07 Srimad Bhagavatam Canto 4 Part 1

"Srimad Bhagavatam, Fourth Canto, Part One"
by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

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1
1. Genealogical Table of the Daughters of Manu
TEXT 1
3H=
F ^ M d> l
d " H > F H ll ! ll
maitreya uvca
manos tu atarpy
tisra kany ca jajire
ktir devahti ca
prastir iti virut
SYNONYMS
maitreya uvcathe great sage Maitreya said; mano tuof Svyambhuva
Manu; atarpymin his wife atarp; tisrathree; kany
cadaughters also; jajiregave birth; ktinamed kti;
devahtinamed Devahti; caalso; prastinamed Prasti; itithus;
virutwell known.
TRANSLATION
r Maitreya said: Svyambhuva Manu begot three daughters in his wife
atarp, and their names were kti, Devahti and Prasti.
copyright 1998 Bhaktivedanta Book Trust International, all rights reserved www.krishna.com
2
PURPORT
First of all let us offer our respectful obeisances unto our spiritual master,
O Viupda r rmad Bhaktisiddhnta Sarasvat Gosvm Prabhupda, by
whose order I am engaged in this herculean task of writing commentary on the
rmad-Bhgavatam as the Bhaktivedanta purports. By his grace we have
finished three cantos already, and we are just trying to begin the Fourth
Canto. By his divine grace let us offer our respectful obeisances unto Lord
Caitanya, who began this Ka consciousness movement of
Bhgavata-dharma five hundred years ago, and through His grace let us offer
our obeisances to the six Gosvms, and then let us offer our obeisances to
Rdh and Ka, the spiritual couple who enjoy eternally in Vndvana with
Their cowherd boys and damsels in Vrajabhmi. Let us also offer our respectful
obeisances to all the devotees and eternal servitors of the Supreme Lord.
In this Fourth Canto of rmad-Bhgavatam there are thirty-one chapters,
and all these chapters describe the secondary creation by Brahm and the
Manus. The Supreme Lord Himself does the real creation by agitating His
material energy, and then, by His order, Brahma, the first living creature in
the universe, attempts to create the different planetary systems and their
inhabitants, expanding the population through his progeny, like Manu and
other progenitors of living entities, who work perpetually under the order of
the Supreme Lord. In the First Chapter of this Fourth Canto there are
descriptions of the three daughters of Svyambhuva Manu and their
descendants. The next six chapters describe the sacrifice performed by King
Daka and how it was spoiled. Thereafter the activities of Mahrja Dhruva
are described in five chapters. Then, in eleven chapters, the activities of King
Pthu are described, and the next eight chapters are devoted to the activities
of the Pracet kings.
As described in the first verse of this chapter, Svyambhuva Manu had
three daughters, named kti, Devahti and Prasti. Of these three
daughters, one daughter, Devahti, has already been described, along with her
3
husband, Kardama Muni, and her son, Kapila Muni. In this chapter the
descendants of the first daughter, kti, will specifically be described.
Svyambhuva Manu was the son of Brahm. Brahm had many other sons, but
Manu's name is specifically mentioned first because he was a great devotee of
the Lord. In this verse there is also the word ca, indicating that besides the
three daughters mentioned, Svyambhuva Manu also had two sons.
TEXT 2
d = "" l
d' ^ " ll - ll
kti rucaye prdd
api bhrtmat npa
putrik-dharmam ritya
atarpnumodita
SYNONYMS
ktimkti; rucayeunto the great sage Ruci; prdthanded over;
apialthough; bhrt-matmdaughter having a brother; npathe King;
putrikget the resultant son; dharmamreligious rites; rityataking
shelter; atarpby the wife of Svyambhuva Manu; anumoditabeing
sanctioned.
TRANSLATION
kti had two brothers, but in spite of her brothers, King Svyambhuva
Manu handed her over to Prajpati Ruci on the condition that the son born of
her be returned to Manu as his son. This he did in consultation with his wife,
atarp.
4
PURPORT
Sometimes a sonless person offers his daughter to a husband on the
condition that his grandson be returned to him to be adopted as his son and
inherit his property. This is called putrik-dharma, which means that by
execution of religious rituals one gets a son, although one is sonless by one's
own wife. But here we see extraordinary behavior in Manu, for in spite of his
having two sons, he handed over his first daughter to Prajpati Ruci on the
condition that the son born of his daughter be returned to him as his son. rla
Vivantha Cakravart hkura comments in this connection that King Manu
knew that the Supreme Personality of Godhead would take birth in the womb
of kti; therefore, in spite of having two sons, he wanted the particular son
born of kti because he was ambitious to have the Supreme Personality of
Godhead appear as his son and grandson. Manu is the lawgiver of mankind,
and since he personally executed the putrik-dharma, we may accept that such
a system may be adopted by mankind also. Thus, even though one has a son, if
one wants to have a particular son from one's daughter, one may give one's
daughter in charity on that condition. That is the opinion of rla Jva
Gosvm.
TEXT 3
F H =FF l
~ N QH= FH F' ll ll
prajpati sa bhagavn
rucis tasym ajjanat
mithuna brahma-varcasv
paramea samdhin
5
SYNONYMS
prajpatione who is entrusted with begetting children; sahe;
bhagavnthe most opulent; rucithe great sage Ruci; tasymin her;
ajjanatgave birth; mithunamcouple; brahma-varcasvspiritually very
much powerful; parameawith great strength; samdhinin trance.
TRANSLATION
Ruci, who was very powerful in his brahminical qualifications and was
appointed one of the progenitors of the living entities, begot one son and one
daughter by his wife, kti.
PURPORT
The word brahma-varcasv is very significant. Ruci was a brhmaa, and he
executed the brahminical duties very rigidly. As stated in Bhagavad-gt, the
brahminical qualifications are control of the senses, control of the mind,
cleanliness within and without, development of spiritual and material
knowledge, simplicity, truthfulness, faith in the Supreme Personality of
Godhead, etc. There are many qualities which indicate a brahminical
personality, and it is understood that Ruci followed all the brahminical
principles rigidly. Therefore he is specifically mentioned as brahma-varcasv.
One who is born of a brhmaa father but does not act as a brhmaa is called,
in Vedic language, a brahma-bandhu, and is calculated to be on the level of
dras and women. Thus in the Bhgavatam we find that Mahbhrata was
specifically compiled by Vysadeva for str-dra-brahma-bandhu [SB 1.4.25].
Str means women, dra means the lower class of civilized human society, and
brahma-bandhu means persons who are born in the families of brhmaas but
do not follow the rules and regulations carefully. All of these three classes are
called less intelligent; they have no access to the study of the Vedas, which are
6
specifically meant for persons who have acquired the brahminical
qualifications. This restriction is based not upon any sectarian distinction but
upon qualification. The Vedic literatures cannot be understood unless one has
developed the brahminical qualifications. It is regrettable, therefore, that
persons who have no brahminical qualifications and have never been trained
under a bona fide spiritual master nevertheless comment on Vedic literatures
like the rmad-Bhgavatam and other puras, for such persons cannot
deliver their real message. Ruci was considered a first-class brhmaa;
therefore he is mentioned here as brahma-varcasv, one who had full prowess
in brahminical strength.
TEXT 4
F 9 F FH^' d l
M F " ll H ll
yas tayo purua skd
viur yaja-svarpa-dhk
y str s daki bhter
aa-bhtnapyin
SYNONYMS
yaone who; tayoout of them; puruamale; sktdirectly;
viuthe Supreme Lord; yajaYaja; svarpa-dhkaccepting the form;
ythe other; strfemale; sshe; dakiDaki; bhteof the
goddess of fortune; aa-bhtbeing a plenary expansion; anapyinnever
to be separated.
TRANSLATION
7
Of the two children born of kti, the male child was directly an
incarnation of the Supreme Personality of Godhead, and His name was Yaja,
which is another name of Lord Viu. The female child was a partial
incarnation of Lakm, the goddess of fortune, the eternal consort of Lord
Viu.
PURPORT
Lakm, the goddess of fortune, is the eternal consort of Lord Viu. Here it
is stated that both the Lord and Lakm, who are eternal consorts, appeared
from kti simultaneously. Both the Lord and His consort are beyond this
material creation, as confirmed by many authorities (nryaa paro 'vyaktt);
therefore their eternal relationship cannot be changed, and Yaja, the boy
born of kti, later married the goddess of fortune.
TEXT 5
FH H =9 l
FH H " = " ll 7 ll
ninye sva-gha putry
putra vitata-rociam
svyambhuvo mud yukto
rucir jagrha dakim
SYNONYMS
ninyebrought to; sva-ghamhome; putryborn of the daughter;
putramthe son; vitata-rociamvery powerful; svyambhuvathe Manu
named Svyambhuva; mudbeing very pleased; yuktawith; rucithe
great sage Ruci; jagrhakept; dakimthe daughter named Daki.
8
TRANSLATION
Svyambhuva Manu very gladly brought home the beautiful boy named
Yaja, and Ruci, his son-in-law, kept with him the daughter, Daki.
PURPORT
Svyambhuva Manu was very glad to see that his daughter kti had given
birth to both a boy and girl. He was afraid that he would take one son and that
because of this his son-in-law Ruci might be sorry. Thus when he heard that a
daughter was born along with the boy, he was very glad. Ruci, according to his
promise, returned his male child to Svyambhuva Manu and decided to keep
the daughter, whose name was Daki. One of Lord Viu's names is Yaja
because He is the master of the Vedas. The name Yaja comes from yaju
pati, which means "Lord of all sacrifices." In the Yajur Veda there are
different ritualistic prescriptions for performing yajas, and the beneficiary of
all such yajas is the Supreme Lord, Viu. Therefore it is stated in
Bhagavad-gt (3.9), yajrtht karmaa: one should act, but one should
perform one's prescribed duties only for the sake of Yaja, or Viu. lf one does
not act for the satisfaction of the Supreme Personality of Godhead, or if one
does not perform devotional service, then there will be reactions to all one's
activities. It does not matter if the reaction is good or bad; if our activities are
not dovetailed with the desire of the Supreme Lord, or if we do not act in
Ka consciousness, then we shall be responsible for the results of all our
activities. There is always a reaction to every kind of action, but if actions are
performed for Yaja, there is no reaction. Thus if one acts for Yaja, or the
Supreme Personality of Godhead, one is not entangled in the material
condition, for it is mentioned in the Vedas and also in Bhagavad-gt that the
Vedas and the Vedic rituals are all meant for understanding the Supreme
Personality of Godhead, Ka. From the very beginning one should try to act
in Ka consciousness; that will free one from the reactions of material
9
activities.
TEXT 6
d H H 9 l
S 8 9 '" " ll ll
t kmayn bhagavn
uvha yaju pati
tuy toam panno
'janayad dvdatmajn
SYNONYMS
tmher; kmaynmdesiring; bhagavnthe Lord; uvhamarried;
yajumof all sacrifices; patimaster; tuymin His wife, who was very
much pleased; toamgreat pleasure; pannahaving obtained;
ajanayatgave birth; dvdaatwelve; tmajnsons.
TRANSLATION
The Lord of the ritualistic performance of yaja later married Daki, who
was anxious to have the Personality of Godhead as her husband, and in this
wife the Lord was also very much pleased to beget twelve children.
PURPORT
An ideal husband and wife are generally called Lakm-Nryaa to
compare them to the Lord and the goddess of fortune, for it is significant that
Lakm-Nryaa are forever happy as husband and wife. A wife should always
remain satisfied with her husband, and a husband should always remain
satisfied with his wife. In the Cakya-loka, the moral instructions of
10
Cakya Paita, it is said that if a husband and wife are always satisfied with
one another, then the goddess of fortune automatically comes. In other words,
where there is no disagreement between husband and wife, all material
opulence is present, and good children are born. Generally, according to Vedic
civilization, the wife is trained to be satisfied in all conditions, and the
husband, according to Vedic instruction, is required to please the wife with
sufficient food, ornaments and clothing. Then, if they are satisfied with their
mutual dealings, good children are born. In this way the entire world can
become peaceful, but unfortunately in this age of Kali there are no ideal
husbands and wives; therefore unwanted children are produced, and there is
no peace and prosperity in the present-day world.
TEXT 7
9 9 F 9 " BF l
$' dHH FH F " H = 9< ll O ll
toa pratoa santoo
bhadra ntir iaspati
idhma kavir vibhu svahna
sudevo rocano dvi-a
SYNONYMS
toaToa; pratoaPratoa; santoaSantoa; bhadraBhadra;
ntinti; iaspatiIaspati; idhmaIdhma; kaviKavi;
vibhuVibhu; svahnaSvahna; sudevaSudeva; rocanaRocana;
dvi-atwelve.
TRANSLATION
11
The twelve boys born of Yaja and Daki were named Toa, Pratoa,
Santoa, Bhadra, Snti, Iaspati, Idhma, Kavi, Vibhu, Svahna, Sudeva and
Rocana.
TEXT 8
9 " H F FH H l
= 9 F ll ll
tuit nma te dev
san svyambhuvntare
marci-mir ayo
yaja sura-gaevara
SYNONYMS
tuitthe category of the Tuitas; nmaof the name; teall of them;
devdemigods; sanbecame; svyambhuvathe name of the Manu;
antareat that period; marci-mirheaded by Marci; ayagreat sages;
yajathe incarnation of Lord Viu; sura-gaa-varathe king of the
demigods.
TRANSLATION
During the time of Svyambhuva Manu, these sons all became the demigods
collectively named the Tuitas. Marci became the head of the seven is, and
Yaja became the king of the demigods, Indra.
PURPORT
During the life of Svyambhuva Manu, six kinds of living entities were
generated from the demigods known as the Tuitas, from the sages headed by
12
Marci, and from descendants of Yaja, king of the demigods, and all of them
expanded their progeny to observe the order of the Lord to fill the universe
with living entities. These six kinds of living entities are known as manus,
devas, manu-putras, avatras, surevaras and is. Yaja, being the
incarnation of the Supreme Personality of Godhead, became the leader of the
demigods, Indra.
TEXT 9
H " F l
RH " ll \ ll
priyavratottnapdau
manu-putrau mahaujasau
tat-putra-pautra-naptm
anuvtta tad-antaram
SYNONYMS
priyavrataPriyavrata; uttnapdauUttnapda; manu-putrausons of
Manu; mah-ojasauvery great, powerful; tattheir; putrasons;
pautragrandsons; naptmgrandsons from the daughter;
anuvttamfollowing; tat-antaramin that Manu's period.
TRANSLATION
Svyambhuva Manu's two sons, Priyavrata and Uttnapda, became very
powerful kings, and their sons and grandsons spread all over the three worlds
during that period.
TEXT 10
13
" H " d" l
FN' H " ll ! ll
devahtim adt tta
kardamytmaj manu
tat-sambandhi ruta-prya
bhavat gadato mama
SYNONYMS
devahtimDevahti; adthanded over; ttamy dear son;
kardamyaunto the great sage Kardama; tmajmdaughter; manuLord
Svyambhuva Manu; tat-sambandhiin that connection;
ruta-pryamheard almost in full; bhavatby you; gadataspoken;
mamaby me.
TRANSLATION
My dear son, Svyambhuva Manu handed over his very dear daughter
Devahti to Kardama Muni. I have already spoken to you about them, and you
have heard about them almost in full.
TEXT 11
" N Q F H l
Ud F M H ll !! ll
dakya brahma-putrya
prasti bhagavn manu
pryacchad yat-kta sargas
14
tri-loky vitato mahn
SYNONYMS
dakyaunto Prajpati Daka; brahma-putryathe son of Lord Brahm;
prastimPrasti; bhagavnthe great personality; manuSvyambhuva
Manu; pryacchathanded over; yat-ktadone by whom; sargacreation;
tri-lokymin the three worlds; vitataexpanded; mahngreatly.
TRANSLATION
Svyambhuva Manu handed over his daughter Prasti to the son of Brahm
named Daka, who was also one of the progenitors of the living entities. The
descendants of Daka are spread throughout the three worlds.
TEXT 12
d" F H N Q9 m l
F F FH N ' ll !- ll
y kardama-sut prokt
nava brahmari-patnaya
ts prasti-prasava
procyamna nibodha me
SYNONYMS
ythose who; kardama-sutthe daughters of Kardama; proktwere
mentioned; navanine; brahma-igreat sages of spiritual knowledge;
patnayawives; tsmtheir; prasti-prasavamgenerations of sons and
grandsons; procyamnamdescribing; nibodhatry to understand; mefrom
15
me.
TRANSLATION
You have already been informed about the nine daughters of Kardama Muni,
who were handed over to nine different sages. I shall now describe the
descendants of those nine daughters. Please hear from me.
PURPORT
The Third Canto has already described how Kardama Muni begot nine
daughters in Devahti and how all the daughters were later handed over to
great sages like Marci, Atri and Vasiha.
TEXT 13
m = F d F 9 H d" l
d = ll ! ll
patn marces tu kal
suuve kardamtmaj
kayapa primna ca
yayor prita jagat
SYNONYMS
patnwife; marceof the sage named Marci; tualso; kalnamed Kal;
suuvegave birth; kardama-tmajdaughter of Kardama Muni;
kayapamof the name Kayapa; primnam caand of the name Prim;
yayoby whom; pritamspread all over; jagatthe world.
16
TRANSLATION
Kardama Muni's daughter Kal, who was married to Marci, gave birth to
two children, whose names were Kayapa and Prim. Their descendants are
spread all over the world.
TEXT 14
F H H = l
" Hd " =U FH ll !H ll
primsta viraja
vivaga ca parantapa
devakuly hare pda-
aucd ybht sarid diva
SYNONYMS
primPrim; astabegot; virajama son named Viraja; vivagam
caand named Vivaga; param-tapaO annihilator of enemies;
devakulyma daughter named Devakuly; hareof the Supreme
Personality of Godhead; pda-auctby the water which washed His lotus
feet; yshe; abhtbecame; sarit divathe transcendental water within
the banks of the Ganges.
TRANSLATION
My dear Vidura, of the two sons, Kayapa and Prim, Prim begot
three children, namely Viraja, Vivaga and Devakuly. Of these three,
Devakuly was the water which washed the lotus feet of the Personality of
Godhead and which later on transformed into the Ganges of the heavenly
17
planets.
PURPORT
Of the two sons Kayapa and Prim, herein Prim's descendants are
described. An elaborate description of these descendants will be given in the
Sixth Canto. It is also understood herein that Devakuly is the presiding deity
of the River Ganges, which comes down from the heavenly planets to this
planet and is accepted to be sanctified because it touched the lotus feet of the
Supreme Personality of Godhead, Hari.
TEXT 15
F & F F F l
" " H FF F N QFH ll !7 ll
atre patny anasy tr
jaje suyaasa sutn
datta durvsasa somam
tmea-brahma-sambhavn
SYNONYMS
atreof Atri Muni; patnwife; anasynamed Anasy; trnthree;
jajebore; su-yaasavery famous; sutnsons; dattamDatttreya;
durvsasamDurvs; somamSoma (the moon-god); tmathe Supersoul;
aLord iva; brahmaLord Brahm; sambhavnincarnations of.
TRANSLATION
Anasy, the wife of Atri Muni, gave birth to three very famous
sonsSoma, Datttreya and Durvswho were partial representations of
18
Lord Viu, Lord iva and Lord Brahm. Soma was a partial representation of
Lord Brahm, Datttreya was a partial representation of Lord Viu, and
Durvs was a partial representation of Lord iva.
PURPORT
In this verse we find the words tma-a-brahma-sambhavn. tma means
the Supersoul, or Viu, a means Lord iva, and brahma means the
four-headed Lord Brahm. The three sons born of AnasyDatttreya,
Durvs and Somawere born as partial representations of these three
demigods. tma is not in the category of the demigods or living entities
because He is Viu; therefore He is described as vibhinna-bhtnm. The
Supersoul, Viu, is the seed-giving father of all living entities, including
Brahm and Lord iva. Another meaning of the word tma may be accepted in
this way: the principle who is the Supersoul in every tma, or, one may say, the
soul of everyone, became manifested as Datttreya, because the word aa,
part and parcel, is used here.
In Bhagavad-gt the individual souls are also described as parts of the
Supreme Personality of Godhead, or Supersoul, so why not accept that
Datttreya was one of those parts? Lord iva and Lord Brahm are also
described here as parts, so why not accept all of them as ordinary individual
souls? The answer is that the manifestations of Viu and those of the ordinary
living entities are certainly all parts and parcels of the Supreme Lord, and no
one is equal to Him, but among the parts and parcels there are different
categories. In the Varha Pura it is nicely explained that some of the parts
are sva and some are vibhinna. Vibhinna parts are called jvas, and
sva parts are in the Viu category. In the jva category, the vibhinna
parts and parcels, there are also gradations. That is explained in the Viu
Pura, where it is clearly stated that the individual parts and parcels of the
Supreme Lord are subject to being covered by the external energy, called
illusion, or my. Such individual parts and parcels, who can travel to any part
of the Lord's creation, are called sarva-gata and are suffering the pangs of
19
material existence. They are proportionately freed from the coverings of
ignorance under material existence according to different levels of work and
under different influences of the modes of material nature. For example, the
sufferings of jvas situated in the mode of goodness are less than those of jvas
situated in the mode of ignorance. Pure Ka consciousness, however, is the
birthright of all living entities because every living entity is part and parcel of
the Supreme Lord. The consciousness of the Lord is also in the part and parcel,
and according to the proportion to which that consciousness is cleared of
material dirt, the living entities are differently situated. In the Vednta-stra,
the living entities of different gradations are compared to candles or lamps
with different candle power. For example, some electric bulbs have the power
of one thousand candles, some have the power of five hundred candles, some
the power of one hundred candles, some fifty candles, etc., but all electric
bulbs have light. Light is present in every bulb, but the gradations of light are
different. Similarly, there are gradations of Brahman. The Viu sva
expansions of the Supreme Lord in different Viu forms are like lamps, Lord
iva is also like a lamp, and the supreme candle power, or the
one-hundred-percent light, is Ka. The viu-tattva has ninety-four percent,
the iva-tattva has eighty-four percent, Lord Brahm has seventy-eight
percent, and the living entities are also like Brahm, but in the conditioned
state their power is still more dim. There are gradations of Brahman, and no
one can deny this fact. Therefore the words tmea-brahma-sambhavn
indicate that Datttreya was directly part and parcel of Viu, whereas
Durvs and Soma were parts and parcels of Lord iva and Lord Brahm.
TEXT 16
H" 3H=
F B F~ H l
dd9 H " ll ! ll
20
vidura uvca
atrer ghe sura-reh
sthity-utpatty-anta-hetava
kicic cikravo jt
etad khyhi me guro
SYNONYMS
vidura uvcar Vidura said; atre ghein the house of Atri;
sura-rehchief demigods; sthitimaintenance; utpatticreation;
antadestruction; hetavacauses; kicitsomething; cikravadesiring
to do; jtappeared; etatthis; khyhitell; meto me; guromy dear
spiritual master.
