర: ॥ ౧౩ ॥
so ’bhiṣikto mahārājaḥ
[so ’bhishikto mahaaraajah]
suvāsāḥ sādhv-alaṅkṛtaḥ
[suvaasaah saadhv-alankritah]
patnyārciṣālaṅkṛtayā
[patnyaarchishaalankritayaa]
vireje ’gnir ivāparaḥ
[vireje ’gnir ivaaparah]
Word-for-word
saḥ — the King abhiṣiktaḥ — being coronated mahārājaḥ — Mahārāja Pṛthu su-vāsāḥ — exquisitely dressed sādhu-alaṅkṛtaḥ — highly decorated with ornaments patnyā — along with his wife arciṣā — named Arci alaṅkṛtayā — nicely ornamented vireje — appeared agniḥ — fire iva — like aparaḥ — another.
Blended reading (Sanskrit + English inline)
so ’bhiṣikto mahārājaḥ
suvāsāḥ sādhv-alaṅkṛtaḥ
saḥ
the King
abhiṣiktaḥ
being coronated
mahārājaḥ
Mahārāja Pṛthu
su-vāsāḥ
exquisitely dressed
sādhu-alaṅkṛtaḥ
highly decorated with ornaments
patnyārciṣālaṅkṛtayā
patnyā
along with his wife
arciṣā
named Arci
alaṅkṛtayā
nicely ornamented
vireje ’gnir ivāparaḥ
vireje
appeared
agniḥ
fire
iva
like
aparaḥ
another.
Thus the great King Pṛthu, 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Pṛthu, having been bathed, ornamented properly and dressed finely, along with his ornamented wife Arci, appeared like a second fire.
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Śrīmad-Bhāgavatam 4.15.14

↗
తస్మై జహార ధనదో హైమం వీర వరాసనమ్ । వరుణ: సలిలస్రావమాతపత్రం శశిప్రభమ్ ॥ ౧౪ ॥
tasmai jahāra dhanado
[tasmai jahaara dhanado]
haimaṁ vīra varāsanam
[haimam veera varaasanam]
varuṇaḥ salila-srāvam
[varunah salila-sraavam]
ātapatraṁ śaśi-prabham
[aatapatram shashi-prabham]
Word-for-word
tasmai — unto him jahāra — presented dhana-daḥ — the treasurer of the demigods (Kuvera) haimam — made of gold vīra — O Vidura vara-āsanam — royal throne varuṇaḥ — the demigod Varuṇa salila-srāvam — dropping particles of water ātapatram — umbrella śaśi-prabham — as brilliant as the moon.
Blended reading (Sanskrit + English inline)
tasmai jahāra dhanado
tasmai
unto him
jahāra
presented
dhana-daḥ
the treasurer of the demigods (Kuvera)
haimaṁ vīra varāsanam
haimam
made of gold
vīra
O Vidura
vara-āsanam
royal throne
varuṇaḥ salila-srāvam
varuṇaḥ
the demigod Varuṇa
salila-srāvam
dropping particles of water
ātapatraṁ śaśi-prabham
ātapatram
umbrella
śaśi-prabham
as brilliant as the moon.
The great sage continued: My dear Vidura, Kuvera presented the great King Pṛthu with a golden throne. The demigod Varuṇa presented him with an umbrella that constantly sprayed fine particles of water and was as brilliant as the moon.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Vidura! Kuvera offered a golden throne. Varuṇa offered an umbrella brilliant as the moon, flowing with water.
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Śrīmad-Bhāgavatam 4.15.15

