Śrīmad Bhāgavatam |Canto 4 Chapter 21
Instructions by Mahārāja Pṛthu
maṇḍitaṁ tatra tatra vai
maitreyaḥ uvāca — the great sage Maitreya continued to speak; mauktikaiḥ — with pearls; kusuma — of flowers; sragbhiḥ — with garlands; dukūlaiḥ — cloth; svarṇa — golden; toraṇaiḥ — by gates; mahā-surabhibhiḥ — highly perfumed; dhūpaiḥ — by incense; maṇḍitam — decorated; tatra tatra — here and there; vai — certainly.
The great sage Maitreya told Vidura: When the King entered his city, it was very beautifully decorated to receive him with pearls, flower garlands, beautiful cloth and golden gates, and the entire city was perfumed with highly fragrant incense.
lājair arcirbhir arcitam
candana — sandalwood; aguru — a kind of fragrant herb; toya — the water of; ārdra — sprinkled with; rathyā — a path for driving a chariot; catvara — small parks; mārgavat — lanes; puṣpa — flowers; akṣata — unbroken; phalaiḥ — by the fruits; tokmaiḥ — minerals; lājaiḥ — wetted grains; arcirbhiḥ — by lamps; arcitam — decorated.
Fragrant water distilled from sandalwood and aguru herb was sprinkled everywhere on the lanes, roads and small parks throughout the city, and everywhere were decorations of unbroken fruits, flowers, wetted grains, varied minerals, and lamps, all presented as auspicious paraphernalia.
sa-vṛndaiḥ — along with fruits and flowers; kadalī-stambhaiḥ — by the pillars of banana trees; pūga-potaiḥ — by collections of young animals and by processions of elephants; pariṣkṛtam — very nicely cleansed; taru — young plants; pallava — new leaves of mango trees; mālābhiḥ — by garlands; sarvataḥ — everywhere; samalaṅkṛtam — nicely decorated.
At the street crossings there were bunches of fruits and flowers, as well as pillars of banana trees and betel nut branches. All these combined decorations everywhere looked very attractive.
prajās taṁ dīpa-balibhiḥ
abhīyur mṛṣṭa-kanyāś ca
prajāḥ — citizens; tam — to him; dīpa-balibhiḥ — with lamps; sambhṛta — equipped with; aśeṣa — unlimited; maṅgalaiḥ — auspicious articles; abhīyuḥ — came forward to welcome; mṛṣṭa — with beautiful bodily luster; kanyāḥ ca — and unmarried girls; mṛṣṭa — colliding with; kuṇḍala — earrings; maṇḍitāḥ — being bedecked with.
As the King entered the gate of the city, all the citizens received him with many auspicious articles like lamps, flowers and yogurt. The King was also received by many beautiful unmarried girls whose bodies were bedecked with various ornaments, especially with earrings which collided with one another.
viveśa bhavanaṁ vīraḥ
śaṅkha — conchshells; dundubhi — kettledrums; ghoṣeṇa — by the sound of; brahma — Vedic; ghoṣeṇa — chanting; ca — also; ṛtvijām — of the priests; viveśa — entered; bhavanam — the palace; vīraḥ — the King; stūyamānaḥ — being worshiped; gata-smayaḥ — without pride.
When the King entered the palace, conchshells and kettledrums were sounded, priests chanted Vedic mantras, and professional reciters offered different prayers. But in spite of all this ceremony to welcome him, the King was not the least bit affected.
pūjitaḥ pūjayām āsa
tatra tatra mahā-yaśāḥ
paurāñ jānapadāṁs tāṁs tān
pūjitaḥ — being worshiped; pūjayām āsa — offered worship; tatra tatra — here and there; mahā-yaśāḥ — with a background of great activities; paurān — the noble men of the city; jāna-padān — common citizens; tān tān — in that way; prītaḥ — being satisfied; priya-vara-pradaḥ — was ready to offer them all benediction.
Both the important citizens and the common citizens welcomed the King very heartily, and he also bestowed upon them their desired blessings.
sa evam ādīny anavadya-ceṣṭitaḥ
karmāṇi bhūyāṁsi mahān mahattamaḥ
kurvan śaśāsāvani-maṇḍalaṁ yaśaḥ
sphītaṁ nidhāyāruruhe paraṁ padam
saḥ — King Pṛthu; evam — thus; ādīni — from the very beginning; anavadya — magnanimous; ceṣṭitaḥ — performing various works; karmāṇi — work; bhūyāṁsi — repeatedly; mahān — great; mahat-tamaḥ — greater than the greatest; kurvan — performing; śaśāsa — ruled; avani-maṇḍalam — the surface of the earth; yaśaḥ — reputation; sphītam — widespread; nidhāya — achieving; āruruhe — was elevated; param padam — to the lotus feet of the Supreme Lord.
King Pṛthu was greater than the greatest soul and was therefore worshipable by everyone. He performed many glorious activities in ruling over the surface of the world and was always magnanimous. After achieving such great success and a reputation which spread throughout the universe, he at last obtained the lotus feet of the Supreme Personality of Godhead.
tad ādi-rājasya yaśo vijṛmbhitaṁ
guṇair aśeṣair guṇavat-sabhājitam
kṣattā mahā-bhāgavataḥ sadaspate
kauṣāraviṁ prāha gṛṇantam arcayan
sūtaḥ uvāca — Sūta Gosvāmī said; tat — that; ādi-rājasya — of the original king; yaśaḥ — reputation; vijṛmbhitam — highly qualified; guṇaiḥ — by qualities; aśeṣaiḥ — unlimited; guṇa-vat — fittingly; sabhājitam — being praised; kṣattā — Vidura; mahā-bhāgavataḥ — the great saintly devotee; sadaḥ-pate — leader of the great sages; kauṣāravim — unto Maitreya; prāha — said; gṛṇantam — while talking; arcayan — offering all respectful obeisances.