TRANSLATION
After hearing this, Vidura inquired from Maitreya: My dear master, how is
it that the three deities Brahm, Viu and iva, who are the creator,
maintainer and destroyer of the whole creation, became the offspring of the
wife of Atri Muni?
PURPORT
The inquisitiveness of Vidura was quite fitting, for he understood that
when the Supersoul, Lord Brahm and Lord iva all appeared through the
person of Anasy, the wife of Atri Muni, there must have been some great
purpose. Otherwise why should they have appeared in such a way?
TEXT 17
3H=
N Q = " F 8HN QH" H l
21
F H d " F F~ ll !O ll
maitreya uvca
brahma codita sv
atrir brahma-vid vara
saha patny yayv ka
kuldri tapasi sthita
SYNONYMS
maitreya uvcar Maitreya i said; brahmaby Lord Brahm;
coditabeing inspired; saufor creation; atriAtri; brahma-vidmof
the persons learned in spiritual knowledge; varathe chief; sahawith;
patnywife; yayauwent; kamto the mountain named ka;
kula-adrimgreat mountain; tapasifor austerities; sthitaremained.
TRANSLATION
Maitreya said: When Lord Brahm ordered Atri Muni to create generations
after marrying Anasy, Atri Muni and his wife went to perform severe
austerities in the valley of the mountain known as ka.
TEXT 18
F F FNd dd l
H F " 8 H ' F ll ! ll
tasmin prasna-stabaka-
paloka-knane
vrbhi sravadbhir udghue
nirvindhyy samantata
22
SYNONYMS
tasminin that; prasna-stabakabunches of flowers; palapala trees;
aokaaoka trees; knanein the forest garden; vrbhiby the waters;
sravadbhiflowing; udghuein sound; nirvindhyyof the River
Nirvindhy; samantataeverywhere.
TRANSLATION
In that mountain valley flows a river named Nirvindhy. On the bank of the
river are many aoka trees and other plants full of pala flowers, and there is
always the sweet sound of water flowing from a waterfall. The husband and
wife reached that beautiful place.
TEXT 19
F H9 l
B" d" ' ll !\ ll
prymena sayamya
mano vara-ata muni
atihad eka-pdena
nirdvandvo 'nila-bhojana
SYNONYMS
prymenaby practice of the breathing exercise; sayamyacontrolling;
manamind; vara-atamone hundred years; munithe great sage;
atihatremained there; eka-pdenastanding on one leg;
nirdvandvawithout duality; anilaair; bhojanaeating.
23
TRANSLATION
There the great sage concentrated his mind by the yogic breathing exercises,
and thereby controlling all attachment, he remained standing on one leg only,
eating nothing but air, and stood there on one leg for one hundred years.
TEXT 20
U ' H " l
F Q H = ll - ll
araa ta prapadye 'ha
ya eva jagad-vara
prajm tma-sam mahya
prayacchatv iti cintayan
SYNONYMS
araamtaking shelter; tamunto Him; prapadyesurrender; ahamI;
yaone who; evacertainly; jagat-varamaster of the universe;
prajmson; tma-sammlike Himself; mahyamunto me;
prayacchatulet Him give; itithus; cintayanthinking.
TRANSLATION
He was thinking: May the Lord of the universe, of whom I have taken
shelter, kindly he pleased to offer me a son exactly like Him.
PURPORT
It appears that the great sage Atri Muni had no specific idea of the Supreme
24
Personality of Godhead. Of course, he must have been conversant with the
Vedic information that there is a Supreme Personality of Godhead who is the
creator of the universe, from whom everything emanated, who maintains this
created manifestation, and in whom the entire manifestation is conserved
after dissolution. Yato v imni bhtni (Taittirya Upaniad 3.1.1). The Vedic
mantras give us information of the Supreme Personality of Godhead, so Atri
Muni concentrated his mind upon that Supreme Personality of Godhead, even
without knowing His name, just to beg from Him a child exactly on His level.
This kind of devotional service, in which knowledge of God's name is lacking,
is also described in Bhagavad-gt where the Lord says that four kinds of men
with backgrounds of pious activities come to Him asking for what they need.
Atri Muni wanted a son exactly like the Lord, and therefore he is not supposed
to have been a pure devotee, because he had a desire to be fulfilled, and that
desire was material. Although he wanted a son exactly like the Supreme
Personality of Godhead, this desire was material because he did not want the
Personality of Godhead Himself, but only a child exactly like Him. If he had
desired the Supreme Personality of Godhead as his child, he would have been
completely free of material desires because he would have wanted the Supreme
Absolute Truth, but because he wanted a similar child, his desire was material.
Thus Atri Muni cannot be counted among the pure devotees.
TEXT 21
H 'F l
' F HM ll -! ll
tapyamna tri-bhuvana
prymaidhasgnin
nirgatena muner mrdhna
samkya prabhavas traya
25
SYNONYMS
tapyamnamwhile practicing austerities; tri-bhuvanamthe three worlds;
prymapractice by breathing exercise; edhasfuel; agninby the fire;
nirgatenaissuing out; muneof the great sage; mrdhnathe top of the
head; samkyalooking over; prabhava trayathe three great gods
(Brahm, Viu and Mahevara).
TRANSLATION
While Atri Muni was engaged in these severe austerities, a blazing fire came
out of his head by virtue of his breathing exercise, and that fire was seen by the
three principal deities of the three worlds.
PURPORT
According to rla Jva Gosvm, the fire of pryma is mental
satisfaction. That fire was perceived by the Supersoul, Viu, and thereby Lord
Brahm and iva also perceived it. Atri Muni, by his breathing exercise,
concentrated on the Supersoul, or the Lord of the universe. As confirmed in
Bhagavad-gt, the Lord of the universe is Vsudeva (vsudeva sarvam iti [Bg.
7.19]), and, by the direction of Vsudeva, Lord Brahm and Lord iva work.
Therefore, on the direction of Vsudeva, both Lord Brahm and Lord iva
perceived the severe penance adopted by Atri Muni, and thus they were
pleased to come down, as stated in the next verse.
TEXT 22
F 'H F{HU' l
HFF" " ll -- ll
26
apsaro-muni-gandharva-
siddha-vidydharoragai
vityamna-yaasas
tad-rama-pada yayu
SYNONYMS
apsaraheavenly society women; munigreat sages;
gandharvainhabitants of the Gandharva planet; siddhaof Siddhaloka;
vidydharaother demigods; uragaithe inhabitants of Ngaloka;
vityamnabeing spread; yaasafame, reputation; tathis;
rama-padamhermitage; yayuwent.
TRANSLATION
At that time, the three deities approached the hermitage of Atri Muni,
accompanied by the denizens of the heavenly planets, such as the celestial
beauties, the Gandharvas, the Siddhas, the Vidydharas and the Ngas. Thus
they entered the rama of the great sage, who had become famous by his
austerities.
PURPORT
It is advised in the Vedic literatures that one should take shelter of the
Supreme Personality of Godhead, who is the Lord of the universe and the
master of creation, maintenance and dissolution. He is known as the
Supersoul, and when one worships the Supersoul, all other deities, such as
Brahm and iva, appear with Lord Viu because they are directed by the
Supersoul.
TEXT 23
27
" HF HU l
3B d" "" HN '9 ll - ll
tat-prdurbhva-sayoga-
vidyotita-man muni
uttihann eka-pdena
dadara vibudharabhn
SYNONYMS
tattheir; prdurbhvaappearance; sayogasimultaneously;
vidyotitaenlightened; manin the mind; munithe great sage;
uttihanbeing awakened; eka-pdenaeven on one leg; dadarasaw;
vibudhademigods; abhnthe great personalities.
TRANSLATION
The sage was standing on one leg, but as soon as he saw that the three deities
had appeared before him, he was so pleased to see them all together that despite
great difficulty he approached them on one leg.
TEXT 24
"BH" H F~ ' & l
H 9 FF F~ FH FH > > = ll -H ll
praamya daavad bhmv
upatasthe 'rhajali
va-hasa-supara-sthn
svai svai cihnai ca cihnitn
28
SYNONYMS
praamyaoffering obeisances; daa-vatlike a rod; bhmauground;
upatasthefell down; arhaaall paraphernalia for worship; ajalifolded
hands; vabull; hasaswan; suparathe Garua bird; sthnsituated;
svaiown; svaiown; cihnaiby symbols; caand; cihnitnbeing
recognized.
TRANSLATION
Thereafter he began to offer prayers to the three deities, who were seated on
different carriersa bull, a swan and Garuaand who held in their hands a
drum, kua grass and a discus. The sage offered them his respects by falling
down like a stick.
PURPORT
Daa means "a long rod," and vat means "like." Before a superior, one has
to fall down on the ground just like a stick, and this sort of offering of respect
is called daavat. Atri i offered his respect to the three deities in that way.
They were identified by their different carriers and different symbolic
representations. In that connection it is stated here that Lord Viu was
sitting on Garua, a big aquiline bird, and was carrying in His hand a disc,
Brahm was sitting on a swan and had in his hand kua grass, and Lord iva
was sitting on a bull and carrying in his hand a small drum called a amaru.
Atri i recognized them by their symbolic representations and different
carriers, and thus he offered them prayers and respects.
TEXT 25
d H d F" l
29
" =9 ll -7 ll
kpvalokena hasad-
vadanenopalambhitn
tad-roci pratihate
nimlya munir aki
SYNONYMS
kp-avalokenaglancing with mercy; hasatsmiling; vadanenawith faces;
upalambhitnappearing very much satisfied; tattheir; rociby the
glaring effulgence; pratihatebeing dazzled; nimlyaclosing; munithe
sage; akihis eyes.
TRANSLATION
Atri Muni was greatly pleased to see that the three devas were gracious
towards him. His eyes were dazzled by the effulgence of their bodies, and
therefore he closed his eyes for the time being.
PURPORT
Since the deities were smiling, he could understand that they were pleased
with him. Their glaring bodily effulgence was intolerable to his eyes, so he
closed them for the time being.
TEXTS 26-27
= F H &FHF & l
\ F H= FH dF ll - ll
H=
30
H HF~ 9 H
H " l
N QH 'F H
F d H H $ ll -O ll
cetas tat-pravaa yujann
astvt sahatjali
lakay sktay vc
sarva-loka-garyasa
atrir uvca
vivodbhava-sthiti-layeu vibhajyamnair
my-guair anuyuga vighta-deh
te brahma-viu-giri praato 'smy aha vas
tebhya ka eva bhavat ma ihopahta
SYNONYMS
cetaheart; tat-pravaamfixing on them; yujanmaking;
astvtoffered prayers; sahata-ajaliwith folded hands;
lakayecstatic; sktayprayers; vcwords; sarva-lokaall over the
world; garyasahonorable; atri uvcaAtri said; vivathe universe;
udbhavacreation; sthitimaintenance; layeuin destruction;
vibhajyamnaibeing divided; my-guaiby the external modes of
nature; anuyugamaccording to different millenniums; vightaaccepted;
dehbodies; tethey; brahmaLord Brahm; viuLord Viu;
giriLord iva; praatabowed; asmiam; ahamI; vaunto you;
tebhyafrom them; kawho; evacertainly; bhavatmof you; meby
me; ihahere; upahtacalled for.
TRANSLATION
31
But since his heart was already attracted by the deities, somehow or other he
gathered his senses, and with folded hands and sweet words he began to offer
prayers to the predominating deities of the universe. The great sage Atri said: O
Lord Brahm, Lord Viu and Lord iva, you have divided yourself into three
bodies by accepting the three modes of material nature, as you do in every
millennium for the creation, maintenance and dissolution of the cosmic
manifestation. I offer my respectful obeisances unto all of you and beg to
inquire whom of you three I have called by my prayer.
PURPORT
Atri i called for the Supreme Personality of Godhead, jagad-vara, the
Lord of the universe. The Lord must exist before the creation, otherwise how
could He be its Lord? If someone constructs a big building, this indicates that
he must have existed before the building was constructed. Therefore the
Supreme Lord, the creator of the universe, must be transcendental to the
material modes of nature. But it is known that Viu takes charge of the mode
of goodness, Brahm takes charge of the mode of passion, and Lord iva takes
charge of the mode of ignorance. Therefore Atri Muni said, "That jagad-vara,
the Lord of the universe, must be one of you, but since three of you have
appeared, I cannot recognize whom I have called. You are all so kind. Please let
me know who is actually jagad-vara, the Lord of the universe." In fact, Atri
i was doubtful about the constitutional position of the Supreme Lord, Viu,
but he was quite certain that the Lord of the universe cannot be one of the
creatures created by my. His very inquiry about whom he had called
indicates that he was in doubt about the constitutional position of the Lord.
Therefore he prayed to all three, "Kindly let me know who is the
transcendental Lord of the universe." He was certain, of course, that not all of
them could he the Lord, but the Lord of the universe was one of the three.
TEXT 28
32
d H HH' '
>d d~ l
F F ' " "
N F" HF ll - ll
eko mayeha bhagavn vividha-pradhnai
citt-kta prajananya katha nu yyam
atrgats tanu-bht manaso 'pi drd
brta prasdata mahn iha vismayo me
SYNONYMS
ekaone; mayby me; ihahere; bhagavngreat personality;
vividhavarious; pradhnaiby paraphernalia; citt-ktafixed in mind;
prajananyafor begetting a child; kathamwhy; nuhowever; yyamall
of you; atrahere; gatappeared; tanu-bhtmof the embodied;
manasathe minds; apialthough; drtfrom far beyond; brtakindly
explain; prasdatabeing merciful to me; mahnvery great; ihathis;
vismayadoubt; meof mine.
TRANSLATION
I called for the Supreme Personality of Godhead, desiring a son like Him,
and I thought of Him only. But although He is far beyond the mental
speculation of man, all three of you have come here. Kindly let me know how
you have come, for I am greatly bewildered about this.
PURPORT
Atri Muni was confidently aware that the Supreme Personality of Godhead
is the Lord of the universe, so he prayed for the one Supreme Lord. He was
33
surprised, therefore, that three of them appeared.
TEXT 29
3H=
$ F H= H F HN '9 l
\ H= F 9 ll -\ ll
maitreya uvca
iti tasya vaca rutv
trayas te vibudharabh
pratyhu lakay vc
prahasya tam i prabho
SYNONYMS
maitreya uvcathe sage Maitreya said; itithus; tasyahis; vacawords;
rutvafter hearing; traya teall three; vibudhademigods;
abhchiefs; pratyhureplied; lakaygentle; vcvoices;
prahasyasmiling; tamunto him; imthe great sage; prabhoO mighty
one.
TRANSLATION
The great sage Maitreya continued: Upon hearing Atri Muni speak in that
way, the three great deities smiled, and they replied in the following sweet
words.
TEXT 30
"H 3=
34
~ d F F H ~ l
FFF N Q ' H ll ll
dev cu
yath ktas te sakalpo
bhvya tenaiva nnyath
sat-sakalpasya te brahman
yad vai dhyyati te vayam
SYNONYMS
dev cuthe demigods replied; yathas; ktadone; teby you;
sakalpadetermination; bhvyamto be done; tena evaby that; na
anyathnot otherwise; sat-sakalpasyaone whose determination is never
lost; teof you; brahmanO dear brhmaa; yatthat which; vaicertainly;
dhyyatimeditating; teall of them; vayamwe are.
TRANSLATION
The three deities told Atri Muni: Dear brhmaa, you are perfect in your
determination, and therefore as you have decided, so it will happen; it will not
happen otherwise. We are all the same person upon whom you were meditating,
and therefore we have all come to you.
PURPORT
Atri Muni unspecifically thought of the Personality of Godhead, the Lord
of the universe, although he had no clear idea of the Lord of the universe nor
of His specific form. Mah-Viu, from whose breathing millions of universes
emanate and into whom they are again withdrawn, may be accepted as the
Lord of the universe. Garbhodakay Viu, from whose abdomen sprouted
the lotus flower which is the birthplace of Brahm, may also be considered the
35
Lord of the universe. Similarly, Krodakay Viu, who is the Supersoul of
all living entities, may also be considered the Lord of the universe. Then,
under the order of Krodakay Viu, the Viu form within this universe,
Lord Brahm and Lord iva may also be accepted as the Lords of the universe.
Viu is the Lord of the universe because He is its maintainer. Similarly,
Brahm creates the different planetary systems and the population, so he also
may be considered the Lord of the universe. Or Lord iva, who is ultimately
the destroyer of the universe, also may be considered its Lord. Therefore, since
Atri Muni did not specifically mention whom he wanted, all threeBrahm,
Viu and Lord ivacame before him. They said, "Since you were thinking
of having a son exactly like the Supreme Personality of Godhead, the Lord of
the universe, your determination will be fulfilled." In other words, one's
determination is fulfilled according to the strength of one's devotion. As stated
in Bhagavad-gt (9.25): ynti deva-vrat devn pitn ynti pit-vrat. If one is
attached to a particular demigod, one is promoted to the abode of that
demigod; if one is attached to the Pits, or forefathers, one is promoted to their
planet; and similarly if one is attached to the Supreme Personality of Godhead,
Ka, one is promoted to the abode of Lord Ka. Atri Muni had no clear
conception of the Lord of the universe; therefore the three presiding deities
who are actually the lords of the universe in the three departments of the
modes of nature all came before him. Now, according to the strength of his
determination for a son, his desire would be fulfilled by the grace of the Lord.
TEXT 31
~F" F dH l
H ' l " HMF = ll ! ll
athsmad-aa-bhts te
tmaj loka-virut
bhavitro 'ga bhadra te
36
visrapsyanti ca te yaa
SYNONYMS
athatherefore; asmatour; aa-bhtplenary expansions; teyour;
tmajsons; loka-virutvery famous in the world; bhavitrain the
future will be born; agadear great sage; bhadramall good fortune;
teunto you; visrapsyantiwill spread; caalso; teyour; yaareputation.
TRANSLATION
You will have sons who will represent a partial manifestation of our potency,
and because we desire all good fortune for you, those sons will glorify your
reputation throughout the world.
TEXT 32
H dH "H F l
FF F" 9 F ll - ll
eva kma-vara dattv
pratijagmu surevar
sabhjits tayo samyag
dampatyor miatos tata
SYNONYMS
evamthus; kma-varamdesired benediction; dattvoffering;
pratijagmureturned; sura-varthe chief demigods; sabhjitbeing
worshiped; tayowhile they; samyakperfectly; dampatyothe husband
and wife; miatowere looking on; tatafrom there.
37
TRANSLATION
Thus, while the couple looked on, the three deities Brahm, Viu and
Mahevara disappeared from that place after bestowing upon Atri Muni the
benediction.
TEXT 33
F ' " = Q ' " H F H l
" H F F N ' lF ll ll
somo 'bhd brahmao 'ena
datto vios tu yogavit
durvs akarasyo
nibodhgirasa praj
SYNONYMS
somathe king of the moon planet; abhtappeared; brahmaaof Lord
Brahm; aenapartial expansion; dattaDatttreya; vioof Viu;
tubut; yoga-vitvery powerful yog; durvsDurvs; akarasya
aapartial expansion of Lord iva; nibodhajust try to understand;
agirasaof the great sage Agir; prajgenerations.
TRANSLATION
Thereafter, from the partial representation of Brahm, the moon-god was
born of them; from the partial representation of Viu, the great mystic
Datttreya was born; and from the partial representation of akara [Lord
iva], Durvs was born. Now you may hear from me of the many sons of
Agir.
38
TEXT 34
{ H lF m =M 'F dd l
FH d d = ~ F~ ll H ll
raddh tv agirasa patn
catasro 'sta kanyak
sinvl kuh rk
caturthy anumatis tath
SYNONYMS
raddhraddh; tubut; agirasaof Agir i; patnwife;
catasrafour; astagave birth; kanyakdaughters; sinvlSinvl;
kuhKuh; rkRk; caturththe fourth one; anumatiAnumati;
tathalso.
TRANSLATION
Agir's wife, raddh, gave birth to four daughters, named Sinvl, Kuh,
Rk and Anumati.
TEXT 35
HHF FH =9 ' l
3~ H F" = QB> N F ll 7 ll
tat-putrv aparv st
khytau svrocie 'ntare
utathyo bhagavn skd
39
brahmiha ca bhaspati
SYNONYMS
tathis; putrausons; aparauothers; stmwere born; khytauvery
famous; svrociein the Svrocia millennium; antareof the Manu;
utathyaUtathya; bhagavnvery mighty; sktdirectly; brahmiha
cafully spiritually advanced; bhaspatiBhaspati.
TRANSLATION
Besides these four daughters, she also had another two sons. One of them
was known as Utathya, and the other was the learned scholar Bhaspati.
TEXT 36
F 'F = H H l
F ' " ll ll
pulastyo 'janayat patnym
agastya ca havirbhuvi
so 'nya-janmani dahrgnir
virav ca mah-tap
SYNONYMS
pulastyathe sage Pulastya; ajanayatbegot; patnymin his wife;
agastyamthe great sage Agastya; caalso; havirbhuviin Havirbh;
sahe (Agastya); anya-janmaniin the next birth; dahra-agnithe
digesting fire; viravVirav; caand; mah-tapgreatly powerful
because of austerity.
40
TRANSLATION
Pulastya begot in his wife, Havirbh, one son of the name Agastya, who in
his next birth became Dahrgni. Besides him, Pulastya begot another very great
and saintly son, whose name was Virav.
TEXT 37
F " H d N FHBHBF l
H d d > ~F H9 ll O ll
tasya yaka-patir deva
kuberas tv iavi-suta
rvaa kumbhakara ca
tathnyasy vibhaa
SYNONYMS
tasyahis; yaka-patithe king of the Yakas; devademigod;
kuberaKuvera; tuand; iaviof Iavi; sutason;
rvaaRvaa; kumbhakaraKumbhakara; caalso; tathso;
anyasymin the other; vibhaaVibhaa.
TRANSLATION
Virav had two wives. The first wife was Iavi, from whom Kuvera, the
master of all Yakas, was born, and the next wife was named Kein, from
whom three sons were born-Rvaa, Kumbhakara and Vibhaa.
TEXT 38
41
F F F F l
d B H F F = ll ll
pulahasya gatir bhry
trn asta sat sutn
karmareha varysa
sahiu ca mah-mate
SYNONYMS
pulahasyaof Pulaha; gatiGati; bhrywife; trnthree; astagave
birth; satchaste; sutnsons; karma-rehamvery expert in fruitive
activities; varysamvery respectable; sahiumvery tolerant; caalso;
mah-mateO great Vidura.
TRANSLATION
Gati, the wife of the sage Pulaha, gave birth to three sons, named
Karmareha, Varyn and Sahiu, and all of them were great sages.
PURPORT
Gati, the wife of Pulaha, was the fifth daughter of Kardama Muni. She was
very faithful to her husband, and all her sons were as good as he.
