Śrīmad Bhāgavatam |Canto 4 Chapter 22
Pṛthu Mahārāja’s Meeting with the Four Kumāras
janeṣu pragṛṇatsv evaṁ
maitreyaḥ uvāca — the great sage Maitreya continued to speak; janeṣu — the citizens; pragṛṇatsu — while praying for; evam — thus; pṛthum — unto Mahārāja Pṛthu; pṛthula — highly; vikramam — powerful; tatra — there; upajagmuḥ — arrived; munayaḥ — the Kumāras; catvāraḥ — four; sūrya — as the sun; varcasaḥ — bright.
The great sage Maitreya said: While the citizens were thus praying to the most powerful King Pṛthu, the four Kumāras, who were as bright as the sun, arrived on the spot.
tāṁs tu siddheśvarān rājā
vyomno ’vatarato ’rciṣā
lokān apāpān kurvāṇān
sānugo ’caṣṭa lakṣitān
tān — them; tu — but; siddha-īśvarān — masters of all mystic power; rājā — the King; vyomnaḥ — from the sky; avatarataḥ — while descending; arciṣā — by their glaring effulgence; lokān — all the planets; apāpān — sinless; kurvāṇān — doing so; sa-anugaḥ — with his associates; acaṣṭa — recognized; lakṣitān — by seeing them.
Seeing the glowing effulgence of the four Kumāras, the masters of all mystic power, the King and his associates could recognize them as they descended from the sky.
indriyeśo guṇān iva
tat — him; darśana — seeing; udgatān — being greatly desired; prāṇān — life; pratyāditsuḥ — peacefully going; iva — like; utthitaḥ — got up; sa — with; sadasya — associates or followers; anugaḥ — officers; vainyaḥ — King Pṛthu; indriya-īśaḥ — a living entity; guṇān iva — as influenced by the modes of material nature.
Seeing the four Kumāras, Pṛthu Mahārāja was greatly anxious to receive them. Therefore the King, with all his officers, very hastily got up, as anxiously as a conditioned soul whose senses are immediately attracted by the modes of material nature.
gauravād yantritaḥ sabhyaḥ
vidhivat pūjayāṁ cakre
gauravāt — glories; yantritaḥ — completely; sabhyaḥ — most civilized; praśraya — by humbleness; ānata-kandharaḥ — bowing down his shoulder; vidhi-vat — according to the instructions of the śāstra; pūjayām — by worshiping; cakre — performed; gṛhīta — accepting; adhi — including; arhaṇa — paraphernalia for reception; āsanān — sitting places.
When the great sages accepted their reception, according to the instructions of the śāstras, and finally took their seats offered by the King, the King, influenced by the glories of the sages, immediately bowed down. Thus he worshiped the four Kumāras.
tatra śīlavatāṁ vṛttam
ācaran mānayann iva
tat-pāda — their lotus feet; śauca — washed; salilaiḥ — water; mārjita — sprinkled; alaka — hair; bandhanaḥ — bunch; tatra — there; śīlavatām — of the respectable gentlemen; vṛttam — behavior; ācaran — behaving; mānayan — practicing; iva — like.
After this, the King took the water which had washed the lotus feet of the Kumāras and sprinkled it over his hair. By such respectful actions, the King, as an exemplary personality, showed how to receive a spiritually advanced personality.
sva-dhiṣṇyeṣv iva pāvakān
prītaḥ prāha bhavāgrajān
hāṭaka-āsane — on the throne made of gold; āsīnān — when they were seated; sva-dhiṣṇyeṣu — on the altar; iva — like; pāvakān — fire; śraddhā — respect; saṁyama — restraint; saṁyuktaḥ — being decorated with; prītaḥ — pleased; prāha — said; bhava — Lord Śiva; agra-jān — the elder brothers.
The four great sages were elder to Lord Śiva, and when they were seated on the golden throne, they appeared just like fire blazing on an altar. Mahārāja Pṛthu, out of his great gentleness and respect for them, began to speak with great restraint as follows.
aho ācaritaṁ kiṁ me
yasya vo darśanaṁ hy āsīd
durdarśānāṁ ca yogibhiḥ
pṛthuḥ uvāca — King Pṛthu spoke; aho — O Lord; ācaritam — practice; kim — what; me — by me; maṅgalam — good fortune; maṅgala-āyanāḥ — O personified good fortune; yasya — by which; vaḥ — your; darśanam — audience; hi — certainly; āsīt — became possible; durdarśānām — visible with great difficulty; ca — also; yogibhiḥ — by great mystic yogīs.
King Pṛthu spoke: My dear great sages, auspiciousness personified, it is very difficult for even the mystic yogīs to see you. Indeed, you are very rarely seen. I do not know what kind of pious activity I performed for you to grace me by appearing before me without difficulty.
kiṁ tasya durlabhataram
iha loke paratra ca
yasya viprāḥ prasīdanti
śivo viṣṇuś ca sānugaḥ
kim — what; tasya — his; durlabha-taram — very rare to achieve; iha — in this world; loke — world; paratra — after death; ca — or; yasya — one whose; viprāḥ — the brāhmaṇas and Vaiṣṇavas; prasīdanti — become pleased; śivaḥ — all-auspicious; viṣṇuḥ — Lord Viṣṇu; ca — as well as; sa-anugaḥ — going along with.
Any person upon whom the brāhmaṇas and Vaiṣṇavas are pleased can achieve anything which is very rare to obtain in this world as well as after death. Not only that, but one also receives the favor of the auspicious Lord Śiva and Lord Viṣṇu, who accompany the brāhmaṇas and Vaiṣṇavas.
naiva lakṣayate loko
lokān paryaṭato ’pi yān
yathā sarva-dṛśaṁ sarva
ātmānaṁ ye ’sya hetavaḥ
na — not; eva — thus; lakṣayate — can see; lokaḥ — people; lokān — all planets; paryaṭataḥ — traveling; api — although; yān — whom; yathā — as much as; sarva-dṛśam — the Supersoul; sarve — in all; ātmānam — within everyone; ye — those; asya — of the cosmic manifestation; hetavaḥ — causes.
