(1) Maitreya said: 'The son of Prithu who because of his great actions became known as Vijitâs'va [see 4.19: 18], became emperor and gave his younger brothers he cared a lot about, the rule over the different directions of the world. (2) The master offered Haryaksha the eastern part, the south he offered to Dhûmrakes'a, the western side was for the brother with the name Vrika and the northern direction he gave to Dravina. (3) He who from [what he did in relation to] Indra [also] was honored with the name Antardhâna ['invisibly present'], begot in his wife S'ikhandinî three children who carried the approval of everyone. (4) They were named Pâvaka, Pavamâna and S'uci. They in the past had been the gods of fire but now, because of a curse of sage Vasishthha, had taken birth again in order to regain that status by the progress of yoga. (5) Antardhâna who didn't kill Indra despite of the fact that he knew that he had stolen the horse, begot in his wife named Nabhasvatî a son called Havirdhâna ['the offering won']. (6) The taxes, punishments and fines and such that make up the livelihood of kings, he considered to be something very severe and therefore he abolished them in favor of sacrifices that in the past had been given up. (7) Despite of being committed to the job of ending the distress [of others], he as a realized soul always keeping to his ecstasy, by the worship of the Original Person easily attained His abode, the Supreme of the Soul. (8) Havirdhânî the wife of Havirdhâna o Vidura, gave birth to six sons named Barhishat, Gaya, S'ukla, Krishna, Satya and Jitavrata. (9) He who by Havirdhâna was named Barhishat was that fortunate in his ritualistic actions and yoga realization, that he was considered the Prajâpati [the founding father] o best of the Kurus. (10) With this practice of the world all over continually pleasing the gods with sacrifices, he kept the kus'a grass [of the ceremonial sitting places] facing the east. (11) On the advise of the god of gods [Brahmâ] he married the daughter of the ocean named S'atadruti. The moment the fire god Agni saw her, youthful and charming in all her limbs, circumambulating [his fire] during the marriage ceremony, he felt himself as much attracted as he [formerly] was to S'ukî. (12) The ones of learning, the ones of desire, the ones of heaven, the sages and the perfect ones, the ones of the earth and those of the snakes, were all captivated by the tinkling alone of the new bride her ankle bells that could be heard everywhere. (13) From [Prâcîna]Barhi ten sons appeared in the womb of S'atadruti who all deeply vowed to the dharma together were called the Pracetâs [from prâcîna: being turned eastward]. (14) They by their father ordered to beget children fled from home and settled for the sake of their austerity for a ten thousand years near a large lake in order to worship the Master of All Penance [S'rî Hari] by their tapas. (15) Following that path they encountered Lord S'iva who very pleased with the great command of their meditation, mantra practice and worship, spoke to them.'
(16) Vidura asked: 'O brahmin please clarify what happened when the Pracetâs met Lord S'iva on their path as also what the Lordship who was so pleased with them has said. (17) O best among the learned, in this world being caught in a physical body it rarely happens that one finds association with Lord S'iva. Even sages who with him as their object of desire fully detached are engaged in meditation [fail in this]. (18) Although he is satisfied within himself, the great Lord S'iva when he manifests in this world for the fulfillment of her wishes engages with the terror of the forces controlling her [like those of Kâlî, Durgâ or Vîrabhadra, see 4.5].'
(19) Maitreya said: 'The sons of father Prâcînabarhi all [in full surrender] accepting the words of their father piously on their heads had, serious in their hearts about doing austerities, left in the western direction. (20) They reached a very large expanse of water as vast as the nearby ocean with water that, as clear as the mind of a great soul, was a pleasure to its inhabitants. (21) In that water a multitude of red and blue, kahlâra and indîvara [during the day and the evening blossoming] lotuses was found and swans, cranes, ducks [cakravâkas] and other birds [like kârandavas] vibrated their sounds there. (22) Mad bumblebees joyfully hummed there loudly with their little hairy bodies. It was a festival of creepers, trees and lotuses the pollen of which by the wind was spread in all directions. (23) All the princes were amazed about the beautiful heavenly music accompanied by drums and kettle drums that could be heard there continually.
(24-25) That very moment they witnessed how the chief of the demigods [Lord S'iva], came out of the water accompanied by an association of great souls who glorified him. Seeing his golden hue, his bodily features, his blue throat, three eyes and merciful beautiful face, they all aroused in their amazement offered their obeisances. (26) He who dispels all dangers, the Great Lord and caretaker of the religion then talked to them, pleased as he was with their observance of the principles in the past and their gentle behavior and good manners. (27) Rudra said: 'O all of you sons of King Prâcînabarhi, knowing your actions and desires I wish you all the best and to prove you my mercy, I therefore grant you my audience. (28) Any living being, any individual soul so one says, who surrenders directly to Vâsudeva, the Supreme Lord and transcendental controller of the three modes, is very dear to me. (29) When someone for the time of a hundred lives is fixed on his duty he acquires the position of Brahmâ [Brahmaloka] and when he as well does not fail to [serve] the Supreme Lord he thereafter will attain me [S'ivaloka]. Devotees of Lord Vishnu at the end of time attain a position [Vaikunthhaloka] like the one of me and the other demigods. (30) That is why all of you devotees are just as dear to me as the Supreme Lord Himself and for that reason there is also never anybody else among the devotees who is loved as much as I am. (31) In particular this what I am going to tell you now is what you always should attend to and repeat for yourselves, for it is very pure, auspicious, transcendental and beneficial.'