Sūta Gosvāmī continued: O Śaunaka, leader of the great sages, after hearing Maitreya speak about the various activities of King Pṛthu, the original king, who was fully qualified, glorified and widely praised all over the world, Vidura, the great devotee, very submissively worshiped Maitreya Ṛṣi and asked him the following question.
so ’bhiṣiktaḥ pṛthur viprair
bibhrat sa vaiṣṇavaṁ tejo
bāhvor yābhyāṁ dudoha gām
viduraḥ uvāca — Vidura said; saḥ — he (King Pṛthu); abhiṣiktaḥ — when enthroned; pṛthuḥ — King Pṛthu; vipraiḥ — by the great sages and brāhmaṇas; labdha — achieved; aśeṣa — innumerable; sura-arhaṇaḥ — presentations by the demigods; bibhrat — expanding; saḥ — he; vaiṣṇavam — who has received through Lord Viṣṇu; tejaḥ — strength; bāhvoḥ — arms; yābhyām — by which; dudoha — exploited; gām — the earth.
Vidura said: My dear brāhmaṇa Maitreya, it is very enlightening to understand that King Pṛthu was enthroned by the great sages and brāhmaṇas. All the demigods presented him with innumerable gifts, and he also expanded his influence upon personally receiving strength from Lord Viṣṇu. Thus he greatly developed the earth.
ko nv asya kīrtiṁ na śṛṇoty abhijño
lokāḥ sa-pālā upajīvanti kāmam
adyāpi tan me vada karma śuddham
kaḥ — who; nu — but; asya — King Pṛthu; kīrtim — glorious activities; na śṛṇoti — does not hear; abhijñaḥ — intelligent; yat — his; vikrama — chivalry; ucchiṣṭam — remnants; aśeṣa — innumerable; bhūpāḥ — kings; lokāḥ — planets; sa-pālāḥ — with their demigods; upajīvanti — execute livelihood; kāmam — desired objects; adya api — up to that; tat — that; me — unto me; vada — please speak; karma — activities; śuddham — auspicious.
Pṛthu Mahārāja was so great in his activities and magnanimous in his method of ruling that all the kings and demigods on the various planets still follow in his footsteps. Who is there who will not try to hear about his glorious activities? I wish to hear more and more about Pṛthu Mahārāja because his activities are so pious and auspicious.
antarā kṣetram āvasan
ārabdhān eva bubhuje
maitreyaḥ uvāca — the great saint Maitreya said; gaṅgā — the river Ganges; yamunayoḥ — of the river Yamunā; nadyoḥ — of the two rivers; antarā — between; kṣetram — the land; āvasan — living there; ārabdhān — destined; eva — like; bubhuje — enjoyed; bhogān — fortunes; puṇya — pious activities; jihāsayā — for the purpose of diminishing.
The great saintly sage Maitreya told Vidura: My dear Vidura, King Pṛthu lived in the tract of land between the two great rivers Ganges and Yamunā. Because he was very opulent, it appeared that he was enjoying his destined fortune in order to diminish the results of his past pious activities.
sarvatra — everywhere; askhalita — irrevocable; ādeśaḥ — order; sapta-dvīpa — seven islands; eka — one; daṇḍa-dhṛk — the ruler who holds the scepter; anyatra — except; brāhmaṇa-kulāt — brāhmaṇas and saintly persons; anyatra — except; acyuta-gotrataḥ — descendants of the Supreme Personality of Godhead (Vaiṣṇavas).
Mahārāja Pṛthu was an unrivaled king and possessed the scepter for ruling all the seven islands on the surface of the globe. No one could disobey his irrevocable orders but the saintly persons, the brāhmaṇas and the descendants of the Supreme Personality of Godhead [the Vaiṣṇavas].
dīkṣā tatra divaukasām
samājo brahmarṣīṇāṁ ca
rājarṣīṇāṁ ca sattama
ekadā — once upon a time; āsīt — took a vow; mahā-satra — great sacrifice; dīkṣā — initiation; tatra — in that function; diva-okasām — of the demigods; samājaḥ — assembly; brahma-ṛṣīṇām — of great saintly brāhmaṇas; ca — also; rāja-ṛṣīṇām — of great saintly kings; ca — also; sat-tama — the greatest of devotees.
Once upon a time King Pṛthu initiated the performance of a very great sacrifice in which great saintly sages, brāhmaṇas, demigods from higher planetary systems and great saintly kings known as rājarṣis all assembled together.
tasminn arhatsu sarveṣu
utthitaḥ sadaso madhye
tārāṇām uḍurāḍ iva
tasmin — in that great meeting; arhatsu — of all those who are worshipable; sarveṣu — all of them; su-arciteṣu — being worshiped according to their respective positions; yathā-arhataḥ — as they deserved; utthitaḥ — stood up; sadasaḥ — amongst the assembly members; madhye — within the midst; tārāṇām — of the stars; uḍu-rāṭ — the moon; iva — like.