Pṛthu Mahārāja continued: Although you are traveling in all planetary systems, people cannot know you, just as they cannot know the Supersoul, although He is within everyone’s heart as the witness of everything. Even Lord Brahmā and Lord Śiva cannot understand the Supersoul.
adhanā api te dhanyāḥ
yad-gṛhā hy arha-varyāmbu-
adhanāḥ — not very rich; api — although; te — they; dhanyāḥ — glorious; sādhavaḥ — saintly persons; gṛha-medhinaḥ — persons who are attached to family life; yat-gṛhāḥ — whose house; hi — certainly; arha-varya — the most worshipable; ambu — water; tṛṇa — grass; bhūmi — land; īśvara — the master; avarāḥ — the servants.
A person who is not very rich and is attached to family life becomes highly glorified when saintly persons are present in his home. The master and servants who are engaged in offering the exalted visitors water, a sitting place and paraphernalia for reception are glorified, and the home itself is also glorified.
vyālālaya-drumā vai teṣv
vyāla — venomous serpents; ālaya — home; drumāḥ — tree; vai — certainly; teṣu — in those houses; arikta — abundantly; akhila — all; sampadaḥ — opulences; yat — that; gṛhāḥ — houses; tīrtha-pādīya — in relation with the feet of great saintly persons; pāda-tīrtha — the water which washed their feet; vivarjitāḥ — without.
On the contrary, even though full of all opulence and material prosperity, any householder’s house where the devotees of the Lord are never allowed to come in, and where there is no water for washing their feet, is to be considered a tree in which all venomous serpents live.
svāgataṁ vo dvija-śreṣṭhā
caranti śraddhayā dhīrā
bālā eva bṛhanti ca
su-āgatam — welcome; vaḥ — unto you; dvija-śreṣṭhāḥ — the best of the brāhmaṇas; yat — whose; vratāni — vows; mumukṣavaḥ — of persons desiring liberation; caranti — behave; śraddhayā — with great faith; dhīrāḥ — controlled; bālāḥ — boys; eva — like; bṛhanti — observe; ca — also.
Mahārāja Pṛthu offered his welcome to the four Kumāras, addressing them as the best of the brāhmaṇas. He welcomed them, saying: From the beginning of your birth you strictly observed the vows of celibacy, and although you are experienced in the path of liberation, you are keeping yourselves just like small children.
kaccin naḥ kuśalaṁ nāthā
kaccit — whether; naḥ — our; kuśalam — good fortune; nāthāḥ — O masters; indriya-artha — sense gratification as the ultimate goal of life; artha-vedinām — persons who understand only sense gratification; vyasana — illness; āvāpe — got; etasmin — in this material existence; patitānām — those who are fallen; sva-karmabhiḥ — by their own ability.
Pṛthu Mahārāja inquired from the sages about persons entangled in this dangerous material existence because of their previous actions. Could such persons, whose only aim is sense gratification, be blessed with any good fortune?
na santi mati-vṛttayaḥ
bhavatsu — unto you; kuśala — good fortune; praśnaḥ — question; ātma-ārāmeṣu — one who is always engaged in spiritual bliss; na iṣyate — there is no need of; kuśala — good fortune; akuśalāḥ — inauspiciousness; yatra — where; na — never; santi — exists; mati-vṛttayaḥ — mental concoction.
Pṛthu Mahārāja continued: My dear sirs, there is no need to ask about your good and bad fortune because you are always absorbed in spiritual bliss. The mental concoction of the auspicious and inauspicious does not exist in you.
tad ahaṁ kṛta-viśrambhaḥ
suhṛdo vas tapasvinām
sampṛcche bhava etasmin
kṣemaḥ kenāñjasā bhavet
tat — therefore; aham — I; kṛta-viśrambhaḥ — being completely assured; su-hṛdaḥ — friend; vaḥ — our; tapasvinām — suffering material pangs; sampṛcche — wish to inquire; bhave — in this material world; etasmin — this; kṣemaḥ — ultimate reality; kena — by which means; añjasā — without delay; bhavet — can be achieved.
I am completely assured that personalities like you are the only friends for persons who are blazing in the fire of material existence. I therefore ask you how in this material world we can very soon achieve the ultimate goal of life.
vyaktam ātmavatām ātmā
siddha-rūpī caraty ajaḥ
vyaktam — clear; ātma-vatām — of the transcendentalists; ātmā — the goal of life; bhagavān — the Supreme Personality of Godhead; ātma-bhāvanaḥ — always wishing to elevate the living entities; svānām — whose own devotees; anugrahāya — just to show mercy; imām — this way; siddha-rūpī — perfectly self-realized; carati — travels; ajaḥ — Nārāyaṇa.
The Supreme Personality of Godhead is always anxious to elevate the living entities, who are His parts and parcels, and for their special benefit the Lord travels all over the world in the form of self-realized persons like you.
pṛthos tat sūktam ākarṇya
sāraṁ suṣṭhu mitaṁ madhu
smayamāna iva prītyā
kumāraḥ pratyuvāca ha
maitreyaḥ uvāca — the great sage Maitreya continued to speak; pṛthoḥ — of King Pṛthu; tat — that; sūktam — Vedic conclusion; ākarṇya — hearing; sāram — very substantial; suṣṭhu — appropriate; mitam — minimized; madhu — sweet to hear; smayamānaḥ — smiling; iva — like; prītyā — out of great satisfaction; kumāraḥ — celibate; pratyuvāca — replied; ha — thus.
The great sage Maitreya continued: Thus Sanat-kumāra, the best of the celibates, after hearing the speech of Pṛthu Mahārāja, which was meaningful, appropriate, full of precise words and very sweet to hear, smiled with full satisfaction and began to speak as follows.
sādhu pṛṣṭaṁ mahārāja
bhavatā viduṣā cāpi
sādhūnāṁ matir īdṛśī
sanat-kumāraḥ uvāca — Sanat-kumāra said; sādhu — saintly; pṛṣṭam — question; mahārāja — my dear King; sarva-bhūta — all living entities; hita-ātmanā — by one who desires good for all; bhavatā — by you; viduṣā — well learned; ca — and; api — although; sādhūnām — of the saintly persons; matiḥ — intelligence; īdṛśī — like this.