↗
వాయుశ్చ వాలవ్యజనే ధర్మ: కీర్తిమయీం స్రజమ్ । ఇన్ద్ర: కిరీటముత్కృష్టం దణ్డం సంయమనం యమ: ॥ ౧౫ ॥
vāyuś ca vāla-vyajane
[vaayush cha vaala-vyajane]
dharmaḥ kīrtimayīṁ srajam
[dharmah keertimayeem srajam]
indraḥ kirīṭam utkṛṣṭaṁ
[indrah kireetam utkrishtam]
daṇḍaṁ saṁyamanaṁ yamaḥ
[dandam samyamanam yamah]
Word-for-word
vāyuḥ — the demigod of air ca — also vāla-vyajane — two cāmaras made of hair dharmaḥ — the King of religion kīrti-mayīm — expanding one’s name and fame srajam — garland indraḥ — the King of heaven kirīṭam — helmet utkṛṣṭam — very valuable daṇḍam — scepter saṁyamanam — for ruling the world yamaḥ — the superintendent of death.
Blended reading (Sanskrit + English inline)
vāyuś ca vāla-vyajane
vāyuḥ
the demigod of air
ca
also
vāla-vyajane
two cāmaras made of hair
dharmaḥ kīrtimayīṁ srajam
dharmaḥ
the King of religion
kīrti-mayīm
expanding one’s name and fame
srajam
garland
indraḥ kirīṭam utkṛṣṭaṁ
indraḥ
the King of heaven
kirīṭam
helmet
utkṛṣṭam
very valuable
daṇḍaṁ saṁyamanaṁ yamaḥ
daṇḍam
scepter
saṁyamanam
for ruling the world
yamaḥ
the superintendent of death.
The demigod of air, Vāyu, presented King Pṛthu with two whisks [cāmaras] 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, Yamarāja, presented him with a scepter with which to rule the world.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Vāyu offered two cāmaras, Dharma offered a garland of fame, and Indra offered an excellent crown, and Yama offered a punishing rod.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 4.15.16

↗
బ్రహ్మా బ్రహ్మమయం వర్మ భారతీ హారముత్తమమ్ । హరి: సుదర్శనం చక్రం తత్పత్‍న్యవ్యాహతాం శ్రియమ్ ॥ ౧౬ ॥
brahmā brahmamayaṁ varma
[brahmaa brahmamayam varma]
bhāratī hāram uttamam
[bhaaratee haaram uttamam]
hariḥ sudarśanaṁ cakraṁ
[harih sudarshanam chakram]
tat-patny avyāhatāṁ śriyam
[tat-patny avyaahataam shriyam]
Word-for-word
brahmā — Lord Brahmā brahma-mayam — made of spiritual knowledge varma — armor bhāratī — the goddess of learning hāram — necklace uttamam — transcendental hariḥ — the Supreme Personality of Godhead sudarśanam cakram — Sudarśana disc tat-patnī — His wife (Lakṣmī) avyāhatām — imperishable śriyam — beauty and opulence.
Blended reading (Sanskrit + English inline)
brahmā brahmamayaṁ varma
brahmā
Lord Brahmā
brahma-mayam
made of spiritual knowledge
varma
armor
bhāratī hāram uttamam
bhāratī
the goddess of learning
hāram
necklace
uttamam
transcendental
hariḥ sudarśanaṁ cakraṁ
hariḥ
the Supreme Personality of Godhead
sudarśanam cakram
Sudarśana disc
tat-patny avyāhatāṁ śriyam
tat-patnī
His wife (Lakṣmī)
avyāhatām
imperishable
śriyam
beauty and opulence.
Lord Brahmā presented King Pṛthu with a protective garment made of spiritual knowledge. Bhāratī [Sarasvatī], the wife of Brahmā, gave him a transcendental necklace. Lord Viṣṇu presented him with a Sudarśana disc, and Lord Viṣṇu’s wife, the goddess of fortune, gave him imperishable opulences.
Purport

All the demigods presented various gifts to King Pṛthu. Hari, an incarnation of the Supreme Personality of Godhead known as Upendra in the heavenly planet, presented the King with a Sudarśana disc. It should be understood that this Sudarśana disc is not exactly the same type of Sudarśana disc used by the Personality of Godhead, Kṛṣṇa, or Viṣṇu. Since Mahārāja Pṛthu was a partial representation of the Supreme Personality of Godhead’s power, the Sudarśana disc given to him represented the partial power of the original Sudarśana disc.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Brahmā offered armor made of the Vedas, and Sarasvatī offered an excellent necklace. The Lord offered his cakra and Lakṣmī offered imperishable wealth. Brahma-mayam means “made of the Vedas.” Varma is armor. Lakṣmī offered imperishable wealth (śriyam).
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 4.15.17