In that great assembly, Mahārāja Pṛthu first of all worshiped all the respectable visitors according to their respective positions. After this, he stood up in the midst of the assembly, and it appeared that the full moon had arisen amongst the stars.
sunāsaḥ sumukhaḥ saumyaḥ
prāṁśuḥ — very tall; pīna-āyata — full and broad; bhujaḥ — arms; gauraḥ — fair-complexioned; kañja — lotuslike; aruṇa-īkṣaṇaḥ — with bright eyes resembling a morning sunrise; su-nāsaḥ — straight nose; su-mukhaḥ — with a beautiful face; saumyaḥ — of a grave bodily stature; pīna-aṁsaḥ — shoulders raised; su — beautiful; dvija — teeth; smitaḥ — smiling.
King Pṛthu’s body was tall and sturdy, and his complexion was fair. His arms were full and broad and his eyes as bright as the rising sun. His nose was straight, his face very beautiful, and his personality grave. His teeth were set beautifully in his smiling face.
vyūḍha — broad; vakṣāḥ — chest; bṛhat-śroṇiḥ — thick waist; vali — wrinkles; valgu — very beautiful; dala — like a leaf of a banyan tree; udaraḥ — abdomen; āvarta — coiled; nābhiḥ — navel; ojasvī — lustrous; kāñcana — golden; uruḥ — thighs; udagra-pāt — arched instep.
The chest of Mahārāja Pṛthu was very broad, his waist was very thick, and his abdomen, wrinkled by lines of skin, resembled in construction a leaf of a banyan tree. His navel was coiled and deep, his thighs were of a golden hue, and his instep was arched.
sūkṣma — very fine; vakra — curly; asita — black; snigdha — slick; mūrdhajaḥ — hair on the head; kambu — like a conch; kandharaḥ — neck; mahā-dhane — very valuable; dukūla-agrye — dressed with a dhotī; paridhāya — on the upper portion of the body; upavīya — placed like a sacred thread; ca — also.
The black, slick hair on his head was very fine and curly, and his neck, like a conchshell, was decorated with auspicious lines. He wore a very valuable dhotī, and there was a nice wrapper on the upper part of his body.
vyañjita — indicating; aśeṣa — innumerable; gātra — bodily; śrīḥ — beauty; niyame — regulated; nyasta — given up; bhūṣaṇaḥ — garments; kṛṣṇa — black; ajina — skin; dharaḥ — putting on; śrīmān — beautiful; kuśa-pāṇiḥ — having kuśa grass on the fingers; kṛta — performed; ucitaḥ — as it is required.
As Mahārāja Pṛthu was being initiated to perform the sacrifice, he had to leave aside his valuable dress, and therefore his natural bodily beauty was visible. It was very pleasing to see him put on a black deerskin and wear a ring of kuśa grass on his finger, for this increased the natural beauty of his body. It appears that Mahārāja Pṛthu observed all the regulative principles before he performed the sacrifice.
ūcivān idam urvīśaḥ
sadaḥ saṁharṣayann iva
śiśira — dew; snigdha — wet; tārā — stars; akṣaḥ — eyes; samaikṣata — glanced over; samantataḥ — all around; ūcivān — began to speak; idam — this; urvīśaḥ — highly elevated; sadaḥ — amongst the members of the assembly; saṁharṣayan — enhancing their pleasure; iva — like.
Just to encourage the members of the assembly and to enhance their pleasure, King Pṛthu glanced over them with eyes that seemed like stars in a sky wet with dew. He then spoke to them in a great voice.
cāru citra-padaṁ ślakṣṇaṁ
mṛṣṭaṁ gūḍham aviklavam
tadā anuvadann iva
cāru — beautiful; citra-padam — flowery; ślakṣṇam — very clear; mṛṣṭam — very great; gūḍham — meaningful; aviklavam — without any doubt; sarveṣām — for all; upakāra-artham — just to benefit them; tadā — at that time; anuvadan — began to repeat; iva — like.
Mahārāja Pṛthu’s speech was very beautiful, full of metaphorical language, clearly understandable and very pleasing to hear. His words were all grave and certain. It appears that when he spoke, he expressed his personal realization of the Absolute Truth in order to benefit all who were present.
sabhyāḥ śṛṇuta bhadraṁ vaḥ
sādhavo ya ihāgatāḥ
satsu jijñāsubhir dharmam
rājā uvāca — the King began to speak; sabhyāḥ — addressing the ladies and gentlemen; śṛṇuta — kindly hear; bhadram — good fortune; vaḥ — your; sādhavaḥ — all great souls; ye — who; iha — here; āgatāḥ — present; satsu — unto the noble men; jijñāsubhiḥ — one who is inquisitive; dharmam — religious principles; āvedyam — must be presented; sva-manīṣitam — concluded by someone.
King Pṛthu said: O gentle members of the assembly, may all good fortune be upon you! May all of you great souls who have come to attend this meeting kindly hear my prayer attentively. A person who is actually inquisitive must present his decision before an assembly of noble souls.
ahaṁ daṇḍa-dharo rājā
prajānām iha yojitaḥ
rakṣitā vṛttidaḥ sveṣu
setuṣu sthāpitā pṛthak
aham — I; daṇḍa-dharaḥ — carrier of the scepter; rājā — king; prajānām — of the citizens; iha — in this world; yojitaḥ — engaged; rakṣitā — protector; vṛtti-daḥ — employer; sveṣu — in their own; setuṣu — respective social orders; sthāpitā — established; pṛthak — differently.