TEXT 39
HF l
998FM H N Q F ll \ ll
krator api kriy bhry
42
vlakhilyn asyata
n ai-sahasri
jvalato brahma-tejas
SYNONYMS
kratoof the great sage Kratu; apialso; kriyKriy; bhrywife;
vlakhilynjust like Vlakhilya; asyatabegot; nsages; aisixty;
sahasrithousand; jvalatavery brilliant; brahma-tejasby dint of the
Brahman effulgence.
TRANSLATION
Kratu's wife, Kriy, gave birth to sixty thousand great sages, named the
Vlakhilyas. All these sages were greatly advanced in spiritual knowledge, and
their bodies were illuminated by such knowledge.
PURPORT
Kriy was the sixth daughter of Kardama Muni, and she produced sixty
thousand sages, who were known as the Vlakhilyas because they all retired
from family life as vnaprasthas.
TEXT 40
3 HFBF l
=d 'F FR N Q9 ' ll H ll
rjy jajire putr
vasihasya parantapa
citraketu-pradhns te
sapta brahmarayo 'mal
43
SYNONYMS
rjymin rj; jajiretook birth; putrsons; vasihasyaof the great
sage Vasiha; parantapaO great one; citraketuCitraketu;
pradhnheaded by; teall the sons; saptaseven; brahma-ayagreat
sages with spiritual knowledge; amalwithout contamination.
TRANSLATION
The great sage Vasiha begot in his wife, rj, sometimes called Arundhat,
seven spotlessly great sages, headed by the sage named Citraketu.
TEXT 41
=d F => H H = l
3N HF U U H" ' ll H! ll
citraketu suroci ca
viraj mitra eva ca
ulbao vasubhdyno
dyumn akty-dayo 'pare
SYNONYMS
citraketuCitraketu; suroci caand Suroci; virajViraj;
mitraMitra; evaalso; caand; ulbaaUlbaa;
vasubhdynaVasubhdyna; dyumnDyumn; akti-dayasons
headed by akti; aparefrom his other wife.
TRANSLATION
44
The names of these seven sages are as follows: Citraketu, Suroci, Viraj,
Mitra, Ulbaa, Vasubhdyna and Dyumn. Some other very competent sons
were born from Vasiha's other wife.
PURPORT
rj, who is sometimes known as Arundhat and was the wife of Vasiha,
was the ninth daughter of Kardama Muni.
TEXT 42
=FH~H m ' H l
"'F H N ' ll H- ll
cittis tv atharvaa patn
lebhe putra dhta-vratam
dadhyacam avairasa
bhgor vaa nibodha me
SYNONYMS
cittiCitti; tualso; atharvaaof Atharv; patnwife; lebhegot;
putramson; dhta-vratamcompletely dedicated to a vow;
dadhyacamDadhyaca; avairasamAvair; bhgo
vaamgenerations of Bhgu; nibodhatry to understand; mefrom me.
TRANSLATION
Citti, wife of the sage Atharv, gave birth to a son named Avair by
accepting a great vow called Dadhyaca. Now you may hear from me about the
descendants of the sage Bhgu.
45
PURPORT
The wife of Atharv known as Citti is also known as Snti. She was the
eighth daughter of Kardama Muni.
TEXT 43
l
' = H' = H ll H ll
bhgu khyty mah-bhga
patny putrn ajjanat
dhtra ca vidhtra
riya ca bhagavat-parm
SYNONYMS
bhguthe great sage Bhgu; khytymin his wife, Khyti;
mah-bhgagreatly fortunate; patnymunto the wife; putrnsons;
ajjanatgave birth; dhtramDht; caalso; vidhtramVidht;
riyama daughter named r; ca bhagavat-parmand a great devotee of the
Lord.
TRANSLATION
The sage Bhgu was highly fortunate. In his wife, known as Khyti, he begot
two sons, named Dht and Vidht, and one daughter, named r, who was
very much devoted to the Supreme Personality of Godhead.
TEXT 44
46
= H F F " l
H dB H = ll HH ll
yati niyati caiva
sute merus tayor adt
tbhy tayor abhavat
mkaa pra eva ca
SYNONYMS
yatimyati; niyatimNiyati; ca evaalso; sutedaughters; meruthe
sage Meru; tayounto those two; adtgave in marriage; tbhymout of
them; tayoboth of them; abhavatmappeared; mkaaMkaa;
praPra; evacertainly; caand.
TRANSLATION
The sage Meru had two daughters, named yati and Niyati, whom he gave
in charity to Dht and Vidht. yati and Niyati gave birth to two sons,
Mkaa and Pra.
TEXT 45
d B dBF " l
dH> H F H F ll H7 ll
mrkaeyo mkaasya
prd vedair muni
kavi ca bhrgavo yasya
bhagavn uan suta
47
SYNONYMS
mrkaeyaMrkaeya; mkaasyaof Mkaa; prtfrom Pra;
vedairVedair; munigreat sage; kavi caof the name Kavi;
bhrgavaof the name Bhrgava; yasyawhose; bhagavngreatly
powerful; uanukrcrya; sutason.
TRANSLATION
From Mkaa, Mrkaeya Muni was born, and from Pra the sage
Vedair, whose son was Uan [ukrcrya], also known as Kavi. Thus Kavi
also belonged to the descendants of the Bhgu dynasty.
TEXTS 46-47
d F H l
9 d" " F d~FH ll H ll
H 'F FU l
F H " 3 Q ll HO ll
ta ete munaya kattar
lokn sargair abhvayan
ea kardama-dauhitra-
santna kathitas tava
vata raddadhnasya
sadya ppa-hara para
prasti mnav daka
upayeme hy ajtmaja
48
SYNONYMS
tethey; eteall; munayagreat sages; kattaO Vidura; loknthe
three worlds; sargaiwith their descendants; abhvayanfilled; eathis;
kardamaof the sage Kardama; dauhitragrandsons; santnaoffspring;
kathitaalready spoken; tavaunto you; vatahearing;
raddadhnasyaof the faithful; sadyaimmediately; ppa-harareducing
all sinful activities; paragreat; prastimPrasti; mnavmdaughter of
Manu; dakaKing Daka; upayememarried; hicertainly;
aja-tmajason of Brahm.
TRANSLATION
My dear Vidura, the population of the universe was thus increased by the
descendants of these sages and the daughters of Kardama. Anyone who hears
the descriptions of this dynasty with faith will be relieved from all sinful
reactions. Another of Manu's daughters, known as Prasti, married the son of
Brahm named Daka.
TEXT 48
F FF " 9 B = l
""{ ~ d H ll H ll
tasy sasarja duhit
oamala-locan
trayodadd dharmya
tathaikm agnaye vibhu
SYNONYMS
49
tasymunto her; sasarjacreated; duhitdaughters; oaasixteen;
amala-locanwith lotuslike eyes; trayodaathirteen; adtgave;
dharmyato Dharma; tathso; ekmone daughter; agnayeto Agni;
vibhuDaka.
TRANSLATION
Daka begot sixteen very beautiful daughters with lotuslike eyes in his wife
Prasti. Of these sixteen daughters, thirteen were given in marriage to Dharma,
and one daughter was given to Agni.
TEXTS 49-52
d H d H" l
{ " F 8 8 ll H\ ll
N { ' m l
{F F" " ll 7 ll
F " 8 F 8F l
" ~ N {F ll 7! ll
' F F l
FH H 9 ll 7- ll
pitbhya ek yuktebhyo
bhavyaik bhava-cchide
raddh maitr day ntis
tui pui kriyonnati
buddhir medh titik hrr
mrtir dharmasya patnaya
raddhsta ubha maitr
50
prasdam abhaya day
nti sukha muda tui
smaya puir asyata
yoga kriyonnatir darpam
artha buddhir asyata
medh smti titik tu
kema hr praraya sutam
mrti sarva-guotpattir
nara-nryav
SYNONYMS
pitbhyato the Pits; ekmone daughter; yuktebhyathe assembled;
bhavyato Lord iva; ekmone daughter; bhava-chidewho delivers from
the material entanglement; raddh, maitr, day, nti, tui, pui, kriy,
unnati, buddhi, medh, titik, hr, mrtinames of thirteen daughters of
Daka; dharmasyaof Dharma; patnayathe wives; raddhraddh;
astagave birth to; ubhamubha; maitrMaitr; prasdamPrasda;
abhayamAbhaya; dayDay; ntiSnti; sukhamSukha;
mudamMuda; tuiTui; smayamSmaya; puiPui; asyatagave
birth to; yogamYoga; kriyKriy; unnatiUnnati; darpamDarpa;
arthamArtha; buddhiBuddhi; asyatabegot; medhMedh;
smtimSmti; titikTitik; tualso; kemamKema; hrHr;
prarayamPraraya; sutamson; mrtiMrti; sarva-guaof all
respectable qualities; utpattithe reservoir; nara-nryaauboth Nara and
Nryaa; the two sages.
TRANSLATION
One of the remaining two daughters was given in charity to the Pitloka,
where she resides very amicably, and the other was given to Lord iva, who is
51
the deliverer of sinful persons from material entanglement. The names of the
thirteen daughters of Daka who were given to Dharma are raddh, Maitr,
Day, Snti, Tui, Pui, Kriy, Unnati, Buddhi, Medh, Titik, Hr and
Mrti. These thirteen daughters produced the following sons: raddh gave
birth to ubha, Maitr produced Prasda, Day gave birth to Abhaya, Snti gave
birth to Sukha, Tui gave birth to Muda, Pui gave birth to Smaya, Kriy gave
birth to Yoga, Unnati gave birth to Darpa, Buddhi gave birth to Artha, Medh
gave birth to Smti, Titik gave birth to Kema, and Hr gave birth to
Praraya. Mrti, a reservoir of all respectable qualities, gave birth to r
Nara-Nryaa, the Supreme Personality of Godhead.
TEXT 53
" H"F H l
F dd H F " F '" ll 7 ll
yayor janmany ado vivam
abhyanandat sunirvtam
mansi kakubho vt
prasedu sarito 'draya
SYNONYMS
yayoboth of whom (Nara and Nryaa); janmanion the appearance;
adathat; vivamuniverse; abhyanandatbecame glad; su-nirvtamfull
of joy; mansieveryone's mind; kakubhathe directions; vtthe air;
prasedubecame pleasant; saritathe rivers; adrayathe mountains.
TRANSLATION
On the occasion of the appearance of Nara-Nryaa, the entire world was
52
full of joy. Everyone's mind became tranquil, and thus in all directions the air,
the rivers and the mountains became pleasant.
TEXTS 54-55
"HU d F H 8 l
F 8 H F 8 'H d ll 7H ll
F M " F l l
" H N Q" FH 3F~ 8H ll 77 ll
divy avdyanta tryi
petu kusuma-vaya
munayas tuuvus tu
jagur gandharva-kinnar
ntyanti sma striyo devya
st parama-magalam
dev brahmdaya sarve
upatasthur abhiavai
SYNONYMS
diviin the heavenly planets; avdyantavibrated; tryia band of
instruments; petuthey showered; kusumaof flowers; vayashowers;
munayathe sages; tuuvuchanted Vedic prayers; tupacified;
jagubegan to sing; gandharvathe Gandharvas; kinnarthe Kinnaras;
ntyanti smadanced; striyathe beautiful damsels; devyaof the
heavenly planets; stwere visible; parama-magalamthe highest good
fortune; devthe demigods; brahma-dayaBrahm and others;
sarveall; upatasthuworshiped; abhiavaiwith respectful prayers.
53
TRANSLATION
In the heavenly planets, bands began to play, and they showered flowers
from the sky. The pacified sages chanted Vedic prayers, the denizens of heaven
known as the Gandharvas and Kinnaras sang, the beautiful damsels of the
heavenly planets danced, and in this way, at the time of the appearance of
Nara-Nryaa, all signs of good fortune were visible. Just at that time, great
demigods like Brahm also offered their respectful prayers.
TEXT 56
"H 3=
H= "
^ "H = l
' F" 9 U
" >d 9 F ll 7 ll
dev cu
yo myay viracita nijaytmanda
khe rpa-bhedam iva tat-praticakaya
etena dharma-sadane i-mrtindya
prducakra puruya nama parasmai
SYNONYMS
devthe demigods; cusaid; yawho; myayby the external
energy; viracitamwas created; nijayby His own; tmanibeing situated
in Him; idamthis; khein the sky; rpa-bhedambunches of clouds; ivaas
if; tatof Himself; praticakayafor manifesting; etenawith this;
dharma-sadanein the house of Dharma; i-mrtinwith the form of a
54
sage; adyatoday; prducakraappeared; puruyaunto the Personality
of Godhead; namarespectful obeisances; parasmaithe Supreme.
TRANSLATION
The demigods said: Let us offer our respectful obeisances unto the
transcendental Personality of Godhead, who created as His external energy this
cosmic manifestation, which is situated in Him as the air and clouds are
situated in space, and who has now appeared in the form of Nara-Nryaa i
in the house of Dharma.
PURPORT
The universal form of the Lord is the cosmic manifestation, which is an
exhibition of the external energy of the Supreme Personality of Godhead. In
space there are innumerable varieties of planets and also the air, and in the air
there are variously colored clouds, and sometimes we see airplanes running
from one place to another. Thus the entire cosmic manifestation is full of
variety, but actually that variety is a manifestation of the external energy of
the Supreme Lord, and that energy is situated in Him. Now the Lord Himself,
after manifesting His energy, appeared within the creation of His energy,
which is simultaneously one with and different from Himself, and therefore
the demigods offered their respects to the Supreme Personality of Godhead,
who manifests Himself in such varieties. There are some philosophers, called
nondualists, who because of their impersonal conception think that varieties
are false. In this verse it is specifically stated, yo myay viracitam. This
indicates that the varieties are a manifestation of the energy of the Supreme
Personality of Godhead. Thus because the energy is nondifferent from the
Godhead, the varieties are also factual. The material varieties may be
temporary, but they are not false. They are a reflection of the spiritual
varieties. Here the word praticakaya, "there are varieties," announces the
glories of the Supreme Personality of Godhead, who appeared as
55
Nara-Nryaa i and who is the origin of all varieties of material nature.
TEXT 57
F ' F~d F 8
FH F H l
" "" d H d
d H" ll 7O ll
so 'ya sthiti-vyatikaropaamya sn
sattvena na sura-gan anumeya-tattva
dyd adabhra-karuena vilokanena
yac chr-niketam amala kipatravindam
SYNONYMS
sathat; ayamHe; sthitiof the created world; vyatikaracalamities;
upaamyafor destroying; sncreated; sattvenaby the mode of
goodness; naus; sura-ganthe demigods; anumeya-tattvaunderstood
by the Vedas; dytglance over; adabhra-karuenamerciful;
vilokanenaglance; yatwhich; r-niketamthe home of the goddess of
fortune; amalamspotless; kipatasupersedes; aravindamlotus.
TRANSLATION
Let that Supreme Personality of Godhead, who is understood by truly
authorized Vedic literature and who has created peace and prosperity to destroy
all calamities of the created world, be kind enough to bestow His glance upon
the demigods. His merciful glance can supersede the beauty of the spotless lotus
flower which is the home of the goddess of fortune.
56
PURPORT
The Supreme Personality of Godhead, who is the origin of the cosmic
manifestation, is covered by the wonderful activities of material nature, just as
outer space or the illumination of the sun and moon is sometimes covered by
clouds or dust. It is very difficult to find the origin of the cosmic manifestation;
therefore material scientists conclude that nature is the ultimate cause of all
manifestations. But from stra, or authentic literature like Bhagavad-gt and
other Vedic scriptures, we understand that behind this wonderful cosmic
manifestation is the Supreme Personality of Godhead, and in order to
maintain the regular procedures of the cosmic manifestation and to be visible
to the eyes of persons who are in the mode of goodness, the Lord appears. He is
the cause of the creation and dissolution of the cosmic manifestation. The
demigods therefore prayed for His merciful glance upon them in order to be
blessed.
TEXT 58
H F F HH8 l
='H d = '" ll 7 ll
eva sura-gaais tta
bhagavantv abhiutau
labdhvalokair yayatur
arcitau gandhamdanam
SYNONYMS
evamthus; sura-gaaiby the demigods; ttaO Vidura;
bhagavantauthe Supreme Personality of Godhead; abhiutauhaving been
praised; labdhahaving obtained; avalokaithe glance (of mercy);
57
yayatudeparted; arcitauhaving been worshiped; gandha-mdanamto
the Gandhamdana Hill.
TRANSLATION
[Maitreya said:] O Vidura, thus the demigods worshiped with prayers the
Supreme Personality of Godhead appearing as the sage Nara-Nryaa. The
Lord glanced upon them with mercy and then departed for Gandhamdana Hill.
TEXT 59
H H H H l
= H d " d ^ ll 7\ ll
tv imau vai bhagavato
harer av ihgatau
bhra-vyayya ca bhuva
kau yadu-kurdvahau
SYNONYMS
tauboth; imauthese; vaicertainly; bhagavataof the Supreme
Personality of Godhead; hareof Hari; aaupart and parcel expansion;
ihahere (in this universe); gatauhas appeared; bhra-vyayyafor
mitigation of the burden; caand; bhuvaof the world; kauthe two
Kas (Ka and Arjuna); yadu-kuru-udvahauwho are the best of the Yadu
and Kuru dynasties respectively.
TRANSLATION
That Nara-Nryaa i, who is a partial expansion of Ka, has now
58
appeared in the dynasties of Yadu and Kuru, in the forms of Ka and Arjuna
respectively, to mitigate the burden of the world.
PURPORT
Nryaa is the Supreme Personality of Godhead, and Nara is a part of the
Supreme Personality of Godhead, Nryaa. Thus the energy and the
energetic together are the Supreme Personality of Godhead. Maitreya
informed Vidura that Nara, the portion of Nryaa, had appeared in the
family of the Kurus and that Nryaa, the plenary expansion of Ka, had
come as Ka, the Supreme Personality of Godhead, with the purpose of
delivering suffering humanity from the pangs of material burdens. In other
words, Nryaa i was now present in the world in the forms of Ka and
Arjuna.
TEXT 60
FH> M l
Hd H = = = ll ll
svhbhimnina cgner
tmajs trn ajjanat
pvaka pavamna ca
uci ca huta-bhojanam
SYNONYMS
svhSvh, the wife of Agni; abhimninathe presiding deity of fire;
caand; agnefrom Agni; tmajnsons; trnthree; ajjanatproduced;
pvakamPvaka; pavamnam caand Pavamna; ucim caand uci;
huta-bhojanameating the oblations of sacrifice.
59
TRANSLATION
The predominating deity of fire begot in his wife, Svh, three children,
named Pvaka, Pavamna and uci, who exist by eating the oblations offered to
the fire of sacrifice.
PURPORT
After describing the descendants of the thirteen wives of Dharma, who
were all daughters of Daka, Maitreya now describes the fourteenth daughter
of Daka, Svh, and her three sons. Oblations offered in the sacrificial fire are
meant for the demigods, and on behalf of the demigods the three sons of Agni
and Svh, namely Pvaka, Pavamna and uci, accept the oblations.
TEXT 61
' FH =H = l
H d Fd ll ! ll
tebhyo 'gnaya samabhavan
catvriac ca paca ca
ta evaikonapacat
ska pit-pitmahai
SYNONYMS
tebhyafrom them; agnayafire-gods; samabhavanwere produced;
catvriatforty; caand; pacafive; caand; tethey; evacertainly;
ekona-pacatforty-nine; skamalong with; pit-pitmahaiwith the
fathers and grandfather.
60
TRANSLATION
From those three sons another forty-five descendants were generated, who
are also fire-gods. The total number of fire-gods is therefore forty-nine,
including the fathers and the grandfather.
PURPORT
The grandfather is Agni, and the sons are Pvaka, Pavamna and uci.
Counting these four, plus forty-five grandsons, there are altogether forty-nine
different fire-gods.
TEXT 62
H d d N QH" l
$8 ^ ' F ll - ll
vaitnike karmai yan-
nmabhir brahma-vdibhi
gneyya iayo yaje
nirpyante 'gnayas tu te
SYNONYMS
vaitnikeoffering of oblations; karmaithe activity; yatof the fire-gods;
nmabhiby the names; brahma-vdibhiby impersonalist brhmaas;
gneyyafor Agni; iayasacrifices; yajein the sacrifice;
nirpyanteare the objective; agnayathe forty-nine fire-gods; tubut;
tethose.
61
TRANSLATION
These forty-nine fire-gods are the beneficiaries of the oblations offered in
the Vedic sacrificial fire by impersonalist brhmaas.
PURPORT
Impersonalists who perform Vedic fruitive sacrifices are attracted to the
various fire-gods and offer oblations in their name. The forty-nine fire-gods
are described herewith.
TEXT 63
H N 9" F l
F ' F 9 m " FH' ll ll
agnivtt barhiada
saumy pitara jyap
sgnayo 'nagnayas te
patn dkya svadh
SYNONYMS
agnivttthe Agnivttas; barhiadathe Barhiadas; saumythe
Saumyas; pitarathe forefathers; jyapthe jyapas; sa-agnayathose
whose means is by fire; anagnayathose whose means is without fire;
temof them; patnthe wife; dkyathe daughter of Daka;
svadhSvadh.
TRANSLATION
62
The Agnivttas, the Barhiadas, the Saumyas and the jyapas are the Pits.
They are either sgnika or niragnika. The wife of all these Pits is Svadh, who
is the daughter of King Daka.
TEXT 64
"' d H ' FH' l
3 N QH" H ll H ll
tebhyo dadhra kanye dve
vayun dhri svadh
ubhe te brahma-vdinyau
jna-vijna-prage
SYNONYMS
tebhyafrom them; dadhraproduced; kanyedaughters; dvetwo;
vayunmVayun; dhrimDhri; svadhSvadh; ubheboth of
them; tethey; brahma-vdinyauimpersonalists;
jna-vijna-pra-geexpert in both transcendental and Vedic knowledge.
TRANSLATION
Svadh, who was offered to the Pits, begot two daughters named Vayun
and Dhri, both of whom were impersonalists and were expert in
transcendental and Vedic knowledge.
TEXT 65
HF m F H " H H l
63
F" ll 7 ll
bhavasya patn tu sat
bhava devam anuvrat
tmana sada putra
na lebhe gua-lata
SYNONYMS
bhavasyaof Bhava (Lord iva); patnthe wife; tubut; satnamed Sati;
bhavamto Bhava; devama demigod; anuvratfaithfully engaged in
service; tmanaof herself; sadamsimilar; putrama son; na lebhedid
not obtain; gua-lataby good qualities and by character.
TRANSLATION
The sixteenth daughter, whose name was Sat, was the wife of Lord iva.
She could not produce a child, although she always faithfully engaged in the
service of her husband.
TEXT 66
^ FH HF 9 l
" HU F ll ll
pitary apratirpe sve
bhavyngase ru
aprauhaivtmantmnam
ajahd yoga-sayut
SYNONYMS
64
pitarias a father; apratirpeunfavorable; sveher own; bhavyaunto
Lord iva; angasefaultless; ruwith anger; aprauhbefore attaining
maturity; evaeven; tmanby herself; tmnamthe body; ajahtgave
up; yoga-sayutby mystic yoga.