↗
దశచన్ద్రమసిం రుద్ర: శతచన్ద్రం తథామ్బికా । సోమోఽమృతమయానశ్వాంస్త్వష్టా రూపాశ్రయం రథమ్ ॥ ౧౭ ॥
daśa-candram asiṁ rudraḥ
[dasha-chandram asim rudrah]
śata-candraṁ tathāmbikā
[shata-chandram tathaambikaa]
somo ’mṛtamayān aśvāṁs
[somo ’mritamayaan ashvaams]
tvaṣṭā rūpāśrayaṁ ratham
[tvashtaa roopaashrayam ratham]
Word-for-word
daśa-candram — decorated with ten moons asim — sword rudraḥ — Lord Śiva śata-candram — decorated with one hundred moons tathā — in that manner ambikā — the goddess Durgā somaḥ — the moon-demigod amṛta-mayān — made of nectar aśvān — horses tvaṣṭā — the demigod Viśvakarmā rūpa-āśrayam — very beautiful ratham — a chariot.
Blended reading (Sanskrit + English inline)
daśa-candram asiṁ rudraḥ
daśa-candram
decorated with ten moons
asim
sword
rudraḥ
Lord Śiva
śata-candraṁ tathāmbikā
śata-candram
decorated with one hundred moons
tathā
in that manner
ambikā
the goddess Durgā
somo ’mṛtamayān aśvāṁs
somaḥ
the moon-demigod
amṛta-mayān
made of nectar
aśvān
horses
tvaṣṭā rūpāśrayaṁ ratham
tvaṣṭā
the demigod Viśvakarmā
rūpa-āśrayam
very beautiful
ratham
a chariot.
Lord Śiva presented him with a sword within a sheath marked with ten moons, and his wife, the goddess Durgā, presented him with a shield marked with one hundred moons. The moon-demigod presented him with horses made of nectar, and the demigod Viśvakarmā presented him with a very beautiful chariot.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śiva offered a sword with ten moons on the sheath and Durgā offered a shield with a hundred moons. Soma offered horses of nectar and Viśvakārmā offered a beautiful chariot. Śiva offered a sword with ten moons on the sheath. Durgā offered a shield with a hundred moons. Viśvakārmā offered a beautiful (rūpāśrayam) chariot.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 4.15.18

↗
అగ్నిరాజగవం చాపం సూర్యో రశ్మిమయానిషూన్ । భూ: పాదుకే యోగమయ్యౌ ద్యౌ: పుష్పావలిమన్వహమ్ ॥ ౧౮ ॥
agnir āja-gavaṁ cāpaṁ
[agnir aaja-gavam chaapam]
sūryo raśmimayān iṣūn
[sooryo rashmimayaan ishoon]
bhūḥ pāduke yogamayyau
[bhooh paaduke yogamayyau]
dyauḥ puṣpāvalim anvaham
[dyauh pushpaavalim anvaham]
Word-for-word
agniḥ — the demigod of fire āja-gavam — made of the horns of goats and cows cāpam — a bow sūryaḥ — the sun-god raśmi-mayān — brilliant as sunshine iṣūn — arrows bhūḥ — Bhūmi, the predominating goddess of the earth pāduke — two slippers yoga-mayyau — full of mystic power dyauḥ — the demigods in outer space puṣpa — of flowers āvalim — presentation anu-aham — day after day.
Blended reading (Sanskrit + English inline)
agnir āja-gavaṁ cāpaṁ
agniḥ
the demigod of fire
āja-gavam
made of the horns of goats and cows
cāpam
a bow
sūryo raśmimayān iṣūn
sūryaḥ
the sun-god
raśmi-mayān
brilliant as sunshine
iṣūn
arrows
bhūḥ pāduke yogamayyau
bhūḥ
Bhūmi, the predominating goddess of the earth
pāduke
two slippers
yoga-mayyau
full of mystic power
dyauḥ puṣpāvalim anvaham
dyauḥ
the demigods in outer space
puṣpa
of flowers
āvalim
presentation
anu-aham
day after day.
The 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 Bhūrloka presented him with slippers full of mystic power. The demigods from outer space brought him presentations of flowers again and again.
Purport