King Pṛthu continued: By the grace of the Supreme Lord I have been appointed the king of this planet, and I carry the scepter to rule the citizens, protect them from all danger, and give them employment according to their respective positions in the social order established by Vedic injunction.
tasya me tad-anuṣṭhānād
yān āhur brahma-vādinaḥ
lokāḥ syuḥ kāma-sandohā
yasya tuṣyati diṣṭa-dṛk
tasya — his; me — mine; tat — that; anuṣṭhānāt — by executing; yān — that which; āhuḥ — is spoken; brahma-vādinaḥ — by the experts in Vedic knowledge; lokāḥ — planets; syuḥ — become; kāma-sandohāḥ — fulfilling one’s desirable objectives; yasya — whose; tuṣyati — becomes satisfied; diṣṭa-dṛk — the seer of all destiny.
Mahārāja Pṛthu said: I think that upon the execution of my duties as king, I shall be able to achieve the desirable objectives described by experts in Vedic knowledge. This destination is certainly achieved by the pleasure of the Supreme Personality of Godhead, who is the seer of all destiny.
ya uddharet karaṁ rājā
prajā dharmeṣv aśikṣayan
prajānāṁ śamalaṁ bhuṅkte
bhagaṁ ca svaṁ jahāti saḥ
yaḥ — anyone (king or governor); uddharet — exact; karam — taxes; rājā — king; prajāḥ — the citizens; dharmeṣu — in executing their respective duties; aśikṣayan — without teaching them how to execute their respective duties; prajānām — of the citizens; śamalam — impious; bhuṅkte — enjoys; bhagam — fortune; ca — also; svam — own; jahāti — gives up; saḥ — that king.
Any king who does not teach his citizens about their respective duties in terms of varṇa and āśrama but who simply exacts tolls and taxes from them is liable to suffer for the impious activities which have been performed by the citizens. In addition to such degradation, the king also loses his own fortune.
tat prajā bhartṛ-piṇḍārthaṁ
tarhi me ’nugrahaḥ kṛtaḥ
tat — therefore; prajāḥ — my dear citizens; bhartṛ — of the master; piṇḍa-artham — welfare after death; sva-artham — own interest; eva — certainly; anasūyavaḥ — without being envious; kuruta — just execute; adhokṣaja — the Supreme Personality of Godhead; dhiyaḥ — thinking of Him; tarhi — therefore; me — unto me; anugrahaḥ — mercy; kṛtaḥ — being done.
Pṛthu Mahārāja continued: Therefore, my dear citizens, for the welfare of your king after his death, you should execute your duties properly in terms of your positions of varṇa and āśrama and should always think of the Supreme Personality of Godhead within your hearts. By doing so, you will protect your own interests, and you will bestow mercy upon your king for his welfare after death.
yūyaṁ tad anumodadhvaṁ
kartuḥ śāstur anujñātus
tulyaṁ yat pretya tat phalam
yūyam — all you respectable persons who are present here; tat — that; anumodadhvam — kindly approve of my proposal; pitṛ — persons coming from Pitṛloka; deva — persons coming from the heavenly planets; ṛṣayaḥ — great sages and saintly persons; amalāḥ — those who are cleansed of all sinful activities; kartuḥ — the performer; śāstuḥ — the order-giver; anujñātuḥ — of the supporter; tulyam — equal; yat — which; pretya — after death; tat — that; phalam — result.
I request all the purehearted demigods, forefathers and saintly persons to support my proposal, for after death the result of an action is equally shared by its doer, its director and its supporter.
asti yajña-patir nāma
ihāmutra ca lakṣyante
jyotsnāvatyaḥ kvacid bhuvaḥ
asti — there must be; yajña-patiḥ — the enjoyer of all sacrifices; nāma — of the name; keṣāñcit — in the opinion of some; arha-sattamāḥ — O most respectable; iha — in this material world; amutra — after death; ca — also; lakṣyante — it is visible; jyotsnā-vatyaḥ — powerful, beautiful; kvacit — somewhere; bhuvaḥ — bodies.
My dear respectable ladies and gentlemen, according to the authoritative statements of śāstra, there must be a supreme authority who is able to award the respective benefits of our present activities. Otherwise, why should there be persons who are unusually beautiful and powerful both in this life and in the life after death?
ajasya ca bhavasya ca
prahlādasya baleś cāpi
kṛtyam asti gadābhṛtā
manoḥ — of Manu (Svāyambhuva Manu); uttānapādasya — of Uttānapāda, the father of Dhruva Mahārāja; dhruvasya — of Dhruva Mahārāja; api — certainly; mahī-pateḥ — of the great king; priyavratasya — of Priyavrata, in the family of Mahārāja Dhruva; rājarṣeḥ — of great saintly kings; aṅgasya — of the name Aṅga; asmat — my; pituḥ — of my father; pituḥ — of the father; īdṛśānām — of such personalities; atha — also; anyeṣām — of others; ajasya — of the supreme immortal; ca — also; bhavasya — of the living entities; ca — also; prahlādasya — of Mahārāja Prahlāda; baleḥ — of Mahārāja Bali; ca — also; api — certainly; kṛtyam — acknowledged by them; asti — there is; gadā-bhṛtā — the Supreme Personality of Godhead, who carries a club.