Sanat-kumāra said: My dear King Pṛthu, I am very nicely questioned by you. Such questions are beneficial for all living entities, especially because they are raised by you, who are always thinking of the good of others. Although you know everything, you ask such questions because that is the behavior of saintly persons. Such intelligence is befitting your position.
saṅgamaḥ khalu sādhūnām
ubhayeṣāṁ ca sammataḥ
sarveṣāṁ vitanoti śam
saṅgamaḥ — association; khalu — certainly; sādhūnām — of devotees; ubhayeṣām — for both; ca — also; sammataḥ — conclusive; yat — which; sambhāṣaṇa — discussion; sampraśnaḥ — question and answer; sarveṣām — of all; vitanoti — expands; śam — real happiness.
When there is a congregation of devotees, their discussions, questions and answers become conclusive to both the speaker and the audience. Thus such a meeting is beneficial for everyone’s real happiness.
asty eva rājan bhavato madhudviṣaḥ
ratir durāpā vidhunoti naiṣṭhikī
kāmaṁ kaṣāyaṁ malam antar-ātmanaḥ
asti — there is; eva — certainly; rājan — O King; bhavataḥ — your; madhu-dviṣaḥ — of the Lord; pāda-aravindasya — of the lotus feet; guṇa-anuvādane — in glorifying; ratiḥ — attachment; durāpā — very difficult; vidhunoti — washes; naiṣṭhikī — unflinching; kāmam — lusty; kaṣāyam — the embellishment of lusty desire; malam — dirty; antaḥ-ātmanaḥ — from the core of the heart.
Sanat-kumāra continued: My dear King, you already have an inclination to glorify the lotus feet of the Supreme Personality of Godhead. Such attachment is very difficult to achieve, but when one has attained such unflinching faith in the Lord, it automatically cleanses lusty desires from the core of the heart.
śāstreṣv iyān eva suniścito nṛṇāṁ
kṣemasya sadhryag-vimṛśeṣu hetuḥ
asaṅga ātma-vyatirikta ātmani
dṛḍhā ratir brahmaṇi nirguṇe ca yā
śāstreṣu — in the scriptures; iyān eva — this is only; su-niścitaḥ — positively concluded; nṛṇām — of human society; kṣemasya — of the ultimate welfare; sadhryak — perfectly; vimṛśeṣu — by full consideration; hetuḥ — cause; asaṅgaḥ — detachment; ātma-vyatirikte — the bodily concept of life; ātmani — unto the Supreme Soul; dṛḍhā — strong; ratiḥ — attachment; brahmaṇi — transcendence; nirguṇe — in the Supreme, who is beyond the material modes; ca — and; yā — which.
It has been conclusively decided in the scriptures, after due consideration, that the ultimate goal for the welfare of human society is detachment from the bodily concept of life and increased and steadfast attachment for the Supreme Lord, who is transcendental, beyond the modes of material nature.
sā śraddhayā bhagavad-dharma-caryayā
yogeśvaropāsanayā ca nityaṁ
puṇya-śravaḥ-kathayā puṇyayā ca
sā — that devotional service; śraddhayā — with faith and conviction; bhagavat-dharma — devotional service; caryayā — by discussion; jijñāsayā — by inquiry; adhyātmika — spiritual; yoga-niṣṭhayā — by conviction in spiritual understanding; yoga-īśvara — the Supreme Personality of Godhead; upāsanayā — by worship of Him; ca — and; nityam — regularly; puṇya-śravaḥ — by hearing which; kathayā — by discussion; puṇyayā — by pious; ca — also.
Attachment for the Supreme can be increased by practicing devotional service, inquiring about the Supreme Personality of Godhead, applying bhakti-yoga in life, worshiping the Yogeśvara, the Supreme Personality of Godhead, and by hearing and chanting about the glories of the Supreme Personality of Godhead. These actions are pious in themselves.
tat-sammatānām aparigraheṇa ca
vivikta-rucyā paritoṣa ātmani
vinā harer guṇa-pīyūṣa-pānāt
artha — riches; indriya — senses; ārāma — gratification; sa-goṣṭhī — with their companion; atṛṣṇayā — by reluctance; tat — that; sammatānām — since approved by them; aparigraheṇa — by nonacceptance; ca — also; vivikta-rucyā — disgusted taste; paritoṣe — happiness; ātmani — self; vinā — without; hareḥ — of the Supreme Personality of Godhead; guṇa — qualities; pīyūṣa — nectar; pānāt — drinking.
One has to make progress in spiritual life by not associating with persons who are simply interested in sense gratification and making money. Not only such persons, but one who associates with such persons should be avoided. One should mold his life in such a way that he cannot live in peace without drinking the nectar of the glorification of the Supreme Personality of Godhead, Hari. One can be thus elevated by being disgusted with the taste for sense enjoyment.
yamair akāmair niyamaiś cāpy anindayā
nirīhayā dvandva-titikṣayā ca
ahiṁsayā — by nonviolence; pāramahaṁsya-caryayā — by following in the footsteps of great ācāryas; smṛtyā — by remembering; mukunda — the Supreme Personality of Godhead; ācarita-agrya — simply preaching His activities; sīdhunā — by the nectar; yamaiḥ — by following regulative principles; akāmaiḥ — without material desires; niyamaiḥ — by strictly following the rules and regulations; ca — also; api — certainly; anindayā — without blaspheming; nirīhayā — living simply, plain living; dvandva — duality; titikṣayā — by tolerance; ca — and.