This verse describes that the King’s slippers were invested with mystic powers ( pāduke yogamayyau ). Thus as soon as the King placed his feet in the slippers they would immediately carry him wherever he desired. Mystic yogīs can transfer themselves from one place to another whenever they desire. A similar power was invested in the slippers of King Pṛthu.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Agni offered a bow made of goat and cow horn. The sun god offered arrows made of light rays. Earth offered shoes with magic power. The sky offered a stream of flowers daily. Yoga-mayyau means by putting on the shoes one could go to any desired place immediately.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 4.15.19

↗
నాట్యం సుగీతం వాదిత్రమన్తర్ధానం చ ఖేచరా: । ఋషయశ్చాశిష: సత్యా: సముద్ర: శఙ్ఖమాత్మజమ్ ॥ ౧౯ ॥
nāṭyaṁ sugītaṁ vāditram
[naatyam sugeetam vaaditram]
antardhānaṁ ca khecarāḥ
[antardhaanam cha khecharaah]
ṛṣayaś cāśiṣaḥ satyāḥ
[rishayash chaashishah satyaah]
samudraḥ śaṅkham ātmajam
[samudrah shankham aatmajam]
Word-for-word
nāṭyam — the art of drama su-gītam — the art of singing sweet songs vāditram — the art of playing musical instruments antardhānam — the art of disappearing ca — also khe-carāḥ — demigods traveling in outer space ṛṣayaḥ — the great sages ca — also āśiṣaḥ — blessings satyāḥ — infallible samudraḥ — the demigod of the ocean śaṅkham — conchshell ātma-jam — produced from himself.
Blended reading (Sanskrit + English inline)
nāṭyaṁ sugītaṁ vāditram
nāṭyam
the art of drama
su-gītam
the art of singing sweet songs
vāditram
the art of playing musical instruments
antardhānaṁ ca khecarāḥ
antardhānam
the art of disappearing
ca
also
khe-carāḥ
demigods traveling in outer space
ṛṣayaś cāśiṣaḥ satyāḥ
ṛṣayaḥ
the great sages
ca
also
āśiṣaḥ
blessings
satyāḥ
infallible
samudraḥ śaṅkham ātmajam
samudraḥ
the demigod of the ocean
śaṅkham
conchshell
ātma-jam
produced from himself.
The demigods who always travel in outer space gave King Pṛthu 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Those flying in the sky offered drama, singing, music and the power to disappear. The sages offered true blessings. The ocean offered a conch born of himself. Ātmajam means “born of himself.”
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 4.15.20

↗
సిన్ధవ: పర్వతా నద్యో రథవీథీర్మహాత్మన: । సూతోఽథ మాగధో వన్దీ తం స్తోతుముపతస్థిరే ॥ ౨౦ ॥
sindhavaḥ parvatā nadyo
[sindhavah parvataa nadyo]
ratha-vīthīr mahātmanaḥ
[ratha-veetheer mahaatmanah]
sūto ’tha māgadho vandī
[sooto ’tha maagadho vandee]
taṁ stotum upatasthire
[tam stotum upatasthire]
Word-for-word
sindhavaḥ — the seas parvatāḥ — the mountains nadyaḥ — the rivers ratha-vīthīḥ — the paths for the chariot to pass mahā-ātmanaḥ — of the great soul sūtaḥ — a professional who offers praises atha — then māgadhaḥ — a professional bard vandī — a professional who offers prayers tam — him stotum — to praise upatasthire — presented themselves.
Blended reading (Sanskrit + English inline)
sindhavaḥ parvatā nadyo
sindhavaḥ
the seas
parvatāḥ
the mountains
nadyaḥ
the rivers
ratha-vīthīr mahātmanaḥ
ratha-vīthīḥ
the paths for the chariot to pass
mahā-ātmanaḥ
of the great soul
sūto ’tha māgadho vandī
sūtaḥ
a professional who offers praises
taṁ stotum upatasthire
atha
then
māgadhaḥ
a professional bard
vandī
a professional who offers prayers
tam
him
stotum
to praise
upatasthire
presented themselves.
The seas, mountains and rivers gave him room to drive his chariot without impediments, and a sūta, a māgadha and a vandī offered prayers and praises. They all presented themselves before him to perform their respective duties.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The seas, mountains and rivers gave paths for the chariot of Pṛthu. Bards approached in order to praise Pṛthu.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 4.15.21