TRANSLATION
The reason is that Sat's father, Daka, used to rebuke Lord iva in spite of
iva's faultlessness. Consequently, before attaining a mature age, Sat gave up
her body by dint of yogic mystic power.
PURPORT
Lord iva, being the head of all mystic yogs, never even constructed a
home for his residence. Sati was the daughter of a great king, Daka, and
because his youngest daughter, Sati, selected as her husband Lord iva, King
Daka was not very much satisfied with her. Therefore whenever she met her
father, he unnecessarily criticized her husband, although Lord iva was
faultless. Because of this, before attaining a mature age Sati gave up the body
given by her father, Daka, and therefore she could not produce a child.
Thus end the Bhaktivedanta purports of the Fourth Canto, First Chapter, of the
rmad-Bhgavatam, entitled "Genealogical Table of the Daughters of Manu."
2. Daka Curses Lord iva
TEXT 1
65
H" 3H=
H H B " " HF l
H9ddF"" F ll ! ll
vidura uvca
bhave lavat rehe
dako duhit-vatsala
vidveam akarot kasmd
andtytmaj satm
SYNONYMS
vidura uvcaVidura said; bhavetowards Lord iva; lavatmamong the
gentle; rehethe best; dakaDaka; duhit-vatsalabeing affectionate
towards his daughter; vidveamenmity; akarotdid exhibit; kasmtwhy;
andtyaneglecting; tmajmhis own daughter; satmSat.
TRANSLATION
Vidura inquired: Why was Daka, who was so affectionate towards his
daughter, envious of Lord iva, who is the best among the gentle? Why did he
neglect his daughter Sat?
PURPORT
In the Second Chapter of the Fourth Canto, the cause of the dissension
between Lord iva and Daka, which was due to a great sacrifice arranged by
Daka for the pacification of the entire universe, is explained. Lord iva is
described here as the best of the gentle because he is not envious of anyone, he
is equal to all living entities, and all other good qualities are present in his
personality. The word iva means "all auspicious." No one can be an enemy of
66
Lord iva's, for he is so peaceful and renounced that he does not even
construct a house for his residence, but lives underneath a tree, always
detached from all worldly things. The personality of Lord iva symbolizes the
best of gentleness. Why, then, was Daka, who offered his beloved daughter to
such a gentle personality, inimical towards Lord iva so intensely that Sat, the
daughter of Daka and wife of Lord iva, gave up her body?
TEXT 2
dF == H H l
d~ 8 " H ll - ll
kas ta carcara-guru
nirvaira nta-vigraham
tmrma katha dvei
jagato daivata mahat
SYNONYMS
kawho (Daka); tamhim (Lord iva); cara-acaraof the whole world
(both animate and inanimate); gurumthe spiritual master;
nirvairamwithout enmity; nta-vigrahamhaving a peaceful personality;
tma-rmamsatisfied in himself; kathamhow; dveihates; jagataof
the universe; daivatamdemigod; mahatthe great.
TRANSLATION
Lord iva, the spiritual master of the entire world, is free from enmity, is a
peaceful personality, and is always satisfied in himself. He is the greatest among
the demigods. How is it possible that Daka could be inimical towards such an
auspicious personality?
67
PURPORT
Lord iva is described here as carcara-guru, the spiritual master of all
animate and inanimate objects. He is sometimes known as Bhtantha, which
means "the worshipable deity of the dull-headed." Bhta is also sometimes
taken to indicate the ghosts. Lord iva takes charge of reforming persons who
are ghosts and demons, not to speak of others, who are godly; therefore he is
the spiritual master of everyone, both the dull and demoniac and the highly
learned Vaiavas. It is also stated, vaiavn yath ambhu: ambhu, Lord
iva, is the greatest of all Vaiavas. On one hand he is the worshipable object
of the dull demons, and on the other he is the best of all Vaiavas, or
devotees, and he has a sampradya called the Rudra-sampradya. Even if he is
an enemy or is sometimes angry, such a personality cannot be the object of
envy, so Vidura, in astonishment, asked why he was taken as such, especially
by Daka. Daka is also not an ordinary person. He is a Prajpati, in charge of
fathering population, and all his daughters are highly elevated, especially Sati.
The word sat means "the most chaste." Whenever there is consideration of
chastity, Sati, this wife of Lord iva and daughter of Daka, is considered first.
Vidura, therefore, was astonished. "Daka is such a great man," he thought,
"and is the father of Sati. And Lord iva is the spiritual master of everyone.
How then could there possibly be so much enmity between them that Sati, the
most chaste goddess, could give up her body because of their quarrel?"
TEXT 3
" N Q F = l
H 9F F " FF ll ll
etad khyhi me brahman
jmtu vaurasya ca
68
vidveas tu yata prs
tatyaje dustyajn sat
SYNONYMS
etatthus; khyhiplease tell; meto me; brahmanO brhmaa;
jmtuof the son-in-law (Lord iva); vaurasyaof the father-in-law
(Daka); caand; vidveaquarrel; tuas to; yatafrom what cause;
prnher life; tatyajegave up; dustyajnwhich is impossible to give up;
satSati.
TRANSLATION
My dear Maitreya, to part with one's life is very difficult. Would you kindly
explain to me how such a son-in-law and father-in-law could quarrel so bitterly
that the great goddess Sat could give up her life?
TEXT 4
3H=
HF F F 9 l
~ FH F ' ll H ll
maitreya uvca
pur viva-sj satre
samet paramaraya
tathmara-ga sarve
snug munayo 'gnaya
SYNONYMS
maitreya uvcathe sage Maitreya said; purformerly (at the time of
69
Svyambhuva Manu); viva-sjmof the creators of the universe; satreat a
sacrifice; sametwere assembled; parama-ayathe great sages;
tathand also; amara-gathe demigods; sarveall; sa-anugalong
with their followers; munayathe philosophers; agnayathe fire-gods.
TRANSLATION
The sage Maitreya said: In a former time, the leaders of the universal
creation performed a great sacrifice in which all the great sages, philosophers,
demigods and fire-gods assembled with their followers.
PURPORT
Upon being asked by Vidura, the sage Maitreya began to explain the cause
of the misunderstanding between Lord iva and Daka, because of which the
goddess Sat gave up her body. Thus begins the history of a great sacrifice
performed by the leaders of the universal creation, namely Marci, Daka and
Vasiha. These great personalities arranged for a great sacrifice, for which
demigods like Indra and the fire-gods assembled with their followers. Lord
Brahm and Lord iva were also present.
TEXT 5
H8 9 " _d H =9 l
H d H F" ll 7 ll
tatra praviam ayo
dvrkam iva roci
bhrjamna vitimira
kurvanta tan mahat sada
70
SYNONYMS
tatrathere; praviamhaving entered; ayathe sages; dvseeing;
arkamthe sun; ivajust like; rociwith luster; bhrjamnamshining;
vitimiramfree from darkness; kurvantammaking; tatthat; mahatgreat;
sadaassembly.
TRANSLATION
When Daka, the leader of the Prajpatis, entered that assembly, his
personal bodily luster as bright as the effulgence of the sun, the entire assembly
was illuminated, and all the assembled personalities became insignificant in his
presence.
TEXT 6
3"B F"FF FH' F l
H H = FR= F ll ll
udatihan sadasys te
sva-dhiyebhya sahgnaya
te viric arva ca
tad-bhskipta-cetasa
SYNONYMS
udatihanstood up; sadasythe members of the assembly; tethey;
sva-dhiyebhyafrom their own seats; saha-agnayaalong with the
fire-gods; teexcept for; viricmBrahm; arvamiva; caand;
tathis (Daka's); bhsaby the luster; kiptaare influenced;
71
cetasathose whose minds.
TRANSLATION
Influenced by his personal bodily luster, all the fire-gods and other
participants in that great assembly, with the exceptions of Lord Brahm and
Lord iva, gave up their own sitting places and stood in respect for Daka.
TEXT 7
F"FF" H F' Fd l
d H 9F" " ll O ll
sadasas-patibhir dako
bhagavn sdhu sat-kta
aja loka-guru natv
niasda tad-jay
SYNONYMS
sadasaof the assembly; patibhiby the leaders; dakaDaka;
bhagavnthe possessor of all opulences; sdhuproperly; sat-ktawas
welcomed; ajamto the unborn (Brahm); loka-gurumto the teacher of the
universe; natvmaking obeisances; niasdasat down; tat-jayby his
(Brahm's) order.
TRANSLATION
Daka was adequately welcomed by the president of the great assembly, Lord
Brahm. After offering Lord Brahm respect, Daka, by the order of Brahm,
properly took his seat.
72
TEXT 8
S B " _ "" l
3H= H = H "H ll ll
pr-niaa ma dv
nmyat tad-andta
uvca vma cakurbhym
abhivkya dahann iva
SYNONYMS
prkbefore; niaambeing seated; mamLord iva; dvseeing; na
amyatdid not tolerate; tatby him (iva); andtanot being respected;
uvcasaid; vmamdishonest; cakurbhymwith both eyes;
abhivkyalooking at; dahanburning; ivaas if.
TRANSLATION
Before taking his seat, however, Daka was very much offended to see Lord
iva sitting and not showing him any respect. At that time, Daka became
greatly angry, and, his eyes glowing, he began to speak very strongly against
Lord iva.
PURPORT
Lord iva, being the son-in-law of Daka, was expected to show his
father-in-law respect by standing with the others, but because Lord Brahm
and Lord iva are the principal demigods, their positions are greater than
Daka's. Daka, however, could not tolerate this, and he took it as an insult by
his son-in-law. Previously, also, he was not very much satisfied with Lord iva,
73
for iva looked very poor and was niggardly in dress.
TEXT 9
N Q9 F" H F l
F' N H H = F ll \ ll
ryat brahmarayo me
saha-dev sahgnaya
sdhn bruvato vtta
njnn na ca matsart
SYNONYMS
ryatmhear; brahma-ayaO sages among the brhmaas; meunto
me; saha-devO demigods; saha-agnayaO fire-gods; sdhnmof the
gentle; bruvataspeaking; vttamthe manners; nanot; ajntfrom
ignorance; na caand not; matsartfrom envy.
TRANSLATION
All sages, brhmaas and fire-gods present, please hear me with attention,
for I speak about the manners of gentle persons. I do not speak out of ignorance
or envy.
PURPORT
In speaking against Lord iva, Daka tried to pacify the assembly by
presenting in a very tactful way that he was going to speak about the manners
of gentle persons, although naturally this might affect some unmannerly
upstarts and the assembly might be unhappy because they did not want even
unmannerly persons to be offended. In other words, he was in complete
74
knowledge that he was speaking against Lord iva in spite of iva's spotless
character. As far as envy is concerned, from the very beginning he was envious
of Lord iva; therefore he could not distinguish his own particular envy.
Although he spoke like a man in ignorance, he wanted to cover his statements
by saying that he was not speaking for impudent and envious reasons.
TEXT 10
d l
F= ~ F=' " 9 ll ! ll
aya tu loka-pln
yao-ghno nirapatrapa
sadbhir carita panth
yena stabdhena dita
SYNONYMS
ayamhe (iva); tubut; loka-plnmof the governors of the universe;
yaa-ghnaspoiling the fame; nirapatrapashameless; sadbhiby those
of gentle manner; caritafollowed; panththe path; yenaby whom
(iva); stabdhenabeing devoid of proper actions; ditais polluted.
TRANSLATION
iva has spoiled the name and fame of the governors of the universe and has
polluted the path of gentle manners. Because he is shameless, he does not know
how to act.
PURPORT
Daka wanted to impress upon the minds of all the great sages assembled in
75
that meeting that iva, being one of the demigods, had ruined the good
reputations of all the demigods by his unmannerly behavior. The words used
against Lord iva by Daka can also be understood in a different way, in a good
sense. For example, he stated that iva is yao-ghna, which means "one who
spoils name and fame." So this can also be interpreted to mean that he was so
famous that his fame killed all other fame. Again, Daka used the word
nirapatrapa, which also can be used in two senses. One sense is "one who is
stunted," and another sense is "one who is the maintainer of persons who have
no other shelter." Generally Lord iva is known as the lord of the bhtas, or
lower grade of living creatures. They take shelter of Lord iva because he is
very kind to everyone and is very quickly satisfied. Therefore he is called
utoa. To such men, who cannot approach other demigods or Viu, Lord
iva gives shelter. Therefore the word nirapatrapa can be used in that sense.
TEXT 11
9 R " l
H FH $H F' H ll !! ll
ea me iyat prpto
yan me duhitur agraht
pi viprgni-mukhata
svitry iva sdhuvat
SYNONYMS
eahe (iva); memy; iyatmsubordinate position; prptaaccepted;
yatbecause; me duhituof my daughter; agrahthe took; pimthe
hand; vipra-agniof brhmaas and fire; mukhatain the presence;
svitryGyatr; ivalike; sdhuvatlike an honest person.
76
TRANSLATION
He has already accepted himself as my subordinate by marrying my daughter
in the presence of fire and brhmaas. He has married my daughter, who is
equal to Gyatr, and has pretended to be just like an honest person.
PURPORT
Daka's statement that Lord iva pretended to be an honest person means
that iva was dishonest because in spite of accepting the position of Daka's
son-in-law, he was not respectful to Daka.
TEXT 12
H H d < = l
~H" H=d = ll !- ll
ghtv mga-vky
pi markaa-locana
pratyutthnbhivdrhe
vcpy akta nocitam
SYNONYMS
ghtvtaking; mga-valike a deer cub; akyof her who has eyes;
pimthe hand; markaaof a monkey; locanahe who has the eyes;
pratyutthnaof rising from one's seat; abhivdathe honor; arheto me,
who deserves; vcwith sweet words; apieven; akta nahe did not do;
ucitamhonor.
77
TRANSLATION
He has eyes like a monkey's, yet he has married my daughter, whose eyes
are just like those of a deer cub. Nevertheless he did not stand up to receive me,
nor did he think it fit to welcome me with sweet words.
TEXT 13
R = F H l
" N " H ll ! ll
lupta-kriyyucaye
mnine bhinna-setave
anicchann apy ad bl
dryevoat giram
SYNONYMS
lupta-kriyyanot observing rules and regulations; aucayeimpure;
mnineproud; bhinna-setavehaving broken all rules of civility;
anicchannot desiring; apialthough; admhanded over; blmmy
daughter; dryaunto a dra; ivaas; uatm giramthe message of the
Vedas.
TRANSLATION
I had no desire to give my daughter to this person, who has broken all rules
of civility. Because of not observing the required rules and regulations, he is
impure, but I was obliged to hand over my daughter to him just as one teaches
the messages of the Vedas to a dra.
78
PURPORT
A dra is forbidden to take lessons from the Vedas because a dra, due to
his unclean habits, is not worthy to hear such instructions. This restriction,
that unless one has acquired the brahminical qualifications one should not
read the Vedic literatures, is like the restriction that a law student should not
enter a law college unless he has been graduated from all lower grades.
According to the estimation of Daka, iva was unclean in habits and not
worthy to have the hand of his daughter, Sati, who was so enlightened,
beautiful and chaste. The word used in this connection is bhinna-setave, which
refers to one who has broken all the regulations for good behavior by not
following the Vedic principles. In other words, according to Daka the entire
transaction of the marriage of his daughter with iva was not in order.
TEXTS 14-15
HF 9 9 H l
< H Rd F " ll !H ll
=Fd m F S F~ l
H" QH l
~~ d ll !7 ll
pretvseu ghoreu
pretair bhta-gaair vta
aaty unmattavan nagno
vyupta-keo hasan rudan
cit-bhasma-kta-snna
preta-sra-nrasthi-bhaa
ivpadeo hy aivo
79
matto matta-jana-priya
pati pramatha-nthn
tamo-mtrtmaktmanm
SYNONYMS
preta-vseuat the burning places of dead bodies; ghoreuhorrible;
pretaiby the Pretas; bhta-gaaiby the Bhtas; vtaaccompanied by;
aatihe wanders; unmatta-vatlike a madman; nagnanaked;
vyupta-keahaving scattered hair; hasanlaughing; rudancrying;
citof the funeral pyre; bhasmawith the ashes; kta-snnataking bath;
pretaof the skulls of dead bodies; srakhaving a garland;
n-asthi-bhaaornamented with dead men's bones; iva-apadeawho is
iva, or auspicious, only in name; hifor; aivainauspicious; mattacrazy;
matta-jana-priyavery dear to the crazy beings; patithe leader;
pramatha-nthnmof the lords of the Pramathas;
tama-mtra-tmaka-tmanmof those grossly in the mode of ignorance.
TRANSLATION
He lives in filthy places like crematoriums, and his companions are the
ghosts and demons. Naked like a madman, sometimes laughing and sometimes
crying, he smears crematorium ashes all over his body. He does not bathe
regularly, and he ornaments his body with a garland of skulls and bones.
Therefore only in name is he iva, or auspicious; actually, he is the most mad
and inauspicious creature. Thus he is very dear to crazy beings in the gross
mode of ignorance, and he is their leader.
PURPORT
Those who do not regularly bathe are supposed to be in association with
ghosts and crazy creatures. Lord iva appeared to be like that, but his name,
80
iva, is actually fitting, for he is very kind to persons who are in the darkness
of the mode of ignorance, such as unclean drunkards who do not regularly
bathe. Lord iva is so kind that he gives shelter to such creatures and gradually
elevates them to spiritual consciousness. Although it is very difficult to raise
such creatures to spiritual understanding, Lord iva takes charge of them, and
therefore, as stated in the Vedas, Lord iva is all-auspicious. Thus by his
association even such fallen souls can be elevated. Sometimes it is seen that
great personalities meet with fallen souls, not for any personal interest but for
the benefit of those souls. In the creation of the Lord there are different kinds
of living creatures. Some of them are in the mode of goodness, some are in the
mode of passion, and some are in the mode of ignorance. Lord Viu takes
charge of persons who are advanced Ka conscious Vaiavas, and Lord
Brahm takes charge of persons who are very much attached to material
activities, but Lord iva is so kind that he takes charge of persons who are in
gross ignorance and whose behavior is lower that that of the animals.
Therefore Lord iva is especially called auspicious.
TEXT 16
F 3"~ 8 = " " l
" N F_ = " B ll ! ll
tasm unmda-nthya
naa-aucya durhde
datt bata may sdhv
codite paramehin
SYNONYMS
tasmaito him; unmda-nthyato the lord of ghosts; naa-aucyabeing
devoid of all cleanliness; durhdeheart filled with nasty things; dattwas
81
given; bataalas; mayby me; sdhvSati; coditebeing requested;
paramehinby the supreme teacher (Brahm).
TRANSLATION
On the request of Lord Brahm I handed over my chaste daughter to him,
although he is devoid of all cleanliness and his heart is filled with nasty things.
PURPORT
It is the duty of parents to hand over their daughters to suitable persons just
befitting their family tradition in cleanliness, gentle behavior, wealth, social
position, etc. Daka was repentant that on the request of Brahm, who was his
father, he had handed over his daughter to a person who, according to his
calculation, was nasty. He was so angry that he did not acknowledge that the
request was from his father. Instead, he referred to Brahm as parameh, the
supreme teacher in the universe; because of his temperament of gross anger, he
was not even prepared to accept Brahm as his father. In other words, he
accused even Brahm of being less intelligent because he had advised Daka to
hand over his beautiful daughter to such a nasty fellow. In anger one forgets
everything, and thus Daka, in anger, not only accused the great Lord iva, but
criticized his own father, Lord Brahm, for his not very astute advice that
Daka hand over his daughter to Lord iva.
TEXT 17
3H=
HU H F HF~ l
" '~ 3F { R = ll !O ll
maitreya uvca
82
vinindyaiva sa giriam
apratpam avasthitam
dako 'thpa upaspya
kruddha aptu pracakrame
SYNONYMS
maitreya uvcaMaitreya said; vinindyaabusing; evamthus; sahe
(Daka); giriamiva; apratpamwithout any hostility;
avasthitamremaining; dakaDaka; athanow; apawater;
upaspyawashing hands and mouth; kruddhaangry; aptumto curse;
pracakramebegan to.
TRANSLATION
The sage Maitreya continued: Thus Daka, seeing Lord iva sitting as if
against him, washed his hands and mouth and cursed him in the following
words.
TEXT 18
" H $" " " H l
F " H " H' ll ! ll
aya tu deva-yajana
indropendrdibhir bhava
saha bhga na labhat
devair deva-gadhama
SYNONYMS
ayamthat; tubut; deva-yajanein the sacrifice of the demigods;
83
indra-upendra-dibhiwith Indra, Upendra and the others; bhavaiva;
sahaalong with; bhgama portion; nanot; labhatmshould obtain;
devaiwith the demigods; deva-gaa-adhamathe lowest of all the
demigods.
TRANSLATION
The demigods are eligible to share in the oblations of sacrifice, but Lord
iva, who is the lowest of all the demigods, should not have a share.
PURPORT
Because of this curse, iva was deprived of his share in the oblations of
Vedic sacrifices. It was due to the curse of Daka, r Vivantha Cakravart
comments in this connection, that Lord iva was saved from the calamity of
taking part with other demigods, who were all materialistic. Lord iva is the
greatest devotee of the Supreme Personality of Godhead, and it is not fitting
for him to eat or sit with materialistic persons like the demigods. Thus the
curse of Daka was indirectly a blessing, for iva would not have to eat or sit
with other demigods, who were too materialistic. There is a practical example
set for us by Gaurakiora dsa Bbj Mahrja, who used to sit on the side of a
latrine to chant Hare Ka. Many materialistic persons used to come and
bother him and disturb his daily routine of chanting, so to avoid their
company he used to sit by the side of a latrine, where materialistic persons
would not go because of the filth and the obnoxious smell. However,
Gaurakiora dsa Bbj Mahrja was so great that he was accepted as the
spiritual master of such a great personality as His Divine Grace O Viupda
r rmad Bhaktisiddhnta Sarasvat Gosvm Mahrja. The conclusion is
that Lord iva behaved in his own way to avoid materialistic persons who
might disturb him in his prosecution of devotional service.
84
TEXT 19
9' F F"F
" HF l
F HH {
d d ll !\ ll
niidhyamna sa sadasya-mukhyair
dako giritrya visjya pam
tasmd vinikramya vivddha-manyur
jagma kauravya nija niketanam
SYNONYMS
niidhyamnabeing requested not to; sahe (Daka);
sadasya-mukhyaiby the members of the sacrifice; dakaDaka;
giritryato iva; visjyagiving; pama curse; tasmtfrom that place;
vinikramyagoing out; vivddha-manyubeing exceedingly angry;
jagmawent; kauravyaO Vidura; nijamto his own; niketanamhome.
TRANSLATION
Maitreya continued: My dear Vidura, in spite of the requests of all the
members of the sacrificial assembly, Daka, in great anger, cursed Lord iva and
then left the assembly and went back to his home.