(32) Maitreya said: 'With a heart full of compassion the Lord spoke the following words to the princes who with folded hands stood before Lord S'iva, the greatest devotee of Nârâyana. (33) S'rî Rudra said [in worship of Vâsudeva]: 'All glories unto You, the best of all self-realized souls who brings happiness to the auspicious ones. Let there be my obeisances unto You, for You are the all-perfect and worshipable soul of all, the Supersoul. (34) All my respects unto You Vâsudeva, from whose navel the lotus sprouted. You are the source of the senses and the sense objects and the immutable self-illumined state that is of an eternal peace. (35) I offer my obeisances also to [You in the form of] Sankarshana [the Lord of ego and integration] who as the origin of the subtle non-manifest matter is the unsurpassable master of disintegration [at the end of time], and to the master of all development, the soul in the beyond Pradyumna [the master of intelligence]. (36) All glories to You, I offer my respects again unto You as Aniruddha [Lord of the mind, of whom the sun god is an expansion, see also 3.1: 34], the master and director of the senses. My obeisances unto the Supreme One of perfect purity and completeness who stands apart from this material creation*. (37) Unto You as the heavenly abode, the path of liberation, the gateway of the eternal and the purest of the pure my obeisances. All my respects I offer unto You, the golden semen, who are the continuity of the Vedic sacrifices [câtur-hotra]. (38) Be praised o You who invigorate the ancestors and the gods, o master of the three Vedas and the sacrifices. You are the leading deity of the moon who pleases everyone. All my respects unto You, the Supersoul pervading all living beings. (39) The strength and power of all that exists, the body and Transcendental Self of the diversity of the material world [the virâth rûpa] and the maintainer of the three worlds, I offer my obeisances. (40) All glories to You who as the ether reveal the meaning, You the within and without of the self, the supreme effulgence. My obeisances unto You as the beyond of death and the purpose of all pious activities. (41) Unto the inclining as well as disinclining God of the forefathers, unto You as the final outcome of all fruitive action and as death itself, You the cause of all sorts of misery resulting from irreligion, I offer my respects. (42) Because You are the topmost bestower of benedictions, the mastermind [of all mantras], the causal self, I offer You my respects. All glory to You as the greatest of all religiosity, unto You Krishna who are the perfection of intelligence. You are the oldest of the old, the Original Personality and master of yogic analysis [sânkya-yoga]. (43) The reservoir of the three energies [of the doer, the sense-activities and the resultant workload see B.G. 18a: 18], the reason of the material identification of the soul [the egotism] named Rudra and the embodiment of knowledge, intention and the voice of all powers, I offer my obeisances. (44) Please show us who desire Your presence, the form that to the satisfaction of all the senses of the devotees is worshiped by them as the dear most. (45-46) As glistening as the rain from the dense clouds during the rainy season You are the summit of all beauty. Beautiful are the features of Your four-handed form, of the greatest is Your pleasant face, Your eyes are as beautiful as the petals in the whorl of a lotus flower, beautiful are Your eyebrows, straight nose, shining teeth, high forehead and the full decoration of Your face and equally beautiful perfect ears. (47-48) The beauty of Your merciful smile and sidelong glances, Your curly hair and clothing in the saffron color of the lotus, is supported by the glittering earrings and shiny helmet, the bangles, necklace, ankle bells, belt, conch shell, disc, club, and lotus flower, garland and the best of pearls that make You look still more beautiful. (49) The shoulders under Your coils of hair that are like those of a lion and Your neck, fortunate of bearing the jewel glittering on Your chest [named Kaustubha], give You a never decreasing beauty that exceeds [the beauty of the streaks of gold on] every norm [or touchstone]. (50) Your inhaling and exhaling stirs beautifully the folds in Your belly that looks like a banana leaf, and the whirling depression of Your navel is alike the spiraling of the galaxy. (51) The dark color of the skin below Your waist is extra attractive with the beauty of Your dress and symmetrical golden belt as well as with, lower, the great beauty of Your lotus feet, calves and thighs. (52) By the so very pleasing lotus feet that are like the petals of a lotus flower in autumn, by the effulgence of Your nails, You drive away all the trouble agitating us. Show us the path of Your lotus feet [also understood as the first two cantos of this Bhâgavatam] that reduce the fear of material existence o teacher, o spiritual master of all who suffer the darkness. (53) They who performing their [occupational] duties wish to purify themselves and live without fear, must meditate upon this form [of Yours] in a devotional practice of yoga [bhakti-yoga]. (54) Your grace is easily obtained by the devotee but for all other embodied souls You are difficult to reach, even for the ones belonging to the king of heaven Indra or for the self-realized souls whose ultimate goal it is to attain oneness [with You]. (55) What else would one desire but Your lotus feet, once one by pure devotional service has been of the worship that even for the most virtuous ones is difficult to attain! (56) To a soul of complete surrender the invincible time by which You in Your prowess and