↗
స్తావకాంస్తానభిప్రేత్య పృథుర్వైన్య: ప్రతాపవాన్ । మేఘనిర్హ్రాదయా వాచా ప్రహసన్నిదమబ్రవీత్ ॥ ౨౧ ॥
stāvakāṁs tān abhipretya
[staavakaams taan abhipretya]
pṛthur vainyaḥ pratāpavān
[prithur vainyah prataapavaan]
megha-nirhrādayā vācā
[megha-nirhraadayaa vaachaa]
prahasann idam abravīt
[prahasann idam abraveet]
Word-for-word
stāvakān — engaged in offering prayers tān — those persons abhipretya — seeing, understanding pṛthuḥ — King Pṛthu vainyaḥ — son of Vena pratāpa-vān — greatly powerful megha-nirhrādayā — as grave as the thundering of clouds vācā — with a voice prahasan — smiling idam — this abravīt — he spoke.
Blended reading (Sanskrit + English inline)
stāvakāṁs tān abhipretya
stāvakān
engaged in offering prayers
tān
those persons
abhipretya
seeing, understanding
pṛthur vainyaḥ pratāpavān
pṛthuḥ
King Pṛthu
vainyaḥ
son of Vena
pratāpa-vān
greatly powerful
megha-nirhrādayā vācā
megha-nirhrādayā
as grave as the thundering of clouds
vācā
with a voice
prahasann idam abravīt
prahasan
smiling
idam
this
abravīt
he spoke.
Thus when the greatly powerful King Pṛthu, 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Seeing them praise him, powerful Pṛthu, son of Vena, smiled and spoke like thunder.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 4.15.22

↗
పృథురువాచ భో: సూత హే మాగధ సౌమ్య వన్దిఁ- ల్లోకేఽధునాస్పష్టగుణస్య మే స్యాత్ । కిమాశ్రయో మే స్తవ ఏష యోజ్యతాం మా మయ్యభూవన్వితథా గిరో వ: ॥ ౨౨ ॥
pṛthur uvāca
[prithur uvaacha]
bhoḥ sūta he māgadha saumya vandiḻ
[bhoh soota he maagadha saumya vandiḻ]
loke ’dhunāspaṣṭa-guṇasya me syāt
[loke ’dhunaaspashta-gunasya me syaat]
kim āśrayo me stava eṣa yojyatāṁ
[kim aashrayo me stava esha yojyataam]
mā mayy abhūvan vitathā giro vaḥ
[maa mayy abhoovan vitathaa giro vah]
Word-for-word
pṛthuḥ uvāca — King Pṛthu said bhoḥ sūta — O sūta he māgadha — O māgadha saumya — gentle vandin — O devotee offering prayers loke — in this world adhunā — just now aspaṣṭa — not distinct guṇasya — whose qualities me — of me syāt — there may be kim — why āśrayaḥ — shelter me — of me stavaḥ — praise eṣaḥ — this yojyatām — may be applied mā — never mayi — unto me abhūvan — were vitathāḥ — in vain giraḥ — words vaḥ — your.
Blended reading (Sanskrit + English inline)
pṛthur uvāca
pṛthuḥ uvāca
King Pṛthu said
bhoḥ sūta he māgadha saumya vandiḻ
bhoḥ sūta
O sūta
he māgadha
O māgadha
saumya
gentle
vandin
O devotee offering prayers
loke ’dhunāspaṣṭa-guṇasya me syāt
loke
in this world
adhunā
just now
aspaṣṭa
not distinct
guṇasya
whose qualities
me
of me
syāt
there may be
kim āśrayo me stava eṣa yojyatāṁ
kim
why
āśrayaḥ
shelter
me
of me
stavaḥ
praise
eṣaḥ
this
yojyatām
may be applied
mā mayy abhūvan vitathā giro vaḥ
mā
never
mayi
unto me
abhūvan
were
vitathāḥ
in vain
giraḥ
words
vaḥ
your.
King Pṛthu said: O gentle sūta, māgadha 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.
Purport