This is confirmed not only by the evidence of the Vedas but also by the personal behavior of great personalities like Manu, Uttānapāda, Dhruva, Priyavrata and my grandfather Aṅga, as well as by many other great personalities and ordinary living entities, exemplified by Mahārāja Prahlāda and Bali, all of whom are theists, believing in the existence of the Supreme Personality of Godhead, who carries a club.
dauhitrādīn ṛte mṛtyoḥ
dauhitra-ādīn — grandsons like my father, Vena; ṛte — except; mṛtyoḥ — of personified death; śocyān — abominable; dharma-vimohitān — bewildered on the path of religion; varga — religion, economic development, sense gratification and liberation; svarga — elevation to the heavenly planets; apavargāṇām — being freed from material contamination; prāyeṇa — almost always; eka — one; ātmya — the Supreme Personality of Godhead; hetunā — on account of.
Although abominable persons like my father, Vena, the grandson of death personified, are bewildered on the path of religion, all the great personalities like those mentioned agree that in this world the only bestower of the benedictions of religion, economic development, sense gratification, liberation or elevation to the heavenly planets is the Supreme Personality of Godhead.
aśeṣa-janmopacitaṁ malaṁ dhiyaḥ
sadyaḥ kṣiṇoty anvaham edhatī satī
yathā padāṅguṣṭha-viniḥsṛtā sarit
yat-pāda — whose lotus feet; sevā — service; abhiruciḥ — inclination; tapasvinām — persons undergoing severe penances; aśeṣa — innumerable; janma — birth; upacitam — acquire; malam — dirtiness; dhiyaḥ — mind; sadyaḥ — immediately; kṣiṇoti — destroys; anvaham — day after day; edhatī — increasing; satī — being; yathā — as; pada-aṅguṣṭha — the toes of His lotus feet; viniḥsṛtā — emanating from; sarit — water.
By the inclination to serve the lotus feet of the Supreme Personality of Godhead, suffering humanity can immediately cleanse the dirt which has accumulated in their minds during innumerable births. Like the Ganges water, which emanates from the toes of the lotus feet of the Lord, such a process immediately cleanses the mind, and thus spiritual or Kṛṣṇa consciousness gradually increases.
yad-aṅghri-mūle kṛta-ketanaḥ punar
na saṁsṛtiṁ kleśa-vahāṁ prapadyate
vinirdhuta — being specifically cleansed; aśeṣa — unlimited; manaḥ-malaḥ — mental speculation or the dirt accumulated in the mind; pumān — the person; asaṅga — being disgusted; vijñāna — scientifically; viśeṣa — particularly; vīrya-vān — being strengthened in bhakti-yoga; yat — whose; aṅghri — lotus feet; mūle — at the root of; kṛta-ketanaḥ — taken shelter; punaḥ — again; na — never; saṁsṛtim — material existence; kleśa-vahām — full of miserable conditions; prapadyate — takes to.
When a devotee takes shelter at the lotus feet of the Supreme Personality of Godhead, he is completely cleansed of all misunderstanding or mental speculation, and he manifests renunciation. This is possible only when one is strengthened by practicing bhakti-yoga. Once having taken shelter at the root of the lotus feet of the Lord, a devotee never comes back to this material existence, which is full of the threefold miseries.
tam eva yūyaṁ bhajatātma-vṛttibhir
tam — unto Him; eva — certainly; yūyam — all you citizens; bhajata — worship; ātma — own; vṛttibhiḥ — occupational duty; manaḥ — mind; vacaḥ — words; kāya — body; guṇaiḥ — by the particular qualities; sva-karmabhiḥ — by occupational duties; amāyinaḥ — without reservation; kāma-dugha — fulfilling all desires; aṅghri-paṅkajam — the lotus feet; yathā — as far as; adhikāra — ability; avasita-artha — fully convinced of one’s interest; siddhayaḥ — satisfaction.
Pṛthu Mahārāja advised his citizens: Engaging your minds, your words, your bodies and the results of your occupational duties, and being always open-minded, you should all render devotional service to the Lord. According to your abilities and the occupations in which you are situated, you should engage your service at the lotus feet of the Supreme Personality of Godhead with full confidence and without reservation. Then you will surely be successful in achieving the final objective in your lives.
asāv ihāneka-guṇo ’guṇo ’dhvaraḥ
asau — the Supreme Personality of Godhead; iha — in this material world; aneka — various; guṇaḥ — qualities; aguṇaḥ — transcendental; adhvaraḥ — yajña; pṛthak-vidha — varieties; dravya — physical elements; guṇa — ingredients; kriyā — performances; uktibhiḥ — by chanting different mantras; sampadyate — is worshiped; artha — interest; āśaya — purpose; liṅga — form; nāmabhiḥ — name; viśuddha — without contamination; vijñāna — science; ghanaḥ — concentrated; sva-rūpataḥ — in His own form.
The Supreme Personality of Godhead is transcendental and not contaminated by this material world. But although He is concentrated spirit soul without material variety, for the benefit of the conditioned soul He nevertheless accepts different types of sacrifice performed with various material elements, rituals and mantras and offered to the demigods under different names according to the interests and purposes of the performers.