PURPORT
Anger is so detrimental that even a great personality like Daka, out of
anger, left the arena where Brahm was presiding and all the great sages and
pious and saintly persons were assembled. All of them requested him not to
leave, but, infuriated, he left, thinking that the auspicious place was not fit for
85
him. Puffed up by his exalted position, he thought that no one was greater
than he in argument. It appears that all the members of the assembly,
including Lord Brahm, requested him not to be angry and leave their
company, but in spite of all these requests, he left. That is the effect of cruel
anger. In Bhagavad-gt, therefore, it is advised that one who desires to make
tangible advancement in spiritual consciousness must avoid three thingslust,
anger and the mode of passion. Actually we can see that lust, anger and
passion make a man crazy, even though he be as great as Daka. The very name
Daka suggests that he was expert in all material activities, but still, because of
his aversion towards such a saintly personality as iva, he was attacked by
these three enemiesanger, lust and passion. Lord Caitanya, therefore,
advised that one be very careful not to offend Vaiavas. He compared
offenses toward a Vaiava to a mad elephant. As a mad elephant can do
anything horrible, so when a person offends a Vaiava he can perform any
abominable action.
TEXT 20
H
" 9d9" 9 l
" HFF "
=H " F"H ll - ll
vijya pa girinuggrar
nandvaro roa-kaya-dita
dakya pa visasarja drua
ye cnvamodas tad-avcyat dvij
SYNONYMS
vijyaunderstanding; pamthe curse; giriaof iva;
86
anuga-agraone of the principal associates; nandvaraNandvara;
roaanger; kayared; ditablinded; dakyato Daka; pama
curse; visasarjagave; druamharsh; yewho; caand;
anvamodantolerated; tat-avcyatmthe cursing of iva;
dvijbrhmaas.
TRANSLATION
Upon understanding that Lord iva had been cursed, Nandvara, one of
Lord iva's principal associates, became greatly angry. His eyes became red, and
he prepared to curse Daka and all the brhmaas present there who had
tolerated Daka's cursing iva in harsh words.
PURPORT
There is a long-standing dissension among some of the neophyte Vaiavas
and aivites; they are always at loggerheads. When Daka cursed Lord iva in
harsh words, some of the brhmaas present might have enjoyed it because
some brhmaas do not very much admire Lord iva. This is due to their
ignorance of Lord iva's position. Nandvara was affected by the cursing, but
he did not follow the example of Lord iva, who was also present there.
Although Lord iva could also have cursed Daka in a similar way, he was
silent and tolerant; but Nandvara, his follower, was not tolerant. Of course,
as a follower it was right for him not to tolerate an insult to his master, but he
should not have cursed the brhmaas who were present. The entire issue was
so complicated that those who were not strong enough forgot their positions,
and thus cursing and countercursing went on in that great assembly. In other
words, the material field is so unsteady that even personalities like Nandvara,
Daka and many of the brhmaas present were infected by the atmosphere of
anger.
87
TEXT 21
H " l
" Q ~" 8FH H H ll -! ll
ya etan martyam uddiya
bhagavaty apratidruhi
druhyaty aja pthag-dis
tattvato vimukho bhavet
SYNONYMS
yawho (Daka); etat martyamthis body; uddiyawith reference to;
bhagavatito iva; apratidruhiwho is not envious; druhyatibears envy;
ajaless intelligent persons; pthak-dithe vision of duality;
tattvatafrom transcendental knowledge; vimukhabereft; bhavetmay
become.
TRANSLATION
Anyone who has accepted Daka as the most important personality and
neglected Lord iva because of envy is less intelligent and, because of
visualizing in duality, will be bereft of transcendental knowledge.
PURPORT
The first curse by Nandvara was that anyone supporting Daka was
foolishly identifying himself with the body, and therefore, because Daka had
no transcendental knowledge, supporting him would deprive one of
transcendental knowledge. Daka, Nandvara said, identified himself with the
body like other materialistic persons and was trying to derive all kinds of
facilities in relationship with the body. He had excessive attachment for the
88
body and, in relation to the body, with wife, children, home and other such
things, which are different from the soul. Therefore Nandvara's curse was
that anyone who supported Daka would be bereft of transcendental
knowledge of the soul and thus also be deprived of knowledge of the Supreme
Personality of Godhead.
TEXT 22
9 d <' 9 F F l
d H H"H"H' ll -- ll
gheu ka-dharmeu
sakto grmya-sukhecchay
karma-tantra vitanute
veda-vda-vipanna-dh
SYNONYMS
gheuin householder life; ka-dharmeuof pretentious religiosity;
saktabeing attracted; grmya-sukha-icchayby desire for material
happiness; karma-tantramfruitive activities; vitanutehe performs;
veda-vdaby the explanations of the Vedas; vipanna-dhintelligence
being lost.
TRANSLATION
Pretentiously religious householder life, in which one is attracted to material
happiness and thus also attracted to the superficial explanation of the Vedas,
robs one of all intelligence and attaches one to fruitive activities as all in all.
PURPORT
89
Persons who identify with bodily existence are attached to the fruitive
activities described in the Vedic literature. For example, in the Vedas it is said
that one who observes the cturmsya vow will attain eternal happiness in the
heavenly kingdom. In Bhagavad-gt, it is said that this flowery language of the
Vedas mostly attracts persons who identify with the body. To them such
happiness as that of the heavenly kingdom is everything; they do not know
that beyond that is the spiritual kingdom, or kingdom of God, and they have
no knowledge that one can go there. Thus they are bereft of transcendental
knowledge. Such persons are very careful in observing the rules and
regulations of household life in order to be promoted in the next life to the
moon or other heavenly planets. It is stated here that such persons are
attached to grmya-sukha, which means "material happiness," without
knowledge of eternal, blissful spiritual life.
TEXT 23
N {H ' HF l
Md F 'FH " NF '= ll - ll
buddhy parbhidhyyiny
vismttma-gati pau
str-kma so 'stv atitar
dako basta-mukho 'cirt
SYNONYMS
buddhyby intelligence; para-abhidhyyinyby accepting the body as the
self; vismta-tma-gatihaving forgotten the knowledge of Viu; pauan
animal; str-kmaattached to sex life; sahe (Daka); astulet;
atitarmexcessive; dakaDaka; basta-mukhathe face of a goat;
acirtin a very short time.
90
TRANSLATION
Daka has accepted the body as all in all. Therefore, since he has forgotten
the viu-pda, or viu-gati, and is attached to sex life only, within a short
time he will have the face of a goat.
TEXT 24
HUN {HU d F B l
F FH = H H ll -H ll
vidy-buddhir avidyy
karmamayym asau jaa
sasarantv iha ye cmum
anu arvvamninam
SYNONYMS
vidy-buddhimaterialistic education and intelligence; avidyymin
nescience; karma-mayymformed of fruitive activities; asauhe (Daka);
jaadull; sasarantulet them take birth again and again; ihahere in
this world; yewho; caand; amumDaka; anufollowing; arvaiva;
avamninaminsulting.
TRANSLATION
Those who have become as dull as matter by cultivating materialistic
education and intelligence are nesciently involved in fruitive activities. Such
men have purposely insulted Lord iva. May they continue in the cycle of
repeated birth and death.
91
PURPORT
The three curses mentioned above are sufficient to make one as dull as
stone, void of spiritual knowledge and preoccupied with materialistic
education, which is nescience. After uttering these curses, Nandvara then
cursed the brhmaas to continue in the cycle of birth and death because of
their supporting Daka in blaspheming Lord iva.
TEXT 25
' ' l
~ = ~ F Q 9 ll -7 ll
gira ruty pupiy
madhu-gandhena bhri
mathn conmathittmna
sammuhyantu hara-dvia
SYNONYMS
girawords; rutyof the Vedas; pupiyflowery;
madhu-gandhenawith the scent of honey; bhriprofuse;
mathnenchanting; caand; unmathita-tmnawhose minds have
become dull; sammuhyantulet them remain attached; hara-dviaenvious
of Lord iva.
TRANSLATION
May those who are envious of Lord iva, being attracted by the flowery
language of the enchanting Vedic promises, and who have thus become dull,
always remain attached to fruitive activities.
92
PURPORT
The Vedic promises of elevation to higher planets for a better standard of
materialistic life are compared to flowery language because in a flower there is
certainly an aroma but that aroma does not last for a very long time. In a
flower there is honey, but that honey is not eternal.
TEXT 26
FH H ' HU H l
H" " =d H=H ll - ll
sarva-bhak dvij vttyai
dhta-vidy-tapo-vrat
vitta-dehendriyrm
ycak vicarantv iha
SYNONYMS
sarva-bhakeating everything; dvijthe brhmaas; vttyaifor
maintaining the body; dhta-vidyhaving taken to education;
tapaausterity; vratand vows; vittamoney; dehathe body;
indriyathe senses; rmthe satisfaction; ycakas beggars;
vicarantulet them wander; ihahere.
TRANSLATION
These brhmaas take to education, austerity and vows only for the purpose
of maintaining the body. They shall be devoid of discrimination between what
to eat and what not to eat. They will acquire money, begging from door to door,
simply for the satisfaction of the body.
93
PURPORT
The third curse inflicted by Nandvara on the brhmaas who supported
Daka is completely functioning in the age of Kali. The so-called brhmaas
are no longer interested in understanding the nature of the Supreme
Brahman, although a brhmaa means one who has attained knowledge about
Brahman. In the Vednta-stra also it is stated, athto brahma jijs: this
human form of life is meant for realization of the Supreme Brahman, the
Absolute Truth, or, in other words, human life is meant for one's elevation to
the post of a brhmaa. Unfortunately the modern brhmaas, or so-called
brhmaas who come in originally brahminical families, have left their own
occupational duties, but they do not allow others to occupy the posts of
brhmaas. The qualifications for brhmaas are described in the scriptures, in
rmad-Bhgavatam, Bhagavad-gt and all other Vedic literatures. Brhmaa is
not a hereditary title or position. If someone from a non-brhmaa family (for
example, one born in a family of dras) tries to become a brhmaa by being
properly qualified under the instruction of a bona fide spiritual master, these
so-called brhmaas will object. Such brhmaas, having been cursed by
Nandvara, are actually in a position where they have no discrimination
between eatables and noneatables and simply live to maintain the perishable
material body and its family. Such fallen conditioned souls are not worthy to
be called brhmaas, but in Kali-yuga they claim to be brhmaas, and if a
person actually tries to attain the brahminical qualifications, they try to
hinder his progress. This is the situation in the present age. Caitanya
Mahprabhu condemned this principle very strongly. During His conversation
with Rmnanda Rya, He said that regardless of whether a person is born in a
brhmaa family or dra family, regardless of whether he is a householder or a
sannys, if he knows the science of Ka he must be a spiritual master.
Caitanya Mahprabhu had many so-called dra disciples like Haridsa
hkura and Rmnanda Rya. Even the Gosvms, who were principal
students of Lord Caitanya, were also ostracized from brhmaa society, but
94
Caitanya Mahprabhu, by His grace, made them first-class Vaiavas.
TEXT 27
F H H" H d H l
F N Q"B " ll -O ll
tasyaiva vadata pa
rutv dvija-kulya vai
bhgu pratyasjac chpa
brahma-daa duratyayam
SYNONYMS
tasyahis (Nandvara's); evamthus; vadatawords; pamthe curse;
rutvhearing; dvija-kulyaunto the brhmaas; vaiindeed;
bhguBhgu; pratyasjatmade; pama curse; brahma-daamthe
punishment of a brhmaa; duratyayaminsurmountable.
TRANSLATION
When all the hereditary brhmaas were thus cursed by Nandvara, the
sage Bhgu, as a reaction, condemned the followers of Lord iva with this very
strong brahminical curse.
PURPORT
The word duratyaya is particularly used in reference to a brahmadaa, or
curse by a brhmaa. A curse by a brhmaa is very strong; therefore it is
called duratyaya, or insurmountable. As the Lord states in Bhagavad-gt, the
stringent laws of nature are insurmountable; similarly, if a curse is uttered by a
brhmaa, that curse is also insurmountable. But Bhagavad-gt also says that
95
the curses or benedictions of the material world are, after all, material
creations. The Caitanya-caritmta confirms that that which is accepted in
this material world to be a benediction and that which is taken to be a curse
are both on the same platform because they are material. To get out of this
material contamination, one should take shelter of the Supreme Personality of
Godhead, as recommended in Bhagavad-gt (7.14): mm eva ye prapadyante
mym et taranti te. The best path is to transcend all material curses and
benedictions and take shelter of the Supreme Lord, Ka, and remain in a
transcendental position. Persons who have taken shelter of Ka are always
peaceful; they are never cursed by anyone, nor do they attempt to curse
anyone. That is a transcendental position.
TEXT 28
HH ' = = F H l
9BF H FM~ ll - ll
bhava-vrata-dhar ye ca
ye ca tn samanuvrat
painas te bhavantu
sac-chstra-paripanthina
SYNONYMS
bhava-vrata-dhartaking a vow to satisfy Lord iva; yewho; caand;
yewho; caand; tnsuch principles; samanuvratfollowing;
painaatheists; tethey; bhavantulet them become;
sat-stra-paripanthinadiverted from transcendental scriptural injunctions.
TRANSLATION
96
One who takes a vow to satisfy Lord iva or who follows such principles will
certainly become an atheist and be diverted from transcendental scriptural
injunctions.
PURPORT
It is sometimes seen that devotees of Lord iva imitate the characteristics of
Lord iva. For example, Lord iva drank an ocean of poison, so some of the
followers of Lord iva imitate him and try to take intoxicants like gj
(marijuana). Here the curse is that if someone follows such principles he must
become an infidel and turn against the principles of Vedic regulation. It is said
that such devotees of Lord iva will be sacchstra-paripanthina, which means
"opposed to the conclusion of stra, or scripture." This is confirmed in the
Padma Pura also. Lord iva was ordered by the Supreme Personality of
Godhead to preach the impersonal, or Myvda, philosophy for a particular
purpose, just as Lord Buddha preached the philosophy of voidness for
particular purposes mentioned in the stras.
Sometimes it is necessary to preach a philosophical doctrine which is
against the Vedic conclusion. In the iva Pura it is stated that Lord iva said
to Prvat that in the Kali-yuga, in the body of a brhmaa, he would preach
the Myvda philosophy. Thus it is generally found that the worshipers of
Lord iva are Myvd followers. Lord iva himself says, myvdam
asac-chstram. Asat-stra, as explained here, means the doctrine of Myvda
impersonalism, or becoming one with the Supreme. Bhgu Muni cursed that
persons who worshiped Lord iva would become followers of this Myvda
asat-stra, which attempts to establish that the Supreme Personality of
Godhead is impersonal. Besides that, among the worshipers of Lord iva there
is a section who live a devilish life. rmad-Bhgavatam and Nrada-pacartra
are authorized scriptures that are considered sat-stra, or scriptures which
lead one to the path of God realization. Asat-stras are just the opposite.
97
TEXT 29
8 = "' <FF~' l
H H" " H F FH ll -\ ll
naa-auc mha-dhiyo
ja-bhasmsthi-dhria
viantu iva-dky
yatra daiva sursavam
SYNONYMS
naa-auccleanliness being abandoned; mha-dhiyafoolish;
ja-bhasma-asthi-dhriawearing long hair, ashes and bones; viantumay
enter; iva-dkyminto initiation of worship of iva; yatrawhere;
daivamare spiritual; sura-savamwine and liquor.
TRANSLATION
Those who vow to worship Lord iva are so foolish that they imitate him by
keeping long hair on their heads. When initiated into worship of Lord iva,
they prefer to live on wine, flesh and other such things.
PURPORT
Indulging in wine and meat, keeping long hair on one's head, not bathing
daily, and smoking gj (marijuana) are some of the habits which are
accepted by foolish creatures who do not have regulated lives. By such
behavior one becomes devoid of transcendental knowledge. In the initiation
into the iva mantra there are mudrikaka, in which it is sometimes
recommended that one make his sitting place on the vagina and thus desire
nirva, or dissolution of existence. In that process of worship, wine is needed,
98
or sometimes, in place of wine, palm tree juice which is converted into an
intoxicant. This is also offered according to iva-gama, a scripture on the
method of worshiping Lord iva.
TEXT 30
N Q = N Q > H U "~ l
F H' F 9B ll ll
brahma ca brhma caiva
yad yya parinindatha
setu vidhraa pusm
ata paam rit
SYNONYMS
brahmathe Vedas; caand; brhmanthe brhmaas; caand;
evacertainly; yatbecause; yyamyou; parinindathablaspheme;
setumVedic principles; vidhraamholding; pusmof mankind;
atatherefore; paamatheism; rithave taken shelter.
TRANSLATION
Bhgu Muni continued: Since you blaspheme the Vedas and the brhmaas,
who are followers of the Vedic principles, it is understood that you have already
taken shelter of the doctrine of atheism.
PURPORT
Bhgu Muni, in cursing Nandvara, said that not only would they be
degraded as atheists because of this curse, but they had already fallen to the
standard of atheism because they had blasphemed the Vedas, which are the
99
source of human civilization. Human civilization is based on the qualitative
divisions of social order, namely the intelligent class, the martial class, the
productive class and the laborer class. The Vedas provide the right direction
for advancing in spiritual cultivation and economic development and
regulating the principle of sense gratification, so that ultimately one may be
liberated from material contamination to his real state of spiritual
identification (aha brahmsmi(1)). As long as one is in the contamination of
material existence, one changes bodies from the aquatics up to the position of
Brahm, but the human form of life is the highest perfectional life in the
material world. The Vedas give directions by which to elevate oneself in the
next life. The Vedas are the mother for such instructions, and the brhmaas,
or persons who are in knowledge of the Vedas, are the father. Thus if one
blasphemes the Vedas and brhmaas, naturally one goes down to the status of
atheism. The exact word used in Sanskrit is nstika, which refers to one who
does not believe in the Vedas but manufactures some concocted system of
religion. r Caitanya Mahprabhu has said that the followers of the Buddhist
system of religion are nstikas. In order to establish his doctrine of
nonviolence, Lord Buddha flatly refused to believe in the Vedas, and thus,
later on, akarcrya stopped this system of religion in India and forced it to
go outside India. Here it is stated, brahma ca brhman. Brahma means the
Vedas. Aha brahmsmi(2) means "I am in full knowledge." The Vedic
assertion is that one should think that he is Brahman, for actually he is
Brahman. If brahma, or the Vedic spiritual science, is condemned, and the
masters of the spiritual science, the brhmaas, are condemned, then where
does human civilization stand? Bhgu Muni said, "It is not due to my cursing
that you shall become atheists; you are already situated in the principle of
atheism. Therefore you are condemned."
TEXT 31
9 H d H ~ F l
100
H = FF~ " ll ! ll
ea eva hi lokn
iva panth santana
ya prve cnusantasthur
yat-prama janrdana
SYNONYMS
eathe Vedas; evacertainly; hifor; loknmof all people;
ivaauspicious; panthpath; santanaeternal; yamwhich (Vedic
path); prvein the past; caand; anusantasthuwas rigidly followed;
yatin which; pramamthe evidence; janrdanaJanrdana.
TRANSLATION
The Vedas give the eternal regulative principles for auspicious advancement
in human civilization which have been rigidly followed in the past. The strong
evidence of this principle is the Supreme Personality of Godhead, who is called
Janrdana, the well-wisher of all living entities.
PURPORT
In the Bhagavad-gt the Supreme Personality of Godhead, Ka, has
claimed that He is the father of all living entities, regardless of form. There are
8,400,000 different species of life forms, and Lord Ka claims that He is the
father of all. Because the living entities are parts and parcels of the Supreme
Personality of Godhead, they are all sons of the Lord, and for their benefit,
because they are hovering under the impression that they can lord it over
material nature, the Vedas are given to them for their guidance. Therefore the
Vedas are called apaurueya, for they are not written by any man or demigod,
including the first living creature, Brahm. Brahm is not the creator or
101
author of the Vedas. He is also one of the living beings in this material world;
therefore he does not have the power to write or speak the Vedas
independently. Every living entity within this material world is subject to four
deficiencies: he commits mistakes, he accepts one thing for another, he cheats,
and he has imperfect senses. The Vedas, however, are not written by any living
creature within this material world. Therefore they are said to be apaurueya.
No one can trace out the history of the Vedas. Of course, modern human
civilization has no chronological history of the world or the universe, and it
cannot present actual historical facts older than three thousand years. But no
one has traced out when the Vedas were written, because they were never
written by any living being within this material world. All other systems of
knowledge are defective because they have been written or spoken by men or
demigods who are products of this material creation, but Bhagavad-gt is
apaurueya, for it was not spoken by any human being or any demigod of this
material creation; it was spoken by Lord Ka, who is beyond the material
creation. That is accepted by such stalwart scholars as akarcrya, not to
speak of other cryas such as Rmnujcrya and Madhvcrya. akarcrya
has accepted that Nryaa and Ka are transcendental, and in
Bhagavad-gt also Lord Ka has established, aha sarvasya prabhavo matta
sarva pravartate: [Bg. 10.8] "I am the origin of everything; everything
emanates from Me." This material creation, including Brahm and iva and all
the demigods, has been created by Him, for everything has emanated from
Him. He also says that the purpose of all the Vedas is to understand Him
(vedai ca sarvair aham eva vedya [Bg. 15.15]). He is the original veda-vit, or
knower of the Vedas, and vednta-kt, or compiler of Vednta. Brahm is not
the compiler of the Vedas.
In the beginning of rmad-Bhgavatam it is established, tene brahma hd:
the Supreme Absolute Truth, the Personality of Godhead, instructed Brahm
in the Vedic knowledge through his heart. Therefore the evidence that Vedic
knowledge is free from the defects of mistakes, illusions, cheating and
imperfection is that it is spoken by the Supreme Personality of Godhead,
102
Janrdana, and has thus been followed from time immemorial, beginning from
Brahm. The Vedic religion or the principles of the Vedas have been followed
by the highly cultured population of India since time immemorial; no one can
trace out the history of Vedic religion. Therefore it is santana, and any
blasphemy against the Vedas is calculated to be atheism. The Vedas are
described as setu, which means "a bridge." If one wants to attain his spiritual
existence, one has to cross an ocean of nescience. The Vedas are the bridge by
which to cross such a great ocean.
The Vedas describe how to divide the human race into four divisions
according to quality and working capacity. This is a very scientific system, and
it is also santana, for no one can trace out its history and it has no dissolution.
No one can stop the system of vara and rama, or the castes and divisions.
For example, whether or not one accepts the name brhmaa, there is a class
in society which is known as the intelligent class and which is interested in
spiritual understanding and philosophy. Similarly, there is a class of men who
are interested in administration and in ruling others. In the Vedic system
these martially spirited men are called katriyas. Similarly, everywhere there is
a class of men who are interested in economic development, business, industry
and money-making; they are called vaiyas. And there is another class who are
neither intelligent nor martially spirited nor endowed with the capacity for
economic development but who simply can serve others. They are called
dras, or the laborer class. This system is santanait comes from time
immemorial, and it will continue in the same way. There is no power in the
world which can stop it. Therefore, since this santana-dharma system is
eternal, one can elevate himself to the highest standard of spiritual life by
following the Vedic principles.