The prayers and praises by the sūta, māgadha and vandī all explained the godly qualities of Mahārāja Pṛthu, for he was a śaktyāveśa incarnation of the Supreme Personality of Godhead. Because the qualities were not yet manifest, however, King Pṛthu very humbly asked why the devotees should praise him with such exalted words. He did not want anyone to offer him prayers or glorify him unless he possessed the real qualities of which they spoke. The offering of prayers was certainly appropriate, for he was an incarnation of Godhead, but he warned that one should not be accepted as an incarnation of the Personality of Godhead without having the godly qualities. At the present moment there are many so-called incarnations of the Personality of Godhead, but these are merely fools and rascals whom people accept as incarnations of God although they have no godly qualities. King Pṛthu desired that his real characteristics in the future might justify such words of praise. Although there was no fault in the prayers offered, Pṛthu Mahārāja indicated that such prayers should not be offered to an unfit person who pretends to be an incarnation of the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Pṛthu said: O sūta, māgadha and vandī! How can these praises be directed to me, who have unproven qualities at this time in the world? Those words cannot be applied to me but to others. Your words should not be false in being directed to me. How can this praise be offered to me, who have unclear qualities at this time in the world? What qualities do you see in me to praise me? “But we cannot exist without praising.” This should be done to someone else who is qualities, not to me (a-me). “What fault do you have if we praise you? What are you afraid of?” There is no fault for me, but you will incur sin for this. That is what I fear. May your words not be vain (vitathā) in being directed to me!
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 4.15.23

↗
తస్మాత్పరోక్షేఽస్మదుపశ్రుతాన్యలం కరిష్యథ స్తోత్రమపీచ్యవాచ: । సత్యుత్తమశ్లోకగుణానువాదే జుగుప్సితం న స్తవయన్తి సభ్యా: ॥ ౨౩ ॥
tasmāt parokṣe ’smad-upaśrutāny alaṁ
[tasmaat parokshe ’smad-upashrutaany alam]
kariṣyatha stotram apīcya-vācaḥ
[karishyatha stotram apeechya-vaachah]
saty uttamaśloka-guṇānuvāde
[saty uttamashloka-gunaanuvaade]
jugupsitaṁ na stavayanti sabhyāḥ
[jugupsitam na stavayanti sabhyaah]
Word-for-word
tasmāt — therefore parokṣe — in some future time asmat — my upaśrutāni — about the qualities spoken of alam — sufficiently kariṣyatha — you will be able to offer stotram — prayers apīcya-vācaḥ — O gentle reciters sati — being the proper engagement uttama-śloka — of the Supreme Personality of Godhead guṇa — of the qualities anuvāde — discussion jugupsitam — to an abominable person na — never stavayanti — offer prayers sabhyāḥ — persons who are gentle.
Blended reading (Sanskrit + English inline)
tasmāt parokṣe ’smad-upaśrutāny alaṁ
tasmāt
therefore
parokṣe
in some future time
asmat
my
kariṣyatha stotram apīcya-vācaḥ
saty uttamaśloka-guṇānuvāde
jugupsitaṁ na stavayanti sabhyāḥ
upaśrutāni
about the qualities spoken of
alam
sufficiently
kariṣyatha
you will be able to offer
stotram
prayers
apīcya-vācaḥ
O gentle reciters
sati
being the proper engagement
uttama-śloka
of the Supreme Personality of Godhead
guṇa
of the qualities
anuvāde
discussion
jugupsitam
to an abominable person
na
never
stavayanti
offer prayers
sabhyāḥ
persons who are gentle.
O 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.
Purport