A candidate for spiritual advancement must be nonviolent, must follow in the footsteps of great ācāryas, must always remember the nectar of the pastimes of the Supreme Personality of Godhead, must follow the regulative principles without material desire and, while following the regulative principles, should not blaspheme others. A devotee should lead a very simple life and not be disturbed by the duality of opposing elements. He should learn to tolerate them.
harer muhus tatpara-karṇa-pūra-
bhaktyā hy asaṅgaḥ sad-asaty anātmani
syān nirguṇe brahmaṇi cāñjasā ratiḥ
hareḥ — of the Supreme Personality of Godhead; muhuḥ — constantly; tat-para — in relation with the Supreme Personality of Godhead; karṇa-pūra — decoration of the ear; guṇa-abhidhānena — discussing transcendental qualities; vijṛmbhamāṇayā — by increasing Kṛṣṇa consciousness; bhaktyā — by devotion; hi — certainly; asaṅgaḥ — uncontaminated; sat-asati — the material world; anātmani — opposed to spiritual understanding; syāt — should be; nirguṇe — in transcendence; brahmaṇi — in the Supreme Lord; ca — and; añjasā — easily; ratiḥ — attraction.
The devotee should gradually increase the culture of devotional service by constant hearing of the transcendental qualities of the Supreme Personality of Godhead. These pastimes are like ornamental decorations on the ears of devotees. By rendering devotional service and transcending the material qualities, one can easily be fixed in transcendence in the Supreme Personality of Godhead.
yadā ratir brahmaṇi naiṣṭhikī pumān
dahaty avīryaṁ hṛdayaṁ jīva-kośaṁ
pañcātmakaṁ yonim ivotthito ’gniḥ
yadā — when; ratiḥ — attachment; brahmaṇi — in the Supreme Personality of Godhead; naiṣṭhikī — fixed; pumān — the person; ācāryavān — completely surrendered to the spiritual master; jñāna — knowledge; virāga — detachment; raṁhasā — by the force of; dahati — burns; avīryam — impotent; hṛdayam — within the heart; jīva-kośam — the covering of the spirit soul; pañca-ātmakam — five elements; yonim — source of birth; iva — like; utthitaḥ — emanating; agniḥ — fire.
Upon becoming fixed in his attachment to the Supreme Personality of Godhead by the grace of the spiritual master and by awakening knowledge and detachment, the living entity, situated within the heart of the body and covered by the five elements, burns up his material surroundings exactly as fire, arising from wood, burns the wood itself.
naivātmano bahir antar vicaṣṭe
parātmanor yad-vyavadhānaṁ purastāt
svapne yathā puruṣas tad-vināśe
dagdha-āśayaḥ — all material desires being burned; mukta — liberated; samasta — all; tat-guṇaḥ — qualities in connection with matter; na — not; eva — certainly; ātmanaḥ — the soul or the Supersoul; bahiḥ — external; antaḥ — internal; vicaṣṭe — acting; para-ātmanoḥ — of the Supersoul; yat — that; vyavadhānam — difference; purastāt — as it was in the beginning; svapne — in dream; yathā — as; puruṣaḥ — a person; tat — that; vināśe — being finished.
When a person becomes devoid of all material desires and liberated from all material qualities, he transcends distinctions between actions executed externally and internally. At that time the difference between the soul and the Supersoul, which was existing before self-realization, is annihilated. When a dream is over, there is no longer a distinction between the dream and the dreamer.
ātmānam indriyārthaṁ ca
paraṁ yad ubhayor api
saty āśaya upādhau vai
pumān paśyati nānyadā
ātmānam — the soul; indriya-artham — for sense gratification; ca — and; param — transcendental; yat — that; ubhayoḥ — both; api — certainly; sati — being situated; āśaye — material desires; upādhau — designation; vai — certainly; pumān — the person; paśyati — sees; na anyadā — not otherwise.
When the soul exists for sense gratification, he creates different desires, and for that reason he becomes subjected to designations. But when one is in the transcendental position, he is no longer interested in anything except fulfilling the desires of the Lord.
nimitte sati sarvatra
jalādāv api pūruṣaḥ
ātmanaś ca parasyāpi
bhidāṁ paśyati nānyadā
nimitte — on account of causes; sati — being; sarvatra — everywhere; jala-ādau api — water and other reflecting media; pūruṣaḥ — the person; ātmanaḥ — oneself; ca — and; parasya api — another’s self; bhidām — differentiation; paśyati — sees; na anyadā — there is no other reason.
Only because of different causes does a person see a difference between himself and others, just as one sees the reflection of a body appearing differently manifested on water, on oil or in a mirror.
ākṣiptaṁ dhyāyatāṁ manaḥ
cetanāṁ harate buddheḥ
stambas toyam iva hradāt
indriyaiḥ — by the senses; viṣaya — the sense objects; ākṛṣṭaiḥ — being attracted; ākṣiptam — agitated; dhyāyatām — always thinking of; manaḥ — mind; cetanām — consciousness; harate — becomes lost; buddheḥ — of intelligence; stambaḥ — big straws; toyam — water; iva — like; hradāt — from the lake.
When one’s mind and senses are attracted to sense objects for enjoyment, the mind becomes agitated. As a result of continually thinking of sense objects, one’s real consciousness almost becomes lost, like the water in a lake that is gradually sucked up by the big grass straws on its bank.
bhraśyaty anusmṛtiś cittaṁ
tad-rodhaṁ kavayaḥ prāhur
bhraśyati — becomes destroyed; anusmṛtiḥ — constantly thinking; cittam — consciousness; jñāna-bhraṁśaḥ — bereft of real knowledge; smṛti-kṣaye — by destruction of remembrance; tat-rodham — choking that process; kavayaḥ — great learned scholars; prāhuḥ — have opined; ātma — of the soul; apahnavam — destruction; ātmanaḥ — of the soul.
When one deviates from his original consciousness, he loses the capacity to remember his previous position or recognize his present one. When remembrance is lost, all knowledge acquired is based on a false foundation. When this occurs, learned scholars consider that the soul is lost.
nātaḥ parataro loke
yad-adhy anyasya preyastvam
na — not; ataḥ — after this; parataraḥ — greater; loke — in this world; puṁsaḥ — of the living entities; sva-artha — interest; vyatikramaḥ — obstruction; yat-adhi — beyond that; anyasya — of others; preyastvam — to be more interesting; ātmanaḥ — for the self; sva — own; vyatikramāt — by obstruction.