It is stated that formerly the sages followed this system; therefore to follow
the Vedic system is to follow the standard etiquette of society. But the
followers of Lord iva, who are drunkards, who are addicted to intoxicants and
sex life, who do not bathe and who smoke gj, are against all human
etiquette. The conclusion is that persons who rebel against the Vedic
103
principles are themselves the evidence that the Vedas are authoritative,
because by not following the Vedic principles they become like animals. Such
animalistic persons are themselves evidence of the supremacy of the Vedic
regulations.
TEXT 32
" = Q { F H F l
HQ 9B " H H < ll - ll
tad brahma parama uddha
sat vartma santanam
vigarhya yta paa
daiva vo yatra bhta-r
SYNONYMS
tatthat; brahmaVeda; paramamsupreme; uddhampure; satmof
the saintly persons; vartmapath; santanameternal;
vigarhyablaspheming; ytashould go; paamto atheism;
daivamdeity; vayour; yatrawhere; bhta-rthe lord of the bhtas.
TRANSLATION
By blaspheming the principles of the Vedas, which are the pure and supreme
path of the saintly persons, certainly you followers of Bhtapati, Lord iva, will
descend to the standard of atheism without a doubt.
PURPORT
Lord iva is described here as bhta-r. The ghosts and those who are
situated in the material mode of ignorance are called bhtas, so bhta-r refers
104
to the leader of the creatures who are in the lowest standard of the material
modes of nature. Another meaning of bhta is anyone who has taken birth or
anything which is produced, so in that sense Lord iva may be accepted as the
father of this material world. Here, of course, Bhgu Muni takes Lord iva as
the leader of the lowest creatures. The characteristics of the lowest class of
men have already been describedthey do not bathe, they have long hair on
their heads, and they are addicted to intoxicants. In comparison with the path
followed by the followers of Bhtar, the Vedic system is certainly excellent,
for it promotes people to spiritual life as the highest eternal principle of human
civilisation. If one decries or blasphemes the Vedic principles, then he falls to
the standard of atheism.
TEXT 33
3H=
F H H" F H H l
> d $H F ll ll
maitreya uvca
tasyaiva vadata pa
bhgo sa bhagavn bhava
nicakrma tata kicid
viman iva snuga
SYNONYMS
maitreya uvcaMaitreya said; tasyaof him; evamthus; vadatabeing
spoken; pamcurse; bhgoof Bhgu; sahe; bhagavnthe possessor of
all opulences; bhavaLord iva; nicakrmawent; tatafrom there;
kicitsomewhat; vimanmorose; ivaas; sa-anugafollowed by his
disciples.
105
TRANSLATION
The sage Maitreya said: When such cursing and countercursing was going on
between Lord iva's followers and the parties of Daka and Bhgu, Lord iva
became very morose. Not saying anything, he left the arena of the sacrifice,
followed by his disciples.
PURPORT
Here Lord iva's excellent character is described. In spite of the cursing and
countercursing between the parties of Daka and iva, because he is the
greatest Vaiava he was so sober that he did not say anything. A Vaiava is
always tolerant, and Lord iva is considered the topmost Vaiava, so his
character, as shown in this scene, is excellent. He became morose because he
knew that these people, both his men and Daka's, were unnecessarily cursing
and countercursing one another, without any interest in spiritual life. From his
point of view, he did not see anyone as lower or higher, because he is a
Vaiava. As stated in Bhagavad-gt (5.18), pait sama-darina: one who
is perfectly learned does not see anyone as lesser or greater, because he sees
everyone from the spiritual platform. Thus the only alternative left to Lord
iva was to leave in order to stop his follower, Nandvara, as well as Bhgu
Muni, from cursing and countercursing in that way.
TEXT 34
' HF F FMHF l
F H' HF 9 ll H ll
te 'pi viva-sja satra
sahasra-parivatsarn
savidhya mahevsa
106
yatrejya abho hari
SYNONYMS
tethose; apieven; viva-sjaprogenitors of the universal population;
satramthe sacrifice; sahasraone thousand; parivatsarnyears;
savidhyaperforming; mahevsaO Vidura; yatrain which; ijyato
be worshiped; abhathe presiding Deity of all demigods; hariHari.
TRANSLATION
The sage Maitreya continued: O Vidura, all the progenitors of the universal
population thus executed a sacrifice for thousands of years, for sacrifice is the
best way to worship the Supreme Lord, Hari, the Personality of Godhead.
PURPORT
It is clearly stated here that the stalwart personalities who generate the
entire population of the world are interested in satisfying the Supreme
Personality of Godhead by offering sacrifices. The Lord also says in
Bhagavad-gt (5.29), bhoktra yaja-tapasm. One may engage in performing
sacrifices and severe austerities for perfection, but they are all meant to satisfy
the Supreme Lord. lf such activities are performed for personal satisfaction,
one is involved in paa, or atheism; but when they are performed for the
satisfaction of the Supreme Lord, one is following the Vedic principle. All the
assembled sages performed sacrifices for one thousand years.
TEXT 35
~ l H l
H FH FH FH ' F ll 7 ll
107
plutyvabhtha yatra
gag yamunaynvit
virajentman sarve
sva sva dhma yayus tata
SYNONYMS
plutyataking a bath; avabhthamthe bath which is taken after performing
sacrifices; yatrawhere; gagthe River Ganges; yamunayby the River
Yamun; anvitmixed; virajenawithout infection; tmanby the mind;
sarveall; svam svamtheir respective; dhmaabodes; yayuwent;
tatafrom there.
TRANSLATION
My dear Vidura, carrier of bows and arrows, all the demigods who were
performing the sacrifice took their bath at the confluence of the Ganges and the
Yamun after completing the yaja performance. Such a bath is called
avabhtha-snna. After thus becoming purified in heart, they departed for their
respective abodes.
PURPORT
After Lord iva and, previously, Daka, left the arena of sacrifice, the
sacrifice was not stopped; the sages went on for many years in order to satisfy
the Supreme Lord. The sacrifice was not destroyed for want of iva and Daka,
and the sages went on with their activities. In other words, it may be assumed
that if one does not worship the demigods, even up to Lord iva and Brahm,
one can nevertheless satisfy the Supreme Personality of Godhead. This is also
confirmed in Bhagavad-gt (7.20). Kmais tais tair hta jn prapadyante
'nya-devat. Persons who are impelled by lust and desire go to the demigods to
derive some material benefit. In his commentary on this Bhagavad-gt verse,
108
Vivantha Cakravart hkura uses the very specific words naa-buddhaya,
meaning persons who have lost their sense or intelligence. Only such persons
care for demigods and want to derive material benefit from them. Of course,
this does not mean that one should not show respect to the demigods; but
there is no need to worship them. One who is honest may be faithful to the
government, but he does not need to bribe the government servants. Bribery is
illegal; one does not bribe a government servant, but that does not mean that
one does not show him respect. Similarly, one who engages in the
transcendental loving service of the Supreme Lord does not need to worship
any demigod, nor does he have any tendency to show disrespect to the
demigods. Elsewhere in Bhagavad-gt (9.23) it is stated, ye 'py
anya-devat-bhakt yajante raddhaynvit. The Lord says that anyone who
worships the demigods is also worshiping Him, but he is worshiping
avidhi-prvakam, which means "without following the regulative principles."
The regulative principle is to worship the Supreme Personality of Godhead.
Worship of demigods may indirectly be worship of the Personality of Godhead,
but it is not regulated. By worshiping the Supreme Lord, one automatically
serves all the demigods because they are parts and parcels of the whole. If one
supplies water to the root of a tree, all the parts of the tree, such as the leaves
and branches, are automatically satisfied, and if one supplies food to the
stomach, all the limbs of the bodythe hands, legs, fingers, etc.are
nourished. Thus by worshiping the Supreme Personality of Godhead one can
satisfy all the demigods, but by worshiping all the demigods one does not
completely worship the Supreme Lord. Therefore worship of the demigods is
irregular, and it is disrespectful to the scriptural injunctions.
In this age of Kali it is practically impossible to perform the deva-yaja, or
sacrifices to the demigods. As such, in this age rmad-Bhgavatam
recommends sakrtana-yaja. Yajai sakrtana-pryair yajanti hi
sumedhasa (SB 11.5.32). "In this age the intelligent person completes the
performances of all kinds of yajas simply by chanting Hare Ka, Hare
Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare
109
Hare." Tasmin tue jagat tua: "When Lord Viu is satisfied, all the
demigods, who are parts and parcels of the Supreme Lord, are satisfied."
Thus end the Bhaktivedanta purports of the Fourth Canto, Second Chapter, of the
rmad-Bhgavatam, entitled "Daka Curses Lord iva."
3. Talks Between Lord iva and Sat
TEXT 1
3H=
F" H9 H d H ' l
F F = ll ! ll
maitreya uvca
sad vidviator eva
klo vai dhriyamayo
jmtu vaurasypi
sumahn aticakrame
SYNONYMS
maitreya uvcaMaitreya said; sadconstantly; vidviatothe tension;
evamin this manner; klatime; vaicertainly;
dhriyamayocontinued to bear; jmtuof the son-in-law;
vaurasyaof the father-in-law; apieven; su-mahna very great;
110
aticakramepassed.
TRANSLATION
Maitreya continued: In this manner the tension between the father-in-law
and son-in-law, Daka and Lord iva, continued for a considerably long period.
PURPORT
The previous chapter has already explained that Vidura questioned the sage
Maitreya as to the cause of the misunderstanding between Lord iva and
Daka. Another question is why the strife between Daka and his son-in-law
caused Sati to destroy her body. The chief reason for Sat's giving up her body
was that her father, Daka, began another sacrificial performance, to which
Lord iva was not invited at all. Generally, when any sacrifice is performed,
although each and every sacrifice is intended to pacify the Supreme
Personality of Godhead, Viu, all the demigods, especially Lord Brahm and
Lord iva and the other principal demigods, such as Indra and Candra, are
invited, and they take part. It is said that unless all the demigods are present,
no sacrifice is complete. But in the tension between the father-in-law and
son-in-law, Daka began another yaja performance, to which Lord iva was
not invited. Daka was the chief progenitor employed by Lord Brahm, and he
was a son of Brahm, so he had a high position and was also very proud.
TEXT 2
"9 "F N Q B l
FH 9' F 'H ll - ll
yadbhiikto dakas tu
brahma paramehin
111
prajpatn sarvem
dhipatye smayo 'bhavat
SYNONYMS
yadwhen; abhiiktaappointed; dakaDaka; tubut; brahmaby
Brahm; paramehinthe supreme teacher; prajpatnmof the Prajpatis;
sarvemof all; dhipatyeas the chief; smayapuffed up; abhavathe
became.
TRANSLATION
When Lord Brahm appointed Daka the chief of all the Prajpatis, the
progenitors of population, Daka became very much puffed up.
PURPORT
Although he was envious and was inimical towards Lord iva, Daka was
appointed the chief of all Prajpatis. That was the cause of his excessive pride.
When a man becomes too proud of his material possessions, he can perform
any disastrous act, and therefore Daka acted out of false prestige. That is
described in this chapter.
TEXT 3
$_ F H N QB = l
N FFH F ll ll
iv sa vjapeyena
brahmihn abhibhya ca
bhaspati-sava nma
samrebhe kratttamam
112
SYNONYMS
ivafter performing; sahe (Daka); vjapeyenawith a vjapeya
sacrifice; brahmihniva and his followers; abhibhyaneglecting;
caand; bhaspati-savamthe bhaspati-sava; nmacalled;
samrebhebegan; kratu-uttamamthe best of sacrifices.
TRANSLATION
Daka began a sacrifice named vjapeya, and he became excessively confident
of his support by Lord Brahm, He then performed another great sacrifice,
named bhaspati-sava.
PURPORT
In the Vedas it is prescribed that before performing a bhaspati-sava
sacrifice, one should perform the sacrifice named vjapeya. While performing
these sacrifices, however, Daka neglected great devotees like Lord iva.
According to Vedic scriptures, the demigods are eligible to participate in
yajas and share the oblations, but Daka wanted to avoid them. All sacrifices
are intended to pacify Lord Viu, but Lord Viu includes all His devotees.
Brahm, Lord iva and the other demigods are all obedient servants of Lord
Viu; therefore Lord Viu is never satisfied without them. But Daka, being
puffed up with his power, wanted to deprive Lord Brahm and Lord iva of
participation in the sacrifice, understanding that if one satisfies Viu, it is not
necessary to satisfy His followers. But that is not the process. Viu wants His
followers to be satisfied first. Lord Ka says, mad-bhakta-pjbhyadhik: [SB
11.19.21] "The worship of My devotees is better than worship of Me." Similarly,
in the Padma Pura, it is stated that the best mode of worship is to offer
oblations to Viu, but better than that is to worship the devotees of Ka.
Thus Daka's determination to neglect Lord iva in the sacrifices was not
113
fitting.
TEXT 4
F NQ9 FH "H9"H l
F d FHFF> F d ll H ll
tasmin brahmaraya sarve
devari-pit-devat
san kta-svastyayans
tat-patnya ca sa-bhartk
SYNONYMS
tasminin that (sacrifice); brahma-ayathe brahmaris; sarveall;
devarithe devaris; pitancestors; devatdemigods; sanwere;
kta-svasti-ayanwere very nicely decorated with ornaments;
tat-patnyatheir wives; caand; sa-bhartkalong with their husbands.
TRANSLATION
While the sacrifice was being performed, many brahmaris, great sages,
ancestral demigods and other demigods, their wives all very nicely decorated
with ornaments, attended from different parts of the universe.
PURPORT
In any auspicious ceremony, such as a marriage ceremony, sacrificial
ceremony or pj ceremony, it is auspicious for married women to decorate
themselves very nicely with ornaments, fine clothing and cosmetics. These are
auspicious signs. Many heavenly women assembled with their husbands, the
devaris, demigods and rjaris, in that great sacrifice named bhaspati-sava. It
114
is specifically mentioned in this verse that they approached with their
husbands, for when a woman is decorated nicely, her husband becomes more
cheerful. The nice decorations, ornaments and dress of the wives of the
demigods and sages and the cheerfulness of the demigods and sages themselves
were all auspicious signs for the ceremony.
TEXTS 5-7
" F = l
F " " H FH ll 7 ll
H FH " 3" HHM l
H F B dd F HFF ll ll
" _ FH 8d B l
" H F "9 ll O ll
tad uparutya nabhasi
khe-car prajalpatm
sat dkya dev
pit-yaja-mahotsavam
vrajant sarvato digbhya
upadeva-vara-striya
vimna-yn sa-preh
nika-kah suvsasa
dv sva-nilaybhye
lolkr ma-kual
pati bhta-pati devam
autsukyd abhyabhata
115
SYNONYMS
tatthen; uparutyahearing; nabhasiin the sky; khe-carmof those
who were flying in the air (the Gandharvas); prajalpatmthe conversation;
satSati; dkyathe daughter of Daka; devthe wife of iva;
pit-yaja-mah-utsavamthe great festival of sacrifice performed by her
father; vrajantwere going; sarvatafrom all; digbhyadirections;
upadeva-vara-striyathe beautiful wives of the demigods;
vimna-ynflying in their airplanes; sa-prehalong with their
husbands; nika-kahhaving nice necklaces with lockets;
su-vsasadressed in fine clothing; dvseeing; sva-nilaya-abhyenear
her residence; lola-akhaving beautiful glittering eyes;
ma-kualnice earrings; patimher husband; bhta-patimthe master
of the bhtas; devamthe demigod; autsukytfrom great anxiety;
abhyabhatashe spoke.
TRANSLATION
The chaste lady Sat, the daughter of Daka, heard the heavenly denizens
flying in the sky conversing about the great sacrifice being performed by her
father. When she saw that from all directions the beautiful wives of the
heavenly denizens, their eyes very beautifully glittering, were near her
residence and were going to the sacrifice dressed in fine clothing and
ornamented with earrings and necklaces with lockets, she approached her
husband, the master of the bhtas, in great anxiety, and spoke as follows.
PURPORT
It appears that the residence of Lord iva was not on this planet but
somewhere in outer space, otherwise how could Sati have seen the airplanes
coming from different directions towards this planet and heard the passengers
116
talking about the great sacrifice being performed by Daka? Sat is described
here as Dkya because she was the daughter of Daka. The mention of
upadeva-vara refers to inferior demigods like the Gandharvas, Kinnaras and
Uragas, who are not exactly demigods but between the demigods and human
beings. They were also coming in planes. The word sva-nilaybhye indicates
that they were passing right near her residential quarters. The dresses and
bodily features of the wives of the heavenly denizens are very nicely described
here. Their eyes moved, their earrings and other ornaments glittered and
glared, their dresses were the nicest possible, and all of them had special
lockets on their necklaces. Each woman was accompanied by her husband.
Thus they looked so beautiful that Sat, Dkya, was impelled to dress
similarly and go to the sacrifice with her husband. That is the natural
inclination of a woman.
TEXT 8
F H=
F F F
FH d l
H = F H
U~ HN ' H ll ll
saty uvca
prajpates te vaurasya smprata
nirypito yaja-mahotsava kila
vaya ca tatrbhisarma vma te
yady arthitm vibudh vrajanti hi
SYNONYMS
sat uvcaSati said; prajpateof Daka; teyour; vaurasyaof your
117
father-in-law; smpratamnowadays; nirypitahas been started;
yaja-mah-utsavaa great sacrifice; kilacertainly; vayamwe; caand;
tatrathere; abhisarmamay go; vmaO my dear Lord iva; teyour;
yadiif; arthitdesire; amthese; vibudhdemigods; vrajantiare
going; hibecause.
TRANSLATION
Sat said: My dear Lord iva, your father-in-law is now executing great
sacrifices, and all the demigods, having been invited by him, are going there. If
you desire, we may also go.
PURPORT
Sat knew of the tension between her father and her husband, but still she
expressed to her husband, Lord iva, that since such sacrifices were going on at
her father's house and so many demigods were going, she also desired to go. But
she could not express her willingness directly, and so she told her husband that
if he desired to go, then she could also accompany him. In other words, she
submitted her desire very politely to her husband.
TEXT 9
F FHd
' H F " H l
= F Hd
F N ll \ ll
tasmin bhaginyo mama bhartbhi svakair
dhruva gamiyanti suhd-didkava
aha ca tasmin bhavatbhikmaye
118
sahopanta paribarham arhitum
SYNONYMS
tasminin that sacrifice; bhaginyasisters; mamamy; bhartbhiwith
their husbands; svakaitheir own; dhruvamsurely; gamiyantiwill go;
suht-didkavadesiring to meet the relatives; ahamI; caand;
tasminin that assembly; bhavatwith you (Lord iva); abhikmayeI
desire; sahawith; upantamgiven; paribarhamornaments of decoration;
arhitumto accept.
TRANSLATION
I think that all my sisters must have gone to this great sacrificial ceremony
with their husbands just to see their relatives. I also desire to decorate myself
with the ornaments given to me by my father and go there with you to
participate in that assemble.
PURPORT
It is a woman's nature to want to decorate herself with ornaments and nice
dresses and accompany her husband to social functions, meet friends and
relatives, and enjoy life in that way. This propensity is not unusual, for woman
is the basic principle of material enjoyment. Therefore in Sanskrit the word
for woman is str, which means "one who expands the field of material
enjoyment." In the material world there is an attraction between woman and
man. This is the arrangement of conditional life. A woman attracts a man, and
in that way the scope of material activities, involving house, wealth, children
and friendship, increases, and thus instead of decreasing one's material
demands, one becomes entangled in material enjoyment. Lord iva, however,
is different; therefore his name is iva. He is not at all attracted by material
enjoyment, although his wife, Sat, was the daughter of a very great leader and
119
was given to him by the request of Brahm. Lord iva was reluctant, but Sat,
as a woman, the daughter of a king, wanted enjoyment. She wanted to go to
her father's house, just as her other sisters might have done, and meet them
and enjoy social life. Here, she specifically indicated that she would decorate
herself with the ornaments given by her father. She did not say that she would
decorate herself with the ornaments given by her husband because her
husband was callous about all such matters. He did not know how to decorate
his wife and take part in social life because he was always in ecstasy with
thoughts of the Supreme Personality of Godhead. According to the Vedic
system, a daughter is given a sufficient dowry at the time of her marriage, and
therefore Sati was also given a dowry by her father, and ornaments were
included. It is also the custom that the husband gives some ornaments, but
here it is particularly mentioned that her husband, being materially almost
nothing, could not do so; therefore she wanted to decorate herself with the
ornaments given by her father. It was fortunate for Sat that Lord iva did not
take the ornaments from his wife and spend them for gj, because those who
imitate Lord iva in smoking gj exploit everything from household affairs;
they take all of their wives' property and spend on smoking, intoxication and
similar other activities.
TEXT 10
FHF F
HF =l' = l
" = d 9
= B__ ll ! ll
tatra svasr me nanu bhart-sammit
mt-vas klinna-dhiya ca mtaram
drakye cirotkaha-man maharibhir
120
unnyamna ca mdhvara-dhvajam
SYNONYMS
tatrathere; svasown sisters; memy; nanusurely;
bhart-sammitalong with their husbands; mt-svasthe sisters of my
mother; klinna-dhiyamaffectionate; caand; mtarammother; drakyeI
shall see; cira-utkaha-manbeing very anxious for a long time;
mah-ibhiby great sages; unnyamnambeing raised; caand; maO
iva; adhvarasacrifice; dhvajamflags.
TRANSLATION
My sisters, my mother's sisters and their husbands, and other affectionate
relatives must be assembled there, so if I go I shall be able to see them, and I
shall be able to see the flapping flags and the performance of the sacrifice by the
great sages. For these reasons, my dear husband, I am very much anxious to go.
PURPORT
As stated before, the tension between the father-in-law and son-in-law
persisted for a considerable time. Sati, therefore, had not gone to her father's
house for a long while. Thus she was very anxious to go to her father's house,
particularly because on that occasion her sisters and their husbands and her
mother's sisters would be there. As is natural for a woman, she wanted to dress
equally to her other sisters and also be accompanied by her husband. She did
not, of course, want to go alone.
TEXT 11
H ">
H d l
121
~ 9"HH
" "" H H ll !! ll
tvayy etad caryam ajtma-myay
vinirmita bhti gua-traytmakam
tathpy aha yoid atattva-vic ca te
dn didke bhava me bhava-kitim
SYNONYMS
tvayiin you; etatthis; caryamwonderful; ajaO Lord iva;
tma-myayby the external energy of the Supreme Lord;
vinirmitamcreated; bhtiappears; gua-traya-tmakambeing an
interaction of the three modes of material nature; tath apieven so;
ahamI; yoitwoman; atattva-vitnot conversant with the truth; caand;
teyour; dnpoor; didkeI wish to see; bhavaO Lord iva; memy;
bhava-kitimplace of birth.