śarīra eṣa pratipadya cetanām
kriyā-phalatvena vibhur vibhāvyate
yathānalo dāruṣu tad-guṇātmakaḥ
pradhāna — material nature; kāla — time; āśaya — desire; dharma — occupational duties; saṅgrahe — aggregate; śarīre — body; eṣaḥ — this; pratipadya — accepting; cetanām — consciousness; kriyā — activities; phalatvena — by the result of; vibhuḥ — the Supreme Personality of Godhead; vibhāvyate — manifested; yathā — as much as; analaḥ — fire; dāruṣu — in the wood; tat-guṇa-ātmakaḥ — according to shape and quality.
The Supreme Personality of Godhead is all-pervading, but He is also manifested in different types of bodies which arise from a combination of material nature, time, desires and occupational duties. Thus different types of consciousness develop, just as fire, which is always basically the same, blazes in different ways according to the shape and dimension of firewood.
aho mamāmī vitaranty anugrahaṁ
hariṁ guruṁ yajña-bhujām adhīśvaram
sva-dharma-yogena yajanti māmakā
nirantaraṁ kṣoṇi-tale dṛḍha-vratāḥ
aho — O all of you; mama — unto me; amī — all of them; vitaranti — distributing; anugraham — mercy; harim — the Supreme Personality of Godhead; gurum — the supreme spiritual master; yajña-bhujām — all the demigods eligible to accept yajña offerings; adhīśvaram — the supreme master; sva-dharma — occupational duties; yogena — by dint of; yajanti — worship; māmakāḥ — having a relationship with me; nirantaram — incessantly; kṣoṇi-tale — on the surface of the globe; dṛḍha-vratāḥ — with firm determination.
The Supreme Personality of Godhead is the master and enjoyer of the results of all sacrifices, and He is the supreme spiritual master as well. All of you citizens on the surface of the globe who have a relationship with me and are worshiping Him by dint of your occupational duties are bestowing your mercy upon me. Therefore, O my citizens, I thank you.
mā jātu tejaḥ prabhaven maharddhibhis
titikṣayā tapasā vidyayā ca
kule svayaṁ rāja-kulād dvijānām
mā — never do it; jātu — at any time; tejaḥ — supreme power; prabhavet — exhibit; mahā — great; ṛddhibhiḥ — by opulence; titikṣayā — by tolerance; tapasā — penance; vidyayā — by education; ca — also; dedīpyamāne — upon those who are already glorified; ajita-devatānām — Vaiṣṇavas, or the devotees of the Supreme Personality of Godhead; kule — in the society; svayam — personally; rāja-kulāt — greater than the royal family; dvijānām — of the brāhmaṇas.
The brāhmaṇas and Vaiṣṇavas are personally glorified by their characteristic powers of tolerance, penance, knowledge and education. By dint of all these spiritual assets, Vaiṣṇavas are more powerful than royalty. It is therefore advised that the princely order not exhibit its material prowess before these two communities and should avoid offending them.
brahmaṇya-devaḥ puruṣaḥ purātano
nityaṁ harir yac-caraṇābhivandanāt
avāpa lakṣmīm anapāyinīṁ yaśo
jagat-pavitraṁ ca mahattamāgraṇīḥ
brahmaṇya-devaḥ — the Lord of the brahminical culture; puruṣaḥ — the Supreme Personality; purātanaḥ — the oldest; nityam — eternal; hariḥ — the Personality of Godhead; yat — whose; caraṇa — lotus feet; abhivandanāt — by means of worshiping; avāpa — obtained; lakṣmīm — opulences; anapāyinīm — perpetually; yaśaḥ — reputation; jagat — universal; pavitram — purified; ca — also; mahat — great; tama — supreme; agraṇīḥ — foremost.
The Supreme Personality of Godhead, the ancient, eternal Godhead, who is foremost amongst all great personalities, obtained the opulence of His staunch reputation, which purifies the entire universe, by worshiping the lotus feet of those brāhmaṇas and Vaiṣṇavas.
vipra-priyas tuṣyati kāmam īśvaraḥ
tad eva tad-dharma-parair vinītaiḥ
sarvātmanā brahma-kulaṁ niṣevyatām
yat — whose; sevayā — by serving; aśeṣa — unlimited; guhā-āśayaḥ — dwelling within the heart of everyone; sva-rāṭ — but still fully independent; vipra-priyaḥ — very dear to the brāhmaṇas and Vaiṣṇavas; tuṣyati — becomes satisfied; kāmam — of desires; īśvaraḥ — the Supreme Personality of Godhead; tat — that; eva — certainly; tat-dharma-paraiḥ — by following in the footsteps of the Lord; vinītaiḥ — by humbleness; sarva-ātmanā — in all respects; brahma-kulam — the descendants of brāhmaṇas and Vaiṣṇavas; niṣevyatām — always being engaged in their service.
The Supreme Personality of Godhead, who is everlastingly independent and who exists in everyone’s heart, is very pleased with those who follow in His footsteps and engage without reservation in the service of the descendants of brāhmaṇas and Vaiṣṇavas, for He is always dear to brāhmaṇas and Vaiṣṇavas and they are always dear to Him.
pumāḻ labhetānativelam ātmanaḥ
prasīdato ’tyanta-śamaṁ svataḥ svayam
paraṁ kim atrāsti mukhaṁ havir-bhujām
pumān — a person; labheta — can achieve; anati-velam — without delay; ātmanaḥ — of his soul; prasīdataḥ — being satisfied; atyanta — the greatest; śamam — peace; svataḥ — automatically; svayam — personally; yat — whose; nitya — regular; sambandha — relationship; niṣevayā — by dint of service; tataḥ — after that; param — superior; kim — what; atra — here; asti — there is; mukham — happiness; haviḥ — clarified butter; bhujām — those who drink.