There is no stronger obstruction to one’s self-interest than thinking other subject matters to be more pleasing than one’s self-realization.
artha — riches; indriya-artha — for the satisfaction of the senses; abhidhyānam — constantly thinking of; sarva-artha — four kinds of achievements; apahnavaḥ — destructive; nṛṇām — of human society; bhraṁśitaḥ — being devoid of; jñāna — knowledge; vijñānāt — devotional service; yena — by all this; āviśati — enters; mukhyatām — immovable life.
For human society, constantly thinking of how to earn money and apply it for sense gratification brings about the destruction of everyone’s interests. When one becomes devoid of knowledge and devotional service, he enters into species of life like those of trees and stones.
na kuryāt karhicit saṅgaṁ
tamas tīvraṁ titīriṣuḥ
na — do not; kuryāt — act; karhicit — at any time; saṅgam — association; tamaḥ — ignorance; tīvram — with great speed; titīriṣuḥ — persons who desire to cross over nescience; dharma — religion; artha — economic development; kāma — sense gratification; mokṣāṇām — of salvation; yat — that which; atyanta — very much; vighātakam — obstruction or stumbling block.
Those who strongly desire to cross the ocean of nescience must not associate with the modes of ignorance, for hedonistic activities are the greatest obstructions to realization of religious principles, economic development, regulated sense gratification and, at last, liberation.
tatrāpi mokṣa evārtha
traivargyo ’rtho yato nityaṁ
tatra — there; api — also; mokṣaḥ — liberation; eva — certainly; arthe — for the matter of; ātyantikatayā — most important; iṣyate — taken in that way; trai-vargyaḥ — the three others, namely religion, economic development and sense gratification; arthaḥ — interest; yataḥ — wherefrom; nityam — regularly; kṛta-anta — death; bhaya — fear; saṁyutaḥ — attached.
Out of the four principles — namely religion, economic development, sense gratification and liberation — liberation has to be taken very seriously. The other three are subject to destruction by the stringent law of nature — death.
pare ’vare ca ye bhāvā
na teṣāṁ vidyate kṣemam
pare — in the higher status of life; avare — in the lower status of life; ca — and; ye — all those; bhāvāḥ — conceptions; guṇa — material qualities; vyatikarāt — by interaction; anu — following; na — never; teṣām — of them; vidyate — exist; kṣemam — correction; īśa — the Supreme Lord; vidhvaṁsita — destroyed; āśiṣām — of the blessings.
We accept as blessings different states of higher life, distinguishing them from lower states of life, but we should know that such distinctions exist only in relation to the interchange of the modes of material nature. Actually these states of life have no permanent existence, for all of them will be destroyed by the supreme controller.
tat tvaṁ narendra jagatām atha tasthūṣāṁ ca
yaḥ kṣetravit-tapatayā hṛdi viśvag āviḥ
pratyak cakāsti bhagavāṁs tam avehi so ’smi
tat — therefore; tvam — you; nara-indra — O best of kings; jagatām — of the moving; atha — therefore; tasthūṣām — the immovable; ca — also; deha — body; indriya — senses; asu — life air; dhiṣaṇā — by consideration; ātmabhiḥ — self-realization; āvṛtānām — those who are covered in that way; yaḥ — one who; kṣetra-vit — knower of the field; tapatayā — by controlling; hṛdi — within the heart; viśvak — everywhere; āviḥ — manifest; pratyak — in every hair follicle; cakāsti — shining; bhagavān — the Supreme Personality of Godhead; tam — unto Him; avehi — try to understand; saḥ asmi — I am that.
Sanat-kumāra advised the King: Therefore, my dear King Pṛthu, try to understand the Supreme Personality of Godhead, who is living within everyone’s heart along with the individual soul, in each and every body, either moving or not moving. The individual souls are fully covered by the gross material body and subtle body made of the life air and intelligence.
yasminn idaṁ sad-asad-ātmatayā vibhāti
māyā viveka-vidhuti sraji vāhi-buddhiḥ
yasmin — in which; idam — this; sat-asat — the Supreme Lord and His different energies; ātmatayā — being the root of all cause and effect; vibhāti — manifests; māyā — illusion; viveka-vidhuti — liberated by deliberate consideration; sraji — on the rope; vā — or; ahi — serpent; buddhiḥ — intelligence; tam — unto Him; nitya — eternally; mukta — liberated; pariśuddha — uncontaminated; viśuddha — pure; tattvam — truth; pratyūḍha — transcendental; karma — fruitive activities; kalila — impurities; prakṛtim — situated in spiritual energy; prapadye — surrender.
The Supreme Personality of Godhead manifests Himself as one with the cause and effect within this body, but one who has transcended the illusory energy by deliberate consideration, which clears the misconception of a snake for a rope, can understand that the Paramātmā is eternally transcendental to the material creation and situated in pure internal energy. Thus the Lord is transcendental to all material contamination. Unto Him only must one surrender.
karmāśayaṁ grathitam udgrathayanti santaḥ
tadvan na rikta-matayo yatayo ’pi ruddha-
sroto-gaṇās tam araṇaṁ bhaja vāsudevam
yat — whose; pāda — feet; paṅkaja — lotus; palāśa — petals or toes; vilāsa — enjoyment; bhaktyā — by devotional service; karma — fruitive activities; āśayam — desire; grathitam — hard knot; udgrathayanti — root out; santaḥ — devotees; tat — that; vat — like; na — never; rikta-matayaḥ — persons devoid of devotional service; yatayaḥ — ever-increasingly trying; api — even though; ruddha — stopped; srotaḥ-gaṇāḥ — the waves of sense enjoyment; tam — unto Him; araṇam — worthy to take shelter; bhaja — engage in devotional service; vāsudevam — unto Kṛṣṇa, the son of Vasudeva.