majesty with simply raising Your eyebrows vanquish the entire universe, constitutes no threat. (57) The advantage for someone associating even for the shortest while in the company of devotees of the Supreme Lord is unequaled. What interest would such a person have in demigod blessings, in merging with the Supreme or being a materially conditioned soul? (58) Let there for us who, in order to wash away the ruminations of sin, dip in and [purified] step out of the Ganges, therefore be the mercy and grace of this association for the glorification of Your feet of Victory over all Misfortune that blesses the normal living beings with the fullest goodness. (59) He whose heart was purified by the blessing derived from entering that [association of] bhakti-yoga, will be very happy to find therein the wisdom of Your way and never bewildered end up in the dark pit of worldly influences. (60) You are the Absolute Spirit [brahma], the transcendental light spread [everywhere] like the ether, in whom this universe of the cosmic manifestation has appeared. (61) You are the one who by His energy has created, maintains and again annihilates this variegated manifestation. That eternal, unchanging intelligence of differentiation I understand is likely to give trouble to the individual soul in relation to You as the essential [independent] self, o Supreme Lord. (62) Experts in the field of the Vedas and their corollaries are those transcendentalists who for their perfection with faith and conviction duly, by a wide range of organized actions, glorify You who are identified by that what is created, by the senses and by the heart. (63) You are the One Original Person from whose dormant energy the diversity of the totality of the material energy that is ruled by [the natural modes of] passion, goodness and ignorance has originated: the ego, the sky, the air, fire, water and earth, the virtuous souls, the sages and all the living beings. (64) That what You created from Your own potency, You afterwards enter in the form of the four kinds of bodies [as born from embryos, eggs, perspiration and seeds, see also 2.10: 40] and then You, by Your own parts and parcels, know the person as an enjoyer of the senses, as someone who relishes the sweet honey. (65) One may guess about [the authority and order of] Your reality [of Time]. [All] we see is how You, just like the wind scattering the clouds, with Your so very great force [of Time] in the long run destroy all the planetary systems and how all living beings find their end therewith because of others. (66) The madmen [of this world] cry out loudly what all should be done, and by that desire their greed for sensual matters is rampant. But all of a sudden You vigilantly as the Destroyer seize them just like a mouse is seized by the greedy tongue of a hungry snake. (67) What man of study who knows that by not worshiping You one only sees the [useless] decay of one's body, would deride Your lotus feet, the feet that by our spiritual teacher [Brahmâ] and the fourteen Manus [after him, see Canto 2: 3: 9, 6: 30, 10: 4] were worshiped without hesitation or further arguing? (68) You therefore are for us, the ones who have learned, the Supreme Brahman, the Soul of the soul, the Supersoul, the destination were there is no fear at all for the Destroyer Rudra who is feared by the entire universe.'
(69) 'If you pray like this and [faithfully] perform your duty, there will be happiness for all of you o purified sons of the king who have turned your minds to the Supreme Lord. (70) Be of worship and always sing for and meditate full of praise upon Him who as the Supreme Soul is situated in your hearts as well as in the hearts of all other living beings. (71) All of you, time and again read this [Yogâdes'a] instruction of yoga and close it in your heart. Take to the vow of the sages of always with intelligence being [silently] absorbed within and practice this with the greatest respect. (72) This was first taught by the great Lord [Brahmâ], the master of the creators of the universe, of the great sages headed by Bhrigu who as his sons in charge of the world were eager to create [compare 4.1: 12-15]. (73) We who as the controllers of the people were enjoined by him to procreate were by this [instruction] freed from all ignorance and thus could bring about the different kinds of people. (74) The person who thus regularly repeats this to himself with great attention, will being absorbed in this without delay achieve the auspiciousness of being devoted to Vâsudeva [Krishna as the Lord of Consciousness]. (75) Of all benedictions in this world spiritual knowledge is the supreme transcendental benefit of happiness for every person, for it is the boat of higher knowledge with which one crosses over the insurmountable ocean of danger. (76) Anyone who devotedly attached and with faith regularly studies this song of mine, this prayer offered to the Supreme Lord, the Supreme Personality who is so difficult to respect, will be able to worship Him. (77) The person fixed on the song as sung by me can by dint of the Lord of the Beyond attain whatever he desires. The Lord pleased by it constitutes the dear most of all benedictions. (78) The mortal human who rising early in the morning with faith and devotion folding his hands is absorbed in this prayer and thus personally listens and makes others listen, will be liberated from all karmic bondage. (79) O sons of the king ['the god of man'], by the intelligence of perfectly attentive praying and chanting this song I sang of the Supreme Person who is the Supersoul within every one, you will ultimately achieve the results you desired, for that practice equals the greatest austerities.'