By regular service to the brāhmaṇas and Vaiṣṇavas, one can clear the dirt from his heart and thus enjoy supreme peace and liberation from material attachment and be satisfied. In this world there is no fruitive activity superior to serving the brāhmaṇa class, for this can bring pleasure to the demigods, for whom the many sacrifices are recommended.
aśnāty anantaḥ khalu tattva-kovidaiḥ
śraddhā-hutaṁ yan-mukha ijya-nāmabhiḥ
na vai tathā cetanayā bahiṣ-kṛte
aśnāti — eats; anantaḥ — the Supreme Personality of Godhead; khalu — nevertheless; tattva-kovidaiḥ — persons in knowledge of the Absolute Truth; śraddhā — faith; hutam — offering fire sacrifices; yat-mukhe — whose mouth; ijya-nāmabhiḥ — by different names of demigods; na — never; vai — certainly; tathā — as much; cetanayā — by living force; bahiḥ-kṛte — being bereft of; huta-aśane — in the fire sacrifice; pāramahaṁsya — regarding devotees; paryaguḥ — never goes away.
Although the Supreme Personality of Godhead, Ananta, eats through the fire sacrifices offered in the names of the different demigods, He does not take as much pleasure in eating through fire as He does in accepting offerings through the mouths of learned sages and devotees, for then He does not leave the association of devotees.
yad brahma nityaṁ virajaṁ sanātanaṁ
samādhinā bibhrati hārtha-dṛṣṭaye
yatredam ādarśa ivāvabhāsate
yat — that which; brahma — the brahminical culture; nityam — eternally; virajam — without contamination; sanātanam — without beginning; śraddhā — faith; tapaḥ — austerity; maṅgala — auspicious; mauna — silence; saṁyamaiḥ — controlling the mind and senses; samādhinā — with full concentration; bibhrati — illuminates; ha — as he did it; artha — the real purpose of the Vedas; dṛṣṭaye — for the purpose of finding out; yatra — wherein; idam — all this; ādarśe — in a mirror; iva — like; avabhāsate — manifests.
In brahminical culture a brāhmaṇa’s transcendental position is eternally maintained because the injunctions of the Vedas are accepted with faith, austerity, scriptural conclusions, full sense and mind control, and meditation. In this way the real goal of life is illuminated, just as one’s face is fully reflected in a clear mirror.
teṣām ahaṁ pāda-saroja-reṇum
āryā vaheyādhi-kirīṭam āyuḥ
yaṁ nityadā bibhrata āśu pāpaṁ
naśyaty amuṁ sarva-guṇā bhajanti
teṣām — of all of them; aham — I; pāda — feet; saroja — lotus; reṇum — dust; āryāḥ — O respectable persons; vaheya — shall bear; adhi — up to; kirīṭam — helmet; āyuḥ — up to the end of life; yam — which; nityadā — always; bibhrataḥ — carrying; āśu — very soon; pāpam — sinful activities; naśyati — are vanquished; amum — all those; sarva-guṇāḥ — fully qualified; bhajanti — worship.
O respectable personalities present here, I beg the blessings of all of you that I may perpetually carry on my crown the dust of the lotus feet of such brāhmaṇas and Vaiṣṇavas until the end of my life. He who can carry such dust on his head is very soon relieved of all the reactions which arise from sinful life, and eventually he develops all good and desirable qualities.
guṇāyanaṁ śīla-dhanaṁ kṛta-jñaṁ
vṛddhāśrayaṁ saṁvṛṇate ’nu sampadaḥ
prasīdatāṁ brahma-kulaṁ gavāṁ ca
janārdanaḥ sānucaraś ca mahyam
guṇa-ayanam — one who has acquired all the good qualities; śīla-dhanam — one whose wealth is good behavior; kṛta-jñam — one who is grateful; vṛddha-āśrayam — one who takes shelter of the learned; saṁvṛṇate — achieves; anu — certainly; sampadaḥ — all opulences; prasīdatām — be pleased upon; brahma-kulam — the brāhmaṇa class; gavām — the cows; ca — and; janārdanaḥ — the Supreme Personality of Godhead; sa — with; anucaraḥ — along with His devotee; ca — and; mahyam — upon me.
Whoever acquires the brahminical qualifications — whose only wealth is good behavior, who is grateful, and who takes shelter of experienced persons — gets all the opulence of the world. I therefore wish that the Supreme Personality of Godhead and His associates be pleased with the brāhmaṇa class, with the cows and with me.
iti bruvāṇaṁ nṛpatiṁ
maitreyaḥ uvāca — the great sage Maitreya continued to speak; iti — thus; bruvāṇam — while speaking; nṛ-patim — the King; pitṛ — the denizens of Pitṛloka; deva — the demigods; dvi-jātayaḥ — and the twice-born (the brāhmaṇas and the Vaiṣṇavas); tuṣṭuvuḥ — satisfied; hṛṣṭa-manasaḥ — greatly pacified in mind; sādhu-vādena — by expressing congratulations; sādhavaḥ — all the saintly persons present.