The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees — the jñānīs and yogīs — although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Kṛṣṇa, the son of Vasudeva.
kṛcchro mahān iha bhavārṇavam aplaveśāṁ
ṣaḍ-varga-nakram asukhena titīrṣanti
tat tvaṁ harer bhagavato bhajanīyam aṅghriṁ
kṛtvoḍupaṁ vyasanam uttara dustarārṇam
kṛcchraḥ — troublesome; mahān — very great; iha — here (in this life); bhava-arṇavam — ocean of material existence; aplava-īśām — of the nondevotees, who have not taken shelter of the lotus feet of the Supreme Personality of Godhead; ṣaṭ-varga — six senses; nakram — sharks; asukhena — with great difficulty; titīrṣanti — cross over; tat — therefore; tvam — you; hareḥ — of the Personality of Godhead; bhagavataḥ — of the Supreme; bhajanīyam — worthy of worship; aṅghrim — the lotus feet; kṛtvā — making; uḍupam — boat; vyasanam — all kinds of dangers; uttara — cross over; dustara — very difficult; arṇam — the ocean.
The ocean of nescience is very difficult to cross because it is infested with many dangerous sharks. Although those who are nondevotees undergo severe austerities and penances to cross that ocean, we recommend that you simply take shelter of the lotus feet of the Lord, which are like boats for crossing the ocean. Although the ocean is difficult to cross, by taking shelter of His lotus feet you will overcome all dangers.
sa evaṁ brahma-putreṇa
praśasyovāca taṁ nṛpaḥ
maitreyaḥ uvāca — the great sage Maitreya said; saḥ — the King; evam — thus; brahma-putreṇa — by the son of Lord Brahmā; kumāreṇa — by one of the Kumāras; ātma-medhasā — well versed in spiritual knowledge; darśita — being shown; ātma-gatiḥ — spiritual advancement; samyak — completely; praśasya — worshiping; uvāca — said; tam — unto him; nṛpaḥ — the King.
The great sage Maitreya continued: Being thus enlightened in complete spiritual knowledge by the son of Brahmā — one of the Kumāras, who was complete in spiritual knowledge — the King worshiped them in the following words.
kṛto me ’nugrahaḥ pūrvaṁ
tam āpādayituṁ brahman
bhagavan yūyam āgatāḥ
rājā uvāca — the King said; kṛtaḥ — done; me — unto me; anugrahaḥ — causeless mercy; pūrvam — formerly; hariṇā — by the Supreme Personality of Godhead, Lord Viṣṇu; ārta-anukampinā — compassionate for persons in distress; tam — that; āpādayitum — to confirm it; brahman — O brāhmaṇa; bhagavan — O powerful one; yūyam — all of you; āgatāḥ — have arrived here.
The King said: O brāhmaṇa, O powerful one, formerly Lord Viṣṇu showed me His causeless mercy, indicating that you would come to my house, and to confirm that blessing, you have all come.
niṣpāditaś ca kārtsnyena
sādhūcchiṣṭaṁ hi me sarvam
ātmanā saha kiṁ dade
niṣpāditaḥ ca — also the order is properly carried out; kārtsnyena — in full; bhagavadbhiḥ — by the representatives of the Supreme Personality of Godhead; ghṛṇālubhiḥ — by the most compassionate; sādhu-ucchiṣṭam — remnants of the foodstuffs of saintly persons; hi — certainly; me — mine; sarvam — everything; ātmanā — heart and soul; saha — with; kim — what; dade — shall give.
My dear brāhmaṇa, you have carried out the order thoroughly because you are also as compassionate as the Lord. It is my duty, therefore, to offer you something, but all I possess are but remnants of food taken by great saintly persons. What shall I give?
prāṇā dārāḥ sutā brahman
gṛhāś ca sa-paricchadāḥ
rājyaṁ balaṁ mahī kośa
iti sarvaṁ niveditam
prāṇāḥ — life; dārāḥ — wife; sutāḥ — children; brahman — O great brāhmaṇa; gṛhāḥ — home; ca — also; sa — with; paricchadāḥ — all paraphernalia; rājyam — kingdom; balam — strength; mahī — land; kośaḥ — treasury; iti — thus; sarvam — everything; niveditam — offered.
The King continued: Therefore, my dear brāhmaṇas, my life, wife, children, home, furniture and household paraphernalia, my kingdom, strength, land and especially my treasury are all offered unto you.
sainā-patyaṁ ca rājyaṁ ca
daṇḍa-netṛtvam eva ca
sarva lokādhipatyaṁ ca
sainā-patyam — post of commander-in-chief; ca — and; rājyam — post of ruler over the kingdom; ca — and; daṇḍa — ruling; netṛtvam — leadership; eva — certainly; ca — and; sarva — all; loka-adhipatyam — proprietorship of the planet; ca — and; veda-śāstra-vit — one who knows the purport of Vedic literature; arhati — deserves.
Since only a person who is completely educated according to the principles of Vedic knowledge deserves to be commander-in-chief, ruler of the state, the first to chastise or the proprietor of the whole planet, Pṛthu Mahārāja offered everything to the Kumāras.
svam eva brāhmaṇo bhuṅkte
svaṁ vaste svaṁ dadāti ca
svam — own; eva — certainly; brāhmaṇaḥ — the brāhmaṇa; bhuṅkte — enjoy; svam — own; vaste — clothing; svam — own; dadāti — gives in charity; ca — and; tasya — his; eva — certainly; anugraheṇa — by the mercy of; annam — food grains; bhuñjate — eats; kṣatriya-ādayaḥ — other divisions of society, headed by the kṣatriyas.
The kṣatriyas, vaiśyas and śūdras eat their food by virtue of the brāhmaṇas’ mercy. It is the brāhmaṇas who enjoy their own property, clothe themselves with their own property and give charity with their own property.
yair īdṛśī bhagavato gatir ātma-vāda
ekāntato nigamibhiḥ pratipāditā naḥ
tuṣyantv adabhra-karuṇāḥ sva-kṛtena nityaṁ
ko nāma tat pratikaroti vinoda-pātram
yaiḥ — by those; īdṛśī — such kind of; bhagavataḥ — of the Supreme Personality of Godhead; gatiḥ — progress; ātma-vāde — spiritual consideration; ekāntataḥ — in complete understanding; nigamibhiḥ — by Vedic evidences; pratipāditā — conclusively established; naḥ — unto us; tuṣyantu — be satisfied; adabhra — unlimited; karuṇāḥ — mercy; sva-kṛtena — by your own activity; nityam — eternal; kaḥ — who; nāma — no one; tat — that; pratikaroti — counteracts; vinā — without; uda-pātram — offering of water in cupped hands.