TRANSLATION
This manifested cosmos is a wonderful creation of the interaction of the
three material modes, or the external energy of the Supreme Lord. This truth is
fully known to you. Yet I am but a poor woman, and, as you know, I am not
conversant with the truth. Therefore I wish to see my birthplace once more.
PURPORT
Dkya, Sati, knew very well that her husband, Lord iva, was not very
much interested in the glaring manifestation of the material world, which is
caused by the interaction of the three modes of nature. Therefore she
addressed her husband as aja, which refers to one who has transcended the
bondage of birth and death, or one who has realized his eternal position. She
122
stated, "The illusion of accepting the perverted reflection, the material or
cosmic manifestation, to be real is not present in you, because you are
self-realized. For you the attraction of social life and the consideration that
someone is father, someone is mother and someone is sister, which are illusory
relationships, is already over; but because I am a poor woman, I am not so
advanced in transcendental realization. Therefore naturally these appear to
me as real." Only less intelligent persons accept this perverted reflection of the
spiritual world to be real. Those who are under the spell of the external energy
accept this manifestation to be fact, whereas those who are advanced in
spiritual realization know that it is illusion. Actual reality is elsewhere, in the
spiritual world. "But as far as I am concerned," Sati said, "I do not have much
knowledge about self-realization. I am poor because I do not know the actual
facts. I am attracted by my birthplace, and I want to see it." One who has
attraction for his birthplace, for his body, and for other such items mentioned
in the Bhgavatam is considered to be like an ass or a cow. Sat might have
heard all this many times from her husband, Lord iva, but because she was a
woman, yoit, she still hankered after the same material objects of affection.
The word yoit means "one who is enjoyed." Therefore woman is called yoit. In
spiritual advancement, association with yoit is always restricted because if one
is like a play doll in the hands of yoit, then all his spiritual advancement is at
once stopped. It is said, "Those who are just like playthings in the hands of a
woman (yoit-kr-mgeu) cannot make any advancement in spiritual
realization."
TEXT 12
H 9
'S d dF H^~ l
F H d B
123
H d FB ll !- ll
paya prayntr abhavnya-yoito
'py alakt knta-sakh varthaa
ys vrajadbhi iti-kaha maita
nabho vimnai kala-hasa-pubhi
SYNONYMS
payajust see; prayntgoing; abhavaO never-born;
anya-yoitaother women; apicertainly; alaktornamented;
knta-sakhwith their husbands and friends; varthaain large
numbers; ysmof them; vrajadbhiflying; iti-kahaO blue-throated
one; maitamdecorated; nabhathe sky; vimnaiwith airplanes;
kala-hasaswans; pubhiwhite.
TRANSLATION
O never-born, O blue-throated one, not only my relatives but also other
women, dressed in nice clothes and decorated with ornaments, are going there
with their husbands and friends. Just see how their flocks of white airplanes
have made the entire sky very beautiful.
PURPORT
Here Lord iva is addressed as abhava, which means "one who is never
born," although generally he is known as bhava, "one who is born." Rudra, Lord
iva, is actually born from between the eyes of Brahm, who is called
Svayambh because he is not born of any human being or material creature
but is born directly from the lotus flower which grows from the abdomen of
Viu. When Lord iva is addressed here as abhava, this may be taken to mean
"one who has never felt material miseries." Sati wanted to impress upon her
124
husband that even those who were not related to her father were also going, to
say nothing of herself, who was intimately related with him. Lord iva is
addressed here as blue throated. Lord iva drank an ocean of poison and kept
it in his throat, not swallowing it or allowing it to go down to his stomach, and
thus his throat became blue. Since then he has been known as nlakaha, or
blue throated. The reason that Lord iva drank an ocean of poison was for
others' benefit. When the ocean was churned by the demigods and the
demons, the churning at first produced poison, so because the poisonous ocean
might have affected others who were not so advanced, Lord iva drank all the
ocean water. In other words, he could drink such a great amount of poison for
others' benefit, and now, since his wife was personally requesting him to go to
her father's house, even if he did not wish to give that permission, he should do
so out of his great kindness.
TEXT 13
d~ F d d
" F H l l
F "
" d > d ll ! ll
katha suty pit-geha-kautuka
niamya deha sura-varya negate
anhut apy abhiyanti sauhda
bhartur guror deha-kta ca ketanam
SYNONYMS
kathamhow; sutyof a daughter; pit-geha-kautukamthe festival in the
house of her father; niamyahearing; dehathe body; sura-varyaO best
of the demigods; nanot; igatedisturbed; anhutwithout being called;
125
apieven; abhiyantigoes; sauhdama friend; bhartuof the husband;
guroof the spiritual master; deha-ktaof the father; caand;
ketanamthe house.
TRANSLATION
O best of the demigods, how can the body of a daughter remain undisturbed
when she hears that some festive event is taking place in her father's house?
Even though you may be considering that I have not been invited, there is no
harm if one goes to the house of one's friend, husband, spiritual master or
father without invitation.
TEXT 14
F" " H>
d Hdd N l
H'''"=9
^ = ll !H ll
tan me prasdedam amartya vchita
kartu bhavn kruiko batrhati
tvaytmano 'rdhe 'ham adabhra-caku
nirpit mnugha ycita
SYNONYMS
tattherefore; meunto me; prasdaplease be kind; idamthis;
amartyaO immortal lord; vchitamdesire; kartumto do; bhavnYour
Honor; kruikakind; bataO lord; arhatiis able; tvayby you;
tmanaof your own body; ardhein the half; ahamI;
adabhra-cakuhaving all knowledge; nirpitam situated; mto me;
126
anughaplease show kindness; ycitarequested.
TRANSLATION
O immortal iva, please be kind towards me and fulfill my desire. You have
accepted me as half of your body; therefore please show kindness towards me
and accept my request.
TEXT 15
9H=
H 9
' F F l
F F " d H9
d HF F ll !7 ll
ir uvca
eva giritra priyaybhibhita
pratyabhyadhatta prahasan suht-priya
sasmrito marma-bhida kuvg-in
yn ha ko viva-sj samakata
SYNONYMS
i uvcathe great sage Maitreya said; evamthus; giritraLord iva;
priyayby his dear wife; abhibhitabeing spoken to;
pratyabhyadhattareplied; prahasanwhile smiling; suht-priyadear to the
relatives; sasmritaremembering; marma-bhidaheart piercing;
kuvk-inmalicious words; ynwhich (words); hasaid; kawho
(Daka); viva-sjmof the creators of the universal manifestation;
127
samakatain the presence.
TRANSLATION
The great sage Maitreya said: Lord iva, the deliverer of the hill Kailsa,
having thus been addressed by his dear wife, replied smilingly, although at the
same time he remembered the malicious, heart-piercing speeches delivered by
Daka before the guardians of the universal affairs.
PURPORT
When Lord iva heard from his wife about Daka, the psychological effect
was that he immediately remembered the strong words spoken against him in
the assembly of the guardians of the universe, and, remembering those words,
he was sorry at heart, although to please his wife he smiled. In Bhagavad-gt it
is said that a liberated person is always in mental equilibrium in both the
distress and the happiness of this material world. Therefore the question may
now be raised why a liberated personality like Lord iva was so unhappy
because of the words of Daka. The answer is given by rla Vivantha
Cakravart hkura. Lord iva is tmrma, or situated in complete
self-realization, but because he is the incarnation in charge of the material
mode of ignorance, tamo-gua, he is sometimes affected by the pleasure and
pain of the material world. The difference between the pleasure and pain of
this material world and that of the spiritual world is that in the spiritual world
the effect is qualitatively absolute. Therefore one may feel sorry in the
absolute world, but the manifestation of so-called pain is always full of bliss.
For instance, once Lord Ka, in His childhood, was chastised by His mother,
Yaod, and Lord Ka cried. But although He shed tears from His eyes, this is
not to be considered a reaction of the mode of ignorance, for the incident was
full of transcendental pleasure. When Ka was playing in so many ways,
sometimes it appeared that He caused distress to the gops, but actually such
dealings were full of transcendental bliss. That is the difference between the
128
material and spiritual worlds. The spiritual world, where everything is pure, is
pervertedly reflected in this material world. Since everything in the spiritual
world is absolute, in the spiritual varieties of apparent pleasure and pain there
is no perception other than eternal bliss, whereas in the material world,
because everything is contaminated by the modes of material nature, there are
feelings of pleasure and pain. Therefore because Lord iva, although a fully
self-realized person, was in charge of the material mode of ignorance, he felt
sorrow.
TEXT 16
H H=
H " H
N' 9 l
U""9"8
NF" ll ! ll
r-bhagavn uvca
tvayodita obhanam eva obhane
anhut apy abhiyanti bandhuu
te yady anutpdita-doa-dayo
balyasntmya-madena manyun
SYNONYMS
r-bhagavn uvcathe great lord replied; tvayby you; uditamsaid;
obhanamis true; evacertainly; obhanemy dear beautiful wife;
anhutwithout being invited; apieven; abhiyantigo;
bandhuuamong friends; tethose (friends); yadiif;
anutpdita-doa-dayanot finding fault; balyasmore important;
antmya-madenaby pride caused by identification with the body;
129
manyunby anger.
TRANSLATION
The great lord replied: My dear beautiful wife, you have said that one may
go to a friend's house without being invited, and this is true, provided such a
friend does not find fault with the guest because of bodily identification and
thereby become angry towards him.
PURPORT
Lord iva could foresee that as soon as Sati reached her father's house, her
father, Daka, being too puffed up because of bodily identification, would be
angry at her presence, and although she was innocent and faultless, he would
be mercilessly angry towards her. Lord iva warned that since her father was
too puffed up by his material possessions, he would be angry, and this would be
intolerable for her. Therefore it was better that she not go. This fact was
already experienced by Lord iva because although Lord iva was faultless,
Daka had cursed him in so many harsh words.
TEXT 17
HU HH H d
F 9_F l
F " "
F=' ' F ll !O ll
vidy-tapo-vitta-vapur-vaya-kulai
sat guai abhir asattametarai
smtau haty bhta-mna-durda
stabdh na payanti hi dhma bhyasm
130
SYNONYMS
vidyeducation; tapaausterity; vittawealth; vapubeauty of body,
etc.; vayayouth; kulaiwith heritage; satmof the pious; guaiby
such qualities; abhisix; asattama-itaraihaving the opposite result to
those who are not great souls; smtaugood sense; hatymbeing lost;
bhta-mna-durdablind due to pride; stabdhbeing proud; nanot;
payantisee; hifor; dhmathe glories; bhyasmof the great souls.
TRANSLATION
Although the six qualities education, austerity, wealth, beauty, youth and
heritage are for the highly elevated, one who is proud of possessing them
becomes blind, and thus he loses his good sense and cannot appreciate the
glories of great personalities.
PURPORT
It may be argued that since Daka was very learned, wealthy and austere
and had descended from a very exalted heritage, how could he be
unnecessarily angry towards another? The answer is that when the qualities of
good education, good parentage, beauty and sufficient wealth are misplaced in
a person who is puffed up by all these possessions, they produce a very bad
result. Milk is a very nice food, but when milk is touched by an envious serpent
it becomes poisonous. Similarly, material assets such as education, wealth,
beauty and good parentage are undoubtedly nice, but when they decorate
persons of a malicious nature, then they act adversely. Another example, given
by Cakya Paita, is that a serpent that has a jewel on its head is still fearful
because it is a serpent. A serpent, by nature, is envious of other living entities,
even though they be faultless. When a serpent bites another creature, it is not
necessarily because the other creature is at fault; it is the habit of the serpent
131
to bite innocent creatures. Similarly, although Daka was qualified by many
material assets, because he was proud of his possessions and because he was
envious, all those qualities were polluted. It is sometimes, therefore,
detrimental for a person advancing in spiritual consciousness, or Ka
consciousness, to possess such material assets. Kuntdev, while offering prayers
to Ka, addressed Him as akicana-gocara, one who is easily approached by
those who are bereft of all material acquisitions. Material exhaustion is an
advantage for advancement in Ka consciousness, although if one is
conscious of his eternal relationship with the Supreme Personality of
Godhead, one can utilize one's material assets, such as great learning and
beauty and exalted ancestry, for the service of the Lord; then such assets
become glorious. In other words, unless one is Ka conscious, all his material
possessions are zero, but when this zero is by the side of the Supreme One, it at
once increases in value to ten. Unless situated by the side of the Supreme One,
zero is always zero; one may add one hundred zeros, but the value will still
remain zero. Unless one's material assets are used in Ka consciousness, they
may play havoc and degrade the possessor.
TEXT 18
" FH
"HF~ l
' H'=
9 ll ! ll
naitdn sva-jana-vyapekay
ghn pratyd anavasthittmanm
ye 'bhygatn vakra-dhiybhicakate
ropita-bhrbhir amarakibhi
132
SYNONYMS
nanot; etdnmlike this; sva-janakinsmen; vyapekaydepending
on that; ghnin the house of; pratytone should go;
anavasthitadisturbed; tmanmmind; yethose; abhygatnguests;
vakra-dhiywith a cold reception; abhicakatelooking at;
ropita-bhrbhiwith raised eyebrows; amaraaangry; akibhiwith the
eyes.
TRANSLATION
One should not go to anyone's house, even on the consideration of his being
a relative or a friend, when the man is disturbed in his mind and looks upon the
guest with raised eyebrows and angry eyes.
PURPORT
However low a person may be, he is never unkind to his children, wife and
nearest kin; even a tiger is kind to its cubs, for within the animal kingdom the
cubs are treated very nicely. Since Sati was the daughter of Daka, however
cruel and contaminated he might be, naturally it was expected that he would
receive her very nicely. But here it is indicated by the word anavasthita that
such a person cannot be trusted. Tigers are very kind to their cubs, but it is
also known that sometimes they eat them. Malicious persons should not be
trusted, because they are always unsteady. Thus Sat was advised not to go to
her father's house because to accept such a father as a relative and to go to his
house without being properly invited was not suitable.
TEXT 19
~ ~
133
'" l " " l
FH ~ H' "
" H B ll !\ ll
tathribhir na vyathate ilmukhai
ete 'rditgo hdayena dyat
svn yath vakra-dhiy duruktibhir
div-nia tapyati marma-tita
SYNONYMS
tathso; aribhienemy; nanot; vyathateis hurt; ilmukhaiby the
arrows; eterests; arditaaggrieved; agaa part; hdayenaby the heart;
dyatgrieving; svnmof relatives; yathas; vakra-dhiymdeceitful;
duruktibhiby harsh words; div-niamday and night; tapyatisuffers;
marma-titaone whose feelings are hurt.
TRANSLATION
Lord iva continued: If one is hurt by the arrows of an enemy, one is not as
aggrieved as when cut by the unkind words of a relative, for such grief
continues to rend one's heart day and night.
PURPORT
Sat might have concluded that she would take the risk of going to her
father's house, and even if her father spoke unkindly against her she would be
tolerant, as a son sometimes tolerates the reproaches of his parents. But Lord
iva reminded her that she would not be able to tolerate such unkind words
because natural psychology dictates that although one can suffer harm from an
enemy and not mind so much because pain inflicted by an enemy is natural,
when one is hurt by the strong words of a relative, one suffers the effects
134
continually, day and night, and sometimes the injury becomes so intolerable
that one commits suicide.
TEXT 20
H d 8
F F l
~ FF
" d ll - ll
vyakta tvam utka-gate prajpate
priytmajnm asi subhru me mat
tathpi mna na pitu prapatsyase
mad-rayt ka paritapyate yata
SYNONYMS
vyaktamit is clear; tvamyou; utka-gatehaving the best behavior;
prajpateof Prajpati Daka; priythe pet; tmajnmof the daughters;
asiyou are; subhruO you with the beautiful eyebrows; memy;
matconsidered; tath apiyet; mnamhonor; nanot; pitufrom your
father; prapatsyaseyou will meet with; mat-raytfrom connection with
me; kaDaka; paritapyateis feeling pain; yatafrom whom.
TRANSLATION
My dear white-complexioned wife, it is clear that of the many daughters of
Daka you are the pet, yet you will not be honored at his house because of your
being my wife. Rather, you will be sorry that you are connected with me.
135
PURPORT
Lord iva put forward the argument that even if Sati proposed to go alone,
without her husband, still she would not be received well because she was his
wife. There was every chance of a catastrophe, even if she wanted to go alone.
Therefore Lord iva indirectly requested her not to go to her father's house.
TEXT 21
" "
F { 9N {F l
d 9' " &F
" 8 ~F ll -! ll
ppacyamnena hdturendriya
samddhibhi prua-buddhi-skim
akalpa em adhirohum ajas
para pada dvei yathsur harim
SYNONYMS
ppacyamnenaburning; hdwith a heart; tura-indriyawho is
distressed; samddhibhiby the pious reputation, etc.;
prua-buddhi-skimof those who are always absorbed in thought of the
Supreme Lord; akalpabeing unable; emof those persons;
adhirohumto rise; ajasquickly; parammerely; padamto the
standard; dveienvy; yathas much as; asurthe demons; harimthe
Supreme Personality of Godhead.
136
TRANSLATION
One who is conducted by false ego and thus always distressed, both mentally
and sensually, cannot tolerate the opulence of self-realized persons. Being
unable to rise to the standard of self-realization, he envies such persons as much
as demons envy the Supreme Personality of Godhead.
PURPORT
The real reason for the enmity between Lord iva and Daka is explained
here. Daka was envious of Lord iva because of iva's high position as an
incarnation of a quality of the Supreme Personality of Godhead and because
iva was directly in contact with the Supersoul and was therefore honored and
given a better sitting place than he. There were many other reasons also.
Daka, being materially puffed up, could not tolerate the high position of Lord
iva, so his anger at Lord iva's not standing up in his presence was only the
final manifestation of his envy. Lord iva is always in meditation and always
perceives the Supersoul, as expressed here by the words
prua-buddhi-skim. The position of one whose intelligence is always
absorbed in meditation upon the Supreme Personality of Godhead is very great
and cannot be imitated by anyone, especially an ordinary person. When Daka
entered the arena of yaja, Lord iva was in meditation and might not have
seen Daka enter, but Daka took the opportunity to curse him because Daka
had maintained an envious attitude towards Lord iva for a long time. Those
who are actually self-realized see every individual body as a temple of the
Supreme Personality of Godhead because the Supreme Personality of
Godhead, in His Paramtm feature, is residing in everyone's body.
When one offers respect to the body, it is not to the material body but to
the presence of the Supreme Lord. Thus one who is always in meditation upon
the Supreme Lord is always offering Him obeisances. But since Daka was not
very elevated, he thought that obeisances were offered to the material body,
137
and because Lord iva did not offer respect to his material body, Daka became
envious. Such persons, being unable to rise to the standard of self-realized souls
like Lord iva, are always envious. The example given here is very suitable.
Asuras, demons or atheists, are always envious of the Supreme Personality of
Godhead; they simply want to kill Him. Even in this age we find some so-called
scholars commenting on Bhagavad-gt who are envious of Ka. When Ka
says, man-man bhava mad-bhakta (Bg. 18.65)"Always think of Me, become
My devotee, and surrender unto Me"the so-called scholars comment that it
is not to Ka that we have to surrender. That is envy. The asuras or atheists,
the demons, without reason or cause, are envious of the Supreme Personality
of Godhead. Similarly, instead of offering respect to self-realized persons,
foolish men who cannot approach the highest standard of self-realization are
always envious, although there is no reason.
TEXT 22
9 H"
H' F' ~ F ' l
F 9 = F
H " ll -- ll
pratyudgama-prarayabhivdana
vidhyate sdhu mitha sumadhyame
prjai parasmai puruya cetas
guh-ayyaiva na deha-mnine
SYNONYMS
pratyudgamastanding up from one's seat; prarayaawelcoming;
abhivdanamobeisances; vidhyateare intended; sdhuproper;
mithamutually; su-madhyamemy dear young wife; prjaiby the wise;
138
parasmaiunto the Supreme; puruyaunto the Supersoul; cetaswith
the intelligence; guh-ayyasitting within the body; evacertainly;
nanot; deha-mnineto the person identifying with the body.
TRANSLATION
My dear young wife, certainly friends and relatives offer mutual greetings by
standing up, welcoming one another and offering obeisances. But those who are
elevated to the transcendental platform, being intelligent, offer such respects to
the Supersoul, who is sitting within the body, not to the person who identifies
with the body.
PURPORT
It may be argued that since Daka was the father-in-law of Lord iva, it was
certainly the duty of Lord iva to offer him respect. In answer to that
argument it is explained here that when a learned person stands up or offers
obeisances in welcome, he offers respect to the Supersoul, who is sitting within
everyone's heart. It is seen, therefore, among Vaiavas, that even when a
disciple offers obeisances to his spiritual master, the spiritual master
immediately returns the obeisances because they are mutually offered not to
the body but to the Supersoul. Therefore the spiritual master also offers respect
to the Supersoul situated in the body of the disciple. The Lord says in
rmad-Bhgavatam that offering respect to His devotee is more valuable than
offering respect to Him. Devotees do not identify with the body, so offering
respect to a Vaiava means offering respect to Viu. It is stated also that as a
matter of etiquette as soon as one sees a Vaiava one must immediately offer
him respect, indicating the Supersoul sitting within. A Vaiava sees the body
as a temple of Viu. Since Lord iva had already offered respect to the
Supersoul in Ka consciousness, offering respect to Daka, who identified
with his body, was already performed. There was no need to offer respect to his
body, for that is not directed by any Vedic injunction.
139
TEXT 23
FH H{ HF"H="
" H l
FH = F H HF " H
Q' F H' ll - ll
sattva viuddha vasudeva-abdita
yad yate tatra pumn apvta
sattve ca tasmin bhagavn vsudevo
hy adhokajo me namas vidhyate
SYNONYMS
sattvamconsciousness; viuddhampure; vasudevaVasudeva;
abditamknown as; yatbecause; yateis revealed; tatrathere;
pumnthe Supreme Person; apvtawithout any covering; sattvein
consciousness; caand; tasminin that; bhagavnthe Supreme Personality
of Godhead; vsudevaVsudeva; hibecause; adhokajatranscendental;
meby me; namaswith obeisances; vidhyateworshiped.
TRANSLATION
I am always engaged in offering obeisances to Lord Vsudeva in pure Ka
consciousness. Ka consciousness is always pure consciousness, in which the
Supreme Personality of Godhead, known as Vsudeva, is revealed without any
covering.
PURPORT
140
The living entity is constitutionally pure. Asago hy aya purua. In the
Vedic literature it is said that the soul is always pure and uncontaminated by
material attachment. The identification of the body with the soul is due to
misunderstanding. As soon as one is fully Ka conscious it is to be
understood that one is in his pure, original constitutional position. This state
of existence is called uddha-sattva, which means that it is transcendental to
the material qualities. Since this uddha-sattva existence is under the direct
action of the internal potency, in this state the activities of material
consciousness stop. For example, when iron is put into a fire, it becomes warm,
and when red-hot, although it is iron, it acts like fire. Similarly, when copper is
surcharged with electricity, its action as copper stops; it acts as electricity.