The great sage Maitreya said: After hearing King Pṛthu speak so nicely, all the demigods, the denizens of Pitṛloka, the brāhmaṇas and the saintly persons present at the meeting congratulated him by expressing their good will.
putreṇa jayate lokān
iti satyavatī śrutiḥ
yad veno ’tyatarat tamaḥ
putreṇa — by the son; jayate — one becomes victorious; lokān — all the heavenly planets; iti — thus; satya-vatī — becomes true; śrutiḥ — the Vedas; brahma-daṇḍa — by the curse of brāhmaṇas; hataḥ — killed; pāpaḥ — the most sinful; yat — as; venaḥ — the father of Mahārāja Pṛthu; ati — great; atarat — became delivered; tamaḥ — from the darkness of hellish life.
They all declared that the Vedic conclusion that one can conquer the heavenly planets by the action of a putra, or son, was fulfilled, for the most sinful Vena, who had been killed by the curse of the brāhmaṇas, was now delivered from the darkest region of hellish life by his son, Mahārāja Pṛthu.
vivikṣur atyagāt sūnoḥ
hiraṇyakaśipuḥ — the father of Prahlāda Mahārāja; ca — also; api — again; bhagavat — of the Supreme Personality of Godhead; nindayā — by blaspheming; tamaḥ — in the darkest region of hellish life; vivikṣuḥ — entered; atyagāt — was delivered; sūnoḥ — of his son; prahlādasya — of Mahārāja Prahlāda; anubhāvataḥ — by the influence of.
Similarly, Hiraṇyakaśipu, who by dint of his sinful activities always defied the supremacy of the Supreme Personality of Godhead, entered into the darkest region of hellish life; but by the grace of his great son, Prahlāda Mahārāja, he also was delivered and went back home, back to Godhead.
vīra-varya pitaḥ pṛthvyāḥ
samāḥ sañjīva śāśvatīḥ
yasyedṛśy acyute bhaktiḥ
vīra-varya — the best of the warriors; pitaḥ — the father; pṛthvyāḥ — of the globe; samāḥ — equal to in years; sañjīva — live; śāśvatīḥ — forever; yasya — whose; īdṛśī — like this; acyute — unto the Supreme; bhaktiḥ — devotion; sarva — all; loka — planets; eka — one; bhartari — maintainer.
All the saintly brāhmaṇas thus addressed Pṛthu Mahārāja: O best of the warriors, O father of this globe, may you be blessed with a long life, for you have great devotion to the infallible Supreme Personality of Godhead, who is the master of all the universe.
aho vayaṁ hy adya pavitra-kīrte
tvayaiva nāthena mukunda-nāthāḥ
ya uttamaślokatamasya viṣṇor
brahmaṇya-devasya kathāṁ vyanakti
aho — oh, goodness; vayam — we; hi — certainly; adya — today; pavitra-kīrte — O supreme purity; tvayā — by you; eva — certainly; nāthena — by the Lord; mukunda — the Supreme Personality of Godhead; nāthāḥ — being the subject of the Supreme; ye — one who; uttama-śloka-tamasya — of the Supreme Personality of Godhead, who is praised by the nicest verses; viṣṇoḥ — of Viṣṇu; brahmaṇya-devasya — of the worshipable Lord of the brāhmaṇas; kathām — words; vyanakti — expressed.
The audience continued: Dear King Pṛthu, your reputation is the purest of all, for you are preaching the glories of the most glorified of all, the Supreme Personality of Godhead, the Lord of the brāhmaṇas. Since, due to our great fortune, we have you as our master, we think that we are living directly under the agency of the Lord.
nātyadbhutam idaṁ nātha
na — not; ati — very great; adbhutam — wonderful; idam — this; nātha — O lord; tava — your; ājīvya — source of income; anuśāsanam — ruling over the citizens; prajā — citizens; anurāgaḥ — affection; mahatām — of the great; prakṛtiḥ — nature; karuṇa — merciful; ātmanām — of the living entities.
Our dear lord, it is your occupational duty to rule over your citizens. That is not a very wonderful task for a personality like you, who are so affectionate in seeing to the interests of the citizens, because you are full of mercy. That is the greatness of your character.
adya nas tamasaḥ pāras
adya — today; naḥ — of us; tamasaḥ — of the darkness of material existence; pāraḥ — the other side; tvayā — by you; upāsāditaḥ — increased; prabho — O lord; bhrāmyatām — who are wandering; naṣṭa-dṛṣṭīnām — who have lost their goal of life; karmabhiḥ — on account of past deeds; daiva-saṁjñitaiḥ — arranged by superior authority.
The citizens continued: Today you have opened our eyes and revealed how to cross to the other side of the ocean of darkness. By our past deeds and by the arrangement of superior authority, we are entangled in a network of fruitive activities and have lost sight of the destination of life; thus we have been wandering within the universe.
yo brahma kṣatram āviśya
namaḥ — all obeisances; vivṛddha — highly elevated; sattvāya — unto the existence; puruṣāya — unto the person; mahīyase — unto one who is so glorified; yaḥ — who; brahma — brahminical culture; kṣatram — administrative duty; āviśya — entering; bibharti — maintaining; idam — this; sva-tejasā — by his own prowess.
Dear lord, you are situated in your pure existential position of goodness; therefore you are the perfect representative of the Supreme Lord. You are glorified by your own prowess, and thus you are maintaining the entire world by introducing brahminical culture and protecting everyone in your line of duty as a kṣatriya.