Pṛthu Mahārāja continued: How can such persons, who have rendered unlimited service by explaining the path of self-realization in relation to the Supreme Personality of Godhead, and whose explanations are given for our enlightenment with complete conviction and Vedic evidence, be repaid except by folded palms containing water for their satisfaction? Such great personalities can be satisfied only by their own activities, which are distributed amongst human society out of their unlimited mercy.
śīlaṁ tadīyaṁ śaṁsantaḥ
khe ’bhavan miṣatāṁ nṛṇām
maitreyaḥ uvāca — the great sage Maitreya continued to speak; te — they; ātma-yoga-patayaḥ — the masters of self-realization by devotional service; ādi-rājena — by the original king (Pṛthu); pūjitāḥ — being worshiped; śīlam — character; tadīyam — of the King; śaṁsantaḥ — eulogizing; khe — in the sky; abhavan — appeared; miṣatām — while observing; nṛṇām — of the people.
The great sage Maitreya continued: Being thus worshiped by Mahārāja Pṛthu, the four Kumāras, who were masters of devotional service, became very pleased. Indeed, they appeared in the sky and praised the character of the King, and everyone observed them.
vainyas tu dhuryo mahatāṁ
mena ātmany avasthitaḥ
vainyaḥ — the son of Vena Mahārāja (Pṛthu); tu — of course; dhuryaḥ — the chief; mahatām — of great personalities; saṁsthityā — being completely fixed; ādhyātma-śikṣayā — in the matter of self-realization; āpta — achieved; kāmam — desires; iva — like; ātmānam — in self-satisfaction; mene — considered; ātmani — in the self; avasthitaḥ — situated.
Amongst great personalities, Mahārāja Pṛthu was the chief by virtue of his fixed position in relation to spiritual enlightenment. He remained satisfied as one who has achieved all success in spiritual understanding.
karmāṇi ca yathā-kālaṁ
karmāṇi — activities; ca — also; yathā-kālam — befitting time and circumstances; yathā-deśam — befitting the place and situation; yathā-balam — befitting one’s own strength; yathā-ucitam — as far as possible; yathā-vittam — as far as one can spend money in this connection; akarot — performed; brahma-sāt — in the Absolute Truth; kṛtam — did.
Being self-satisfied, Mahārāja Pṛthu executed his duties as perfectly as possible according to the time and his situation, strength and financial position. His only aim in all his activities was to satisfy the Absolute Truth. In this way, he duly acted.
phalaṁ brahmaṇi sannyasya
karmādhyakṣaṁ ca manvāna
ātmānaṁ prakṛteḥ param
phalam — result; brahmaṇi — in the Absolute Truth; sannyasya — giving up; nirviṣaṅgaḥ — without being contaminated; samāhitaḥ — completely dedicated; karma — activity; adhyakṣam — superintendent; ca — and; manvānaḥ — always thinking of; ātmānam — the Supersoul; prakṛteḥ — of material nature; param — transcendental.
Mahārāja Pṛthu completely dedicated himself to be an eternal servant of the Supreme Personality of Godhead, transcendental to material nature. Consequently all the fruits of his activities were dedicated to the Lord, and he always thought of himself as the servant of the Supreme Personality of Godhead, who is the proprietor of everything.
gṛheṣu vartamāno ’pi
gṛheṣu — at home; vartamānaḥ — being present; api — although; saḥ — King Pṛthu; sāmrājya — the entire empire; śriyā — opulence; anvitaḥ — being absorbed in; na — never; asajjata — became attracted; indriya-artheṣu — for sense gratification; niḥ — nor; aham — I am; matiḥ — consideration; arka — the sun; vat — like.
Mahārāja Pṛthu, who was very opulent due to the prosperity of his entire empire, remained at home as a householder. Since he was never inclined to utilize his opulences for the gratification of his senses, he remained unattached, exactly like the sun, which is unaffected in all circumstances.
putrān utpādayām āsa
evam — thus; adhyātma-yogena — by the means of bhakti-yoga; karmāṇi — activities; anu — always; samācaran — executing; putrān — sons; utpādayām āsa — begotten; pañca — five; arciṣi — in his wife, Arci; ātma — own; sammatān — according to his desire.
Being situated in the liberated position of devotional service, Pṛthu Mahārāja not only performed all fruitive activities but also begot five sons by his wife, Arci. Indeed, all his sons were begotten according to his own desire.
haryakṣaṁ draviṇaṁ vṛkam
dadhāraikaḥ pṛthur guṇān
vijitāśvam — of the name Vijitāśva; dhūmrakeśam — of the name Dhūmrakeśa; haryakṣam — of the name Haryakṣa; draviṇam — of the name Draviṇa; vṛkam — of the name Vṛka; sarveṣām — of all; loka-pālānām — the governing heads of all planets; dadhāra — accepted; ekaḥ — one; pṛthuḥ — Pṛthu Mahārāja; guṇān — all qualities.
After begetting five sons, named Vijitāśva, Dhūmrakeśa, Haryakṣa, Draviṇa and Vṛka, Pṛthu Mahārāja continued to rule the planet. He accepted all the qualities of the deities who governed all other planets.
kāle sve sve ’cyutātmakaḥ
guṇaiḥ saṁrañjayan prajāḥ
gopīthāya — for the protection of; jagat-sṛṣṭeḥ — of the supreme creator; kāle — in due course of time; sve sve — own; acyuta-ātmakaḥ — being Kṛṣṇa conscious; manaḥ — mind; vāk — words; vṛttibhiḥ — by occupation; saumyaiḥ — very gentle; guṇaiḥ — by qualification; saṁrañjayan — pleasing; prajāḥ — the citizens.