Gentle devotees of the Supreme Personality of Godhead know perfectly well who is God and who is not. Nondevotee impersonalists, however, who have no idea what God is and who never offer prayers to the Supreme Personality of Godhead, are always interested in accepting a human being as God and offering such prayers to him. This is the difference between a devotee and a demon. Demons manufacture their own gods, or a demon himself claims to be God, following in the footsteps of Rāvaṇa and Hiraṇyakaśipu. Although Pṛthu Mahārāja was factually an incarnation of the Supreme Personality of Godhead, he rejected those praises because the qualities of the Supreme Person were not yet manifest in him. He wanted to stress that one who does not actually possess these qualities should not try to engage his followers and devotees in offering him glory for them, even though these qualities might be manifest in the future. If a man who does not factually possess the attributes of a great personality engages his followers in praising him with the expectation that such attributes will develop in the future, that sort of praise is actually an insult.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the future, not in my presence, you will be able to praise me sufficiently. Skilful bards! Since the Supreme Lord’s pastimes should be sung, the assembly should not praise a low person like me. “Ocean of qualities! All these qualities will become manifest in you clearly in the future. Knowing that, we praise you.” When my qualities become manifest then you can glorify me as much as you want. But do not do that now. Who will forbid you? But do it indirectly, not directly. O persons who have skill in attractive words! It is not proper to embarrass a person by glorifying him face to face. “What should we do? Inspired by the assembly we have begun to glorify you.” That is useless. The pastimes of the Lord should be chanted at all times and places. Thus you should not praise a low, recent person like me. Otherwise you are not a worthy assembly.
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Śrīmad-Bhāgavatam 4.15.24

↗
మహద్గుణానాత్మని కర్తుమీశ: క: స్తావకై: స్తావయతేఽసతోఽపి । తేఽస్యాభవిష్యన్నితి విప్రలబ్ధో జనావహాసం కుమతిర్న వేద ॥ ౨౪ ॥
mahad-guṇān ātmani kartum īśaḥ
[mahad-gunaan aatmani kartum eeshah]
kaḥ stāvakaiḥ stāvayate ’sato ’pi
[kah staavakaih staavayate ’sato ’pi]
te ’syābhaviṣyann iti vipralabdho
[te ’syaabhavishyann iti vipralabdho]
janāvahāsaṁ kumatir na veda
[janaavahaasam kumatir na veda]
Word-for-word
mahat — exalted guṇān — the qualities ātmani — in himself kartum — to manifest īśaḥ — competent kaḥ — who stāvakaiḥ — by followers stāvayate — causes to be praised asataḥ — not existing api — although te — they asya — of him abhaviṣyan — might have been iti — thus vipralabdhaḥ — cheated jana — of people avahāsam — insult kumatiḥ — a fool na — does not veda — know.
Blended reading (Sanskrit + English inline)
mahad-guṇān ātmani kartum īśaḥ
mahat
exalted
guṇān
the qualities
ātmani
in himself
kartum
to manifest
īśaḥ
competent
kaḥ stāvakaiḥ stāvayate ’sato ’pi
kaḥ
who
stāvakaiḥ
by followers
stāvayate
causes to be praised
te ’syābhaviṣyann iti vipralabdho
janāvahāsaṁ kumatir na veda
asataḥ
not existing
api
although
te
they
asya
of him
abhaviṣyan
might have been
iti
thus
vipralabdhaḥ
cheated
jana
of people
avahāsam
insult
kumatiḥ
a fool
na
does not
veda
know.
How 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.
Purport

Pṛthu Mahārāja was an incarnation of the Supreme Personality of Godhead, as Lord Brahmā and other demigods had already testified when they had presented the King with many heavenly gifts. Because he had just been coronated, however, he could not manifest his godly qualities in action. Therefore he was not willing to accept the praise of the devotees. So-called incarnations of Godhead should therefore take lessons from the behavior of King Pṛthu. Demons without godly qualities should not accept false praise from their followers.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What person who has the qualities of the Lord would have others praise him? What to speak of a person who does not have the qualities! The fool does not understand that he is the butt of a joke, mocked by the promise of having such qualities in the future. “But you are the Supreme Lord, worthy of praise.” Though it is possible for the best person to manifest in himself qualities of the Lord, what wise person would make others glorify him? No one would do that, even if he has the qualities. If he does not have the qualities, and cannot manifest such qualities, only a fool would have others praise him. That fool does not know it is an insult. How? By words like “If he had studies arts and scripture he would have been a great scholar” he is mocked by others.
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Śrīmad-Bhāgavatam 4.15.25

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ప్రభవో హ్యాత్మన: స్తోత్రం జుగుప్సన్త్యపి విశ్రుతా: । హ్రీమన్త: పరమోదారా: పౌరుషం వా విగర్హితమ్ ॥ ౨౫ ॥
prabhavo hy ātmanaḥ stotraṁ
[prabhavo hy aatmanah stotram]
jugupsanty api viśrutāḥ
[jugupsanty api vishrutaah]
hrīmantaḥ paramodārāḥ
[hreemantah paramodaaraah]
pauruṣaṁ vā vigarhitam
[paurusham vaa vigarhitam]
Word-for-word
prabhavaḥ — very powerful persons hi — certainly ātmanaḥ — of themselves stotram — praise jugupsanti — do not like api — although viśrutāḥ — very famous hrī-mantaḥ — modest parama-udārāḥ — very magnanimous persons pauruṣam — powerful actions vā — also vigarhitam — abominable.
Blended reading (Sanskrit + English inline)
prabhavo hy ātmanaḥ stotraṁ
prabhavaḥ
very powerful persons
jugupsanty api viśrutāḥ
hrīmantaḥ paramodārāḥ
pauruṣaṁ vā vigarhitam
hi
certainly
ātmanaḥ
of themselves
stotram
praise
jugupsanti
do not like
api
although
viśrutāḥ
very famous
hrī-mantaḥ
modest
parama-udārāḥ
very magnanimous persons
pauruṣam
powerful actions
vā
also
vigarhitam
abominable.
As 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.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Persons famous for good qualities, who are modest and generous, detest praise of themselves as if it were criticism of their abilities. People who have good qualities, and who enjoy being praised are not seen. Vā means “like.” Praise like “This person is so qualified he doesn’t have to follow the rules of dharma” is rejected as censoring their abilities (vigarhitam pauruṣam).
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Śrīmad-Bhāgavatam 4.15.26

↗
వయం త్వవిదితా లోకే సూతాద్యాపి వరీమభి: । కర్మభి: కథమాత్మానం గాపయిష్యామ బాలవత్ ॥ ౨౬ ॥
vayaṁ tv aviditā loke
[vayam tv aviditaa loke]
sūtādyāpi varīmabhiḥ
[sootaadyaapi vareemabhih]
karmabhiḥ katham ātmānaṁ
[karmabhih katham aatmaanam]
gāpayiṣyāma bālavat
[gaapayishyaama baalavat]
Word-for-word
vayam — we tu — then aviditāḥ — not famous loke — in the world sūta-ādya — O persons headed by the sūta api — just now varīmabhiḥ — great, praiseworthy karmabhiḥ — by actions katham — how ātmānam — unto myself gāpayiṣyāma — I shall engage you in offering bālavat — like children.
Blended reading (Sanskrit + English inline)
vayaṁ tv aviditā loke
vayam
we
tu
then
aviditāḥ
not famous
loke
in the world
sūtādyāpi varīmabhiḥ
sūta-ādya
O persons headed by the sūta
api
just now
varīmabhiḥ
great, praiseworthy
karmabhiḥ katham ātmānaṁ
karmabhiḥ
by actions
katham
how
ātmānam
unto myself
gāpayiṣyāma bālavat
gāpayiṣyāma
I shall engage you in offering
bālavat
like children.
King Pṛthu continued: My dear devotees, headed by the sūta, 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?
Purport

Thus end the Bhaktivedanta purports of the Fourth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “King Pṛthu’s Appearance and Coronation.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O praisers! I am not famous for excellent activities in this world. Like a fool, how can I engage others in praising me for those actions? The long ī in varīmabhiḥ is poetic license. I am not famous for performing excellent actions, so how can I engage others in glorifying me and my actions? Thus ends the commentary on the Fifteenth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Sixteen Glorification of Pṛthu 4.16: Praise of King Pṛthu by the Professional Reciters 16. Praise of King Pṛthu by the Professional Reciters
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