Since Mahārāja Pṛthu was a perfect devotee of the Supreme Personality of Godhead, he wanted to protect the Lord’s creation by pleasing the various citizens according to their various desires. Therefore Pṛthu Mahārāja used to please them in all respects by his words, mentality, works and gentle behavior.
rājety adhān nāmadheyaṁ
sūryavad visṛjan gṛhṇan
pratapaṁś ca bhuvo vasu
rājā — the King; iti — thus; adhāt — took up; nāmadheyam — of the name; soma-rājaḥ — the king of the moon planet; iva — like; aparaḥ — on the other hand; sūrya-vat — like the sun-god; visṛjan — distributing; gṛhṇan — exacting; pratapan — by strong ruling; ca — also; bhuvaḥ — of the world; vasu — revenue.
Mahārāja Pṛthu became as celebrated a king as Soma-rāja, the king of the moon. He was also powerful and exacting, just like the sun-god, who distributes heat and light and at the same time exacts all the planetary waters.
mahendra iva durjayaḥ
dyaur ivābhīṣṭa-do nṛṇām
durdharṣaḥ — unconquerable; tejasā — by prowess; iva — like; agniḥ — fire; mahā-indraḥ — the King of heaven; iva — likened; durjayaḥ — insuperable; titikṣayā — by tolerance; dharitrī — the earth; iva — like; dyauḥ — the heavenly planets; iva — like; abhīṣṭa-daḥ — fulfilling desires; nṛṇām — of human society.
Mahārāja Pṛthu was so strong and powerful that no one could disobey his orders, any more than one could conquer fire itself. He was so strong that he was compared to Indra, the King of heaven, whose power is insuperable. On the other hand, Mahārāja Pṛthu was also as tolerant as the earth, and in fulfilling various desires of human society, he was like heaven itself.
varṣati sma yathā-kāmaṁ
parjanya iva tarpayan
samudra iva durbodhaḥ
varṣati — pouring; sma — used to; yathā-kāmam — as much as one can desire; parjanyaḥ — water; iva — like; tarpayan — pleasing; samudraḥ — the sea; iva — likened; durbodhaḥ — not understandable; sattvena — by existential position; acala — the hills; rāṭ iva — like the king of.
Just as rainfall satisfies everyone’s desires, Mahārāja Pṛthu 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.
dharma-rāḍ iva śikṣāyām
āścarye himavān iva
kuvera iva kośāḍhyo
guptārtho varuṇo yathā
dharma-rāṭ iva — like King Yamarāja (the superintendent of death); śikṣāyām — in education; āścarye — in opulence; himavān iva — like the Himālaya Mountains; kuveraḥ — the treasurer of the heavenly planets; iva — like; kośa-āḍhyaḥ — in the matter of possessing wealth; gupta-arthaḥ — secrecy; varuṇaḥ — the demigod named Varuṇa; yathā — like.
Mahārāja Pṛthu’s intelligence and education were exactly like that of Yamarāja, the superintendent of death. His opulence was comparable to the Himālaya Mountains, where all valuable jewels and metals are stocked. He possessed great riches like Kuvera, the treasurer of the heavenly planets, and no one could reveal his secrets, for they were like the demigod Varuṇa’s.
bhagavān bhūta-rāḍ iva
mātariśvā — the air; iva — like; sarva-ātmā — all-pervading; balena — by bodily strength; mahasā ojasā — by courage and power; aviṣahyatayā — by intolerance; devaḥ — the demigod; bhagavān — the most powerful; bhūta-rāṭ iva — like Rudra, or Sadāśiva.
In his bodily strength and in the strength of his senses, Mahārāja Pṛthu was as strong as the wind, which can go anywhere and everywhere. As far as his intolerance was concerned, he was just like the all-powerful Rudra expansion of Lord Śiva, or Sadāśiva.
kandarpa iva saundarye
manasvī mṛga-rāḍ iva
vātsalye manuvan nṛṇāṁ
prabhutve bhagavān ajaḥ
kandarpaḥ — Cupid; iva — like; saundarye — in beauty; manasvī — in thoughtfulness; mṛga-rāṭ iva — like the king of the animals, the lion; vātsalye — in affection; manu-vat — like Svāyambhuva Manu; nṛṇām — of human society; prabhutve — in the matter of controlling; bhagavān — the lord; ajaḥ — Brahmā.
In his bodily beauty he was just like Cupid, and in his thoughtfulness he was like a lion. In his affection he was just like Svāyambhuva Manu, and in his ability to control he was like Lord Brahmā.
ātmavattve svayaṁ hariḥ
bṛhaspatiḥ — the priest of the heavenly planets; brahma-vāde — in the matter of spiritual understanding; ātma-vattve — in the matter of self-control; svayam — personally; hariḥ — the Supreme Personality of Godhead; bhaktyā — in devotion; go — cow; guru — spiritual master; vipreṣu — unto the brāhmaṇas; viṣvaksena — the Personality of Godhead; anuvartiṣu — followers; hriyā — by shyness; praśraya-śīlābhyām — by most gentle behavior; ātma-tulyaḥ — exactly like his personal interest; para-udyame — in the matter of philanthropic work.
In his personal behavior, Pṛthu Mahārāja exhibited all good qualities, and in spiritual knowledge he was exactly like Bṛhaspati. In self-control he was like the Supreme Personality of Godhead Himself. As far as his devotional service was concerned, he was a great follower of devotees who were attached to cow protection and the rendering of all service to the spiritual master and the brāhmaṇas. He was perfect in his shyness and in his gentle behavior, and when he engaged in some philanthropic activity, he worked as if he were working for his own personal self.
trailokye tatra tatra ha
strīṇāṁ rāmaḥ satām iva
kīrtyā — by reputation; ūrdhva-gītayā — by loud declaration; pumbhiḥ — by the general public; trai-lokye — all over the universe; tatra tatra — here and there; ha — certainly; praviṣṭaḥ — entering; karṇa-randhreṣu — in the aural holes; strīṇām — of the women; rāmaḥ — Lord Rāmacandra; satām — of the devotees; iva — like.
Throughout the whole universe — in the higher, lower and middle planetary systems — Pṛthu Mahārāja’s reputation was loudly declared, and all ladies and saintly persons heard his glories, which were as sweet as the glories of Lord Rāmacandra.