Bhagavad-gt (14.26) also confirms that anyone who engages in unadulterated
devotional service to the Lord is at once elevated to the position of pure
Brahman:
m ca yo 'vyabhicrea
bhakti-yogena sevate
sa gun samattyaitn
brahma-bhyya kalpate
[Bg. 14.26]
Therefore uddha-sattva, as described in this verse, is the transcendental
position, which is technically called vasudeva. Vasudeva is also the name of the
person from whom Ka appears. This verse explains that the pure state is
called vasudeva because in that state Vsudeva, the Supreme Personality of
Godhead, is revealed without any covering. To execute unadulterated
devotional service, therefore, one must follow the rules and regulations of
devotional service without desire to gain material profit by fruitive activities
or mental speculation.
In pure devotional service one simply serves the Supreme Personality of
Godhead as a matter of duty, without reason and without being impeded by
material conditions. That is called uddha-sattva, or vasudeva, because in that
141
stage the Supreme Person, Ka, is revealed in the heart of the devotee. rla
Jva Gosvm has very nicely described this vasudeva, or uddha-sattva, in his
Bhagavat-sandarbha. He explains that aottara-ata (108) is added to the name
of the spiritual master to indicate one who is situated in uddha-sattva, or in
the transcendental state of vasudeva. The word vasudeva is also used for other
purposes. For example, vasudeva also means one who is everywhere, or
all-pervading. The sun is also called vasudeva-abditam. The word vasudeva
may be utilized for different purposes, but whatever purpose we adopt,
Vsudeva means the all-pervading or localized Supreme Personality of
Godhead. In Bhagavad-gt (7.19) it is also stated, vsudeva sarvam iti. Factual
realization is to understand Vsudeva, the Supreme Personality of Godhead,
and surrender unto Him. Vasudeva is the ground wherein Vsudeva, the
Supreme Personality of Godhead, is revealed. When one is free from the
contamination of material nature and is situated in pure Ka consciousness,
or in the vasudeva state, Vsudeva, the Supreme Person, is revealed. This state
is also called kaivalya, which means "pure consciousness." Jna sttvika
kaivalyam. When one is situated in pure, transcendental knowledge, one is
situated in kaivalya. Therefore vasudeva also means kaivalya, a word which is
generally used by impersonalists. Impersonal kaivalya is not the last stage of
realization, but in Ka consciousness kaivalya, when one understands the
Supreme Personality of Godhead, then one is successful. In that pure state, by
hearing, chanting, remembering, etc., because of the development of
knowledge of the science of Ka, one can understand the Supreme
Personality of Godhead. All these activities are under the guidance of the
internal energy of the Supreme Lord.
The action of the internal potency is also described in this verse as
apvta, free from any covering. Because the Supreme Personality of
Godhead, His name, His form, His quality, His paraphernalia, etc., being
transcendental, are beyond material nature, it is not possible to understand
any one of them with the materialistic senses. When the senses are purified by
the discharge of pure devotional service (hkea hkea-sevana bhaktir
142
ucyate [Cc. Madhya 19.170]), the pure senses can see Ka without covering.
Now one may inquire that since factually the devotee has the same material
existential body, how is it possible that the same materialistic eyes become
purified by devotional service? The example, as stated by Lord Caitanya, is
that devotional service cleanses the mirror of the mind. In a clean mirror one
can see one's face very distinctly. Similarly, simply by cleansing the mirror of
the mind one can have a clear conception of the Supreme Personality of
Godhead. It is stated in Bhagavad-gt (8.8), abhysa-yoga-yuktena. By
executing one's prescribed duties in devotional service, cetas nnya-gmin,
or simply by hearing about God and chanting about Him, if one's mind is
always engaged in chanting and hearing and is not allowed to go elsewhere,
one can realize the Supreme Personality of Godhead. As confirmed by Lord
Caitanya, by the bhakti-yoga process, beginning from hearing and chanting,
one can cleanse the heart and mind, and thus one can clearly see the face of
the Supreme Personality of Godhead.
Lord iva said that since his heart was always filled with the conception of
Vsudeva, the Supreme Personality of Godhead, because of the Supreme Lord's
presence within his mind and heart, he was always offering obeisances unto
that Supreme Godhead. In other words, Lord iva is always in trance, samdhi.
This samdhi is not under the control of the devotee; it is under the control of
Vsudeva, for the entire internal energy of the Supreme Personality of
Godhead acts under His order. Of course, the material energy also acts by His
order, but His direct will is specifically executed through the spiritual energy.
Thus by His spiritual energy He reveals Himself. It is stated in Bhagavad-gt
(4.6), sambhavmy tma-myay. tma-myay means "internal potency." By
His sweet will He reveals Himself by His internal potency, being satisfied by
the transcendental loving service of the devotee. The devotee never
commands, "My dear Lord, please come here so that I can see You." It is not the
position of the devotee to command the Supreme Personality of Godhead to
come before him or to dance before him. There are many so-called devotees
who command the Lord to come before them dancing. The Lord, however, is
143
not subject to anyone's command, but if He is satisfied by one's pure devotional
activities, He reveals Himself. Therefore a meaningful word in this verse is
adhokaja, for it indicates that the activities of our material senses will fail to
realize the Supreme Personality of Godhead. One cannot realize the Supreme
Personality of Godhead simply by the attempt of one's speculative mind, but if
one desires he can subdue all the material activities of his senses, and the Lord,
by manifesting His spiritual energy, can reveal Himself to the pure devotee.
When the Supreme Personality of Godhead reveals Himself to the pure
devotee, the devotee has no other duty than to offer Him respectful
obeisances. The Absolute Truth reveals Himself to the devotee in His form. He
is not formless. Vsudeva is not formless, for it is stated in this verse that as
soon as the Lord reveals Himself, the devotee offers his obeisances. Obeisances
are offered to a person, not to anything impersonal. One should not accept the
Myvda interpretation that Vsudeva is impersonal. As stated in
Bhagavad-gt, prapadyate, one surrenders. One surrenders to a person, not to
impersonal nonduality. Whenever there is a question of surrendering or
offering obeisances, there must be an object of surrender or obeisances.
TEXT 24
" d "
" < " H > l
HF H
F " H =Fd ll -H ll
tat te nirkyo na pitpi deha-kd
dako mama dvi tad-anuvrat ca ye
yo vivasg-yaja-gata varoru mm
angasa durvacaskarot tira
144
SYNONYMS
tattherefore; teyour; nirkyato be seen; nanot; pityour father;
apialthough; deha-ktthe giver of your body; dakaDaka; mamamy;
dvienvious; tat-anuvrathis (Daka's) followers; caalso; yewho;
yawho (Daka); viva-skof the Vivasks; yaja-gatambeing present at
the sacrifice; vara-ruO Sati; mmme; angasambeing innocent;
durvacaswith cruel words; akarot tirahas insulted.
TRANSLATION
Therefore you should not see your father, although he is the giver of your
body, because he and his followers are envious of me. Because of his envy, O
most worshipful one, he has insulted me with cruel words although I am
innocent.
PURPORT
For a woman, both the husband and the father are equally worshipable. The
husband is the protector of a woman during her youthful life, whereas the
father is her protector during her childhood. Thus both are worshipable, but
especially the father because he is the giver of the body. Lord iva reminded
Sat, "Your father is undoubtedly worshipable, even more than I am, but take
care, for although he is the giver of your body, he may also be the taker of your
body because when you see your father, because of your association with me,
he may insult you. An insult from a relative is worse than death, especially
when one is well situated."
TEXT 25
" H F =
145
" H H l
FHF FHH
" F FU d ll -7 ll
yadi vrajiyasy atihya mad-vaco
bhadra bhavaty na tato bhaviyati
sambhvitasya sva-jant parbhavo
yad sa sadyo maraya kalpate
SYNONYMS
yadiif; vrajiyasiyou will go; atihyaneglecting; mat-vacamy words;
bhadramgood; bhavatyyour; nanot; tatathen; bhaviyatiwill
become; sambhvitasyamost respectable; svajantby your own relative;
parbhavaare insulted; yadwhen; sathat insult;
sadyaimmediately; marayato death; kalpateis equal.
TRANSLATION
If in spite of this instruction you decide to go, neglecting my words, the
future will not be good for you. You are most respectable, and when you are
insulted by your relative, this insult will immediately be equal to death.
Thus end the Bhaktivedanta purports of the Fourth Canto, Third Chapter, of the
rmad-Bhgavatam, entitled "Talks Between Lord iva and Sat."
4. Sat Quits Her Body
146
TEXT 1
3H=
H"= H
l Q = l
F " H
H 'F F ll ! ll
maitreya uvca
etvad uktv virarma akara
patny-aga-na hy ubhayatra cintayan
suhd-didku pariakit bhavn
nikrmat nirviat dvidhsa s
SYNONYMS
maitreya uvcaMaitreya said; etvatso much; uktvafter speaking;
virarmawas silent; akaraLord iva; patn-aga-namthe
destruction of the body of his wife; hisince; ubhayatrain both cases;
cintayanunderstanding; suht-didkubeing anxious to see her relatives;
pariakitbeing afraid; bhavtof iva; nikrmatmoving out;
nirviatmoving in; dvidhdivided; sawas; sshe (Sat).
TRANSLATION
The sage Maitreya said: Lord iva was silent after speaking to Sat, seeing
her between decisions. Sat was very much anxious to see her relatives at her
father's house, but at the same time she was afraid of Lord iva's warning. Her
mind unsettled, she moved in and out of the room as a swing moves this way
and that.
147
PURPORT
Sat's mind was divided about whether to go to her father's house or obey
the orders of Lord iva. The struggle between the two decisions was so strong
that she was pushed from one side of the room to another, and she began to
move just like the pendulum of a clock.
TEXT 2
F " "
m " " dH( l
H H 9 9
'H H ~ ll - ll
suhd-didk-pratighta-durman
snehd rudaty aru-kaltivihval
bhava bhavny apratiprua ru
pradhakyatvaikata jta-vepathu
SYNONYMS
suht-didkof the desire to see her relatives; pratightathe prevention;
durmanfeeling sorry; snehtfrom affection; rudatcrying;
aru-kalby drops of tears; ativihvalvery much afflicted; bhavamLord
iva; bhavnSat; aprati-pruamwithout an equal or rival; ruwith
anger; pradhakyatto blast; ivaas if; aikatalooked at;
jta-vepathushaking.
TRANSLATION
148
Sat felt very sorry at being forbidden to go see her relatives at her father's
house, and due to affection for them, tears fell from her eyes. Shaking and very
much afflicted, she looked at her uncommon husband, Lord iva, as if she were
going to blast him with her vision.
PURPORT
The word apratipruam, used in this verse, means "one who has no equal."
Lord iva has no equal in the material world in regard to equality towards
everyone. His wife, Sat, knew that her husband was equal towards everyone,
so why in this case was he so unkind to his wife that he did not allow her to go
to her father's house? This distressed her more than she could tolerate, and she
looked at her husband as if she were ready to blast him with her vision. In
other words, since Lord iva is the tm (iva also means tm), it is indicated
here that Sat was prepared to commit suicide. Another meaning of the word
apratiprua is "the personality who has no rival." Since Lord iva could not be
persuaded to give her permission, Sat took shelter of a woman's last weapon,
weeping, which forces a husband to agree to the proposal of his wife.
TEXT 3
HF F H
d 9 = " " l
M H "'
'' "F ll ll
tato vinivasya sat vihya ta
okena roea ca dyat hd
pitror agt straia-vimha-dhr ghn
premtmano yo 'rdham adt sat priya
149
SYNONYMS
tatathen; vinivasyabreathing very heavily; satSat; vihyaleaving;
tamhim (Lord iva); okenaby bereavement; roeaby anger; caand;
dyatafflicted; hdwith the heart; pitroof her father; agtshe
went; straiaby her womanly nature; vimhadeluded; dhintelligence;
ghnto the house; premdue to affection; tmanaof his body;
yawho; ardhamhalf; adtgave; satmto the saintly; priyadear.
TRANSLATION
Thereafter Sat left her husband, Lord iva, who had given her half his body
due to affection. Breathing very heavily because of anger and bereavement, she
went to the house of her father. This less intelligent act was due to her being a
weak woman.
PURPORT
According to the Vedic conception of family life, the husband gives half his
body to his wife, and the wife gives half of her body to her husband. In other
words, a husband without a wife or a wife without a husband is incomplete.
Vedic marital relationship existed between Lord iva and Sat, but sometimes,
due to weakness, a woman becomes very much attracted by the members of her
father's house, and this happened to Sat. In this verse it is specifically
mentioned that she wanted to leave such a great husband as iva because of
her womanly weakness. In other words, womanly weakness exists even in the
relationship between husband and wife. Generally, separation between
husband and wife is due to womanly behavior; divorce takes place due to
womanly weakness. The best course for a woman is to abide by the orders of
her husband. That makes family life very peaceful. Sometimes there may be
misunderstandings between husband and wife, as found even in such an
150
elevated family relationship as that of Sat and Lord iva, but a wife should
not leave her husband's protection because of such a misunderstanding. If she
does so, it is understood to be due to her womanly weakness.
TEXT 4
H " H F
d = FM l
F9 " ""
H 9 " FF ~ ll H ll
tm anvagacchan druta-vikram satm
ek tri-netrnucar sahasraa
sa-prada-yak maiman-maddaya
puro-vendrs taras gata-vyath
SYNONYMS
tmher (Sat); anvagacchanfollowed; druta-vikrammleaving rapidly;
satmSat; ekmalone; tri-netraof Lord iva (who has three eyes);
anucarthe followers; sahasraaby thousands;
sa-prada-yakaccompanied by his personal associates and the Yakas;
maimat-mada-dayaMaimn, Mada, etc.; pura-va-indrhaving the
Nand bull in front; tarasswiftly; gata-vyathwithout fear.
TRANSLATION
When they saw Sat leaving alone very rapidly, thousands of Lord iva's
disciples, headed by Maimn and Mada, quickly followed her with his bull
Nand in front and accompanied by the Yakas.
151
PURPORT
Sat was going very fast so that she might not be checked by her husband,
but she was immediately followed by the many thousands of disciples of Lord
iva, headed by the Yakas, Maimn and Mada. The word gata-vyath, used
in this connection, means "without fear." Sat did not care that she was going
alone; therefore she was almost fearless. The word anucar is also significant,
for it indicates that Lord iva's disciples were always ready to sacrifice
anything for Lord iva. All of them could understand the desire of iva, who
did not want Sat to go alone. Anucar means "those who can immediately
understand the purpose of their master."
TEXT 5
Fdd" d" N
M" l
" " _H
H 9 " H< ll 7 ll
t srik-kanduka-darpambuja-
vettapatra-vyajana-srag-dibhi
gtyanair dundubhi-akha-veubhir
vendram ropya viakit yayu
SYNONYMS
tmher (Sat); srikpet bird; kandukaball; darpaamirror;
ambujalotus flower; veta-tapatrawhite umbrella; vyajanachowrie;
srakgarland; dibhiand others; gta-ayanaiaccompanied with music;
dundubhidrums; akhaconchshells; veubhiwith flutes;
152
va-indramon the bull; ropyaplacing; viakitdecorated;
yayuthey went.
TRANSLATION
The disciples of Lord iva arranged for Sat to be seated on the back of a bull
and gave her the bird which was her pet. They bore a lotus flower, a mirror and
all such paraphernalia for her enjoyment and covered her with a great canopy.
Followed by a singing party with drums, conchshells and bugles, the entire
procession was as pompous as a royal parade.
TEXT 6
N Q 9 H F
H 9 8 HN ' > FH l
H d" =
F 8B FH ll ll
brahma-ghoorjita-yaja-vaiasa
viprari-jua vibudhai ca sarvaa
md-drv-aya-kcana-darbha-carmabhir
nisa-bha yajana samviat
SYNONYMS
from all sides; brahma-ghoawith the sounds of the Vedic hymns;
rjitadecorated; yajasacrifice; vaiasamdestruction of animals;
viprari-juamattended by the great sages; vibudhaiwith demigods;
caand; sarvaaon all sides; mtclay; druwood; ayairon;
kcanagold; darbhakua grass; carmabhiskins; nisamade of;
bhamsacrificial animals and pots; yajanamsacrifice;
153
samviatentered.
TRANSLATION
She then reached her father's house, where the sacrifice was being
performed, and entered the arena where everyone was chanting the Vedic
hymns. The great sages, brhmaas and demigods were all assembled there, and
there were many sacrificial animals, as well as pots made of clay, stone, gold,
grass and skin, which were all requisite for the sacrifice.
PURPORT
When learned sages and brhmaas assemble to chant Vedic mantras, some
of them also engage in arguing about the conclusion of the scriptures. Thus
some of the sages and brhmaas were arguing, and some of them were
chanting the Vedic mantras, so the entire atmosphere was surcharged with
transcendental sound vibration. This transcendental sound vibration has been
simplified in the transcendental vibration Hare Ka, Hare Ka, Ka
Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. In this
age, no one is expected to be highly educated in the Vedic ways of
understanding because people are very slow, lazy and unfortunate. Therefore
Lord Caitanya has recommended the sound vibration Hare Ka, and in the
rmad-Bhgavatam (11.5.32) it is also recommended: yajai
sakrtana-pryair yajanti hi sumedhasa. At the present moment it is
impossible to gather sacrificial necessities because of the poverty of the
population and their lack of knowledge in Vedic mantras. Therefore for this
age it is recommended that people gather together and chant the Hare Ka
mantra to satisfy the Supreme Personality of Godhead, who is accompanied by
His associates. Indirectly this indicates Lord Caitanya, who is accompanied by
His associates Nitynanda, Advaita and others. That is the process of
performing yaja in this age.
Another significant point in this verse is that there were animals for
154
sacrifice. That these animals were meant for sacrifice does not mean that they
were meant to be killed. The great sages and realized souls assembled were
performing yajas, and their realization was tested by animal sacrifice, just as,
in modern science, tests are made on animals to determine the effectiveness of
a particular medicine. The brhmaas entrusted with the performance of yaja
were very realized souls, and to test their realization an old animal was offered
in the fire and rejuvenated. That was the test of a Vedic mantra. The animals
gathered were not meant to be killed and eaten. The real purpose of a sacrifice
was not to replace a slaughterhouse but to test a Vedic mantra by giving an
animal new life. Animals were used to test the power of Vedic mantras, not for
meat.
TEXT 7
d>" "
H d A l
FHFH = F"
dH 9FH " ll O ll
tm gat tatra na kacandriyad
vimnit yaja-kto bhayj jana
te svasr vai janan ca sdar
premru-kahya pariasvajur mud
SYNONYMS
tmher (Sat); gatmhaving arrived; tatrathere; nanot;
kacanaanyone; driyatreceived; vimnitmnot receiving respect;
yaja-ktaof the performer of the sacrifice (Daka); bhaytfrom fear;
janaperson; teexcept; svasher own sisters; vaiindeed;
jananmmother; caand; sa-darwith respect;
155
prema-aru-kahyawhose throats were filled with tears of affection;
pariasvajuembraced; mudwith glad faces.
TRANSLATION
When Sat, with her followers, reached the arena, because all the people
assembled were afraid of Daka, none of them received her well. No one
welcomed her but her mother and sisters, who, with tears in their eyes and with
glad faces, welcomed her and talked with her very pleasingly.
PURPORT
The mother and sisters of Sat could not follow the others, who did not
receive Sat very well. Due to natural affection, they immediately embraced
her with tears in their eyes and with loving feelings. This shows that women as
a class are very softhearted; their natural affection and love cannot be checked
by artificial means. Although the men present were very learned brhmaas
and demigods, they were afraid of their superior, Daka, and because they
knew that their welcoming Sat would displease him, although in their minds
they wanted to receive her, they could not do so. Women are naturally
softhearted, but men are sometimes very hardhearted.
TEXT 8
F " F F~ H
= HF > F" l
" F HF = F
" " F ll ll
saudarya-samprana-samartha-vrtay
mtr ca mt-vasbhi ca sdaram
156
datt sapary varam sana ca s
ndatta pitrpratinandit sat
SYNONYMS
saudaryaof her sisters; sampranawith the greetings; samarthaproper;
vrtaytidings; mtrby her mother; caand; mt-svasbhiby her
aunts; caand; sa-daramalong with respect; dattmwhich was offered;
saparymworship, adoration; varampresents; sanama seat; caand;
sshe (Sat); na dattadid not accept; pitrby her father;
apratinanditnot being welcomed; satSat.
TRANSLATION
Although she was received by her sisters and mother, she did not reply to
their words of reception, and although she was offered a seat and presents, she
did not accept anything, for her father neither talked with her nor welcomed
her by asking about her welfare.
PURPORT
Sat did not accept the greetings offered by her sisters and mother, for she
was not at all satisfied by her father's silence. Sat was the youngest child of
Daka, and she knew that she was his pet. But now, because of her association
with Lord iva, Daka forgot all his affection for his daughter, and this very
much aggrieved her. The material bodily conception is so polluted that even
upon slight provocation all our relationships of love and affection are nullified.
Bodily relationships are so transient that even though one is affectionate
towards someone in a bodily relationship, a slight provocation terminates this
intimacy.
TEXT 9
157
" H =_
= " H d H l
" F"F'
= d dH ' 9 ll \ ll
arudra-bhga tam avekya cdhvara
pitr ca deve kta-helana vibhau
andt yaja-sadasy adhvar
cukopa lokn iva dhakyat ru
SYNONYMS
arudra-bhgamhaving no oblations for Lord iva; tamthat;
avekyaseeing; caand; adhvaramplace of sacrifice; pitrby her father;
caand; deveto Lord iva; kta-helanamcontempt having been shown;
vibhauto the lord; andtnot being received; yaja-sadasiin the
assembly of the sacrifice; adhvarSat; cukopabecame greatly angry;
loknthe fourteen worlds; ivaas if; dhakyatburning; ruwith anger.
TRANSLATION
Present in the arena of sacrifice, Sat saw that there were no oblations for
her husband, Lord iva. Next she realized that not only had her father failed to
invite Lord iva, but when he saw Lord iva's exalted wife, Daka did not
receive her either. Thus she became greatly angry, so much so that she looked
at her father as if she were going to burn him with her eyes.
PURPORT
By offering oblations in the fire while chanting the Vedic mantra svh,
one offers respect to all the demigods, great sages and Pits, including Lord
158
Brahm, Lord iva and Lord Viu. It is customary that iva is one of those
who are offered respects, but Sat, while personally present in the arena, saw
that the brhmaas did not utter the mantra offering oblations to Lord iva,
nama ivya svh. She was not sorry for herself, for she was ready to come to
her father's house without being invited, but she wanted to see whether or not
her husband was being respected. To see her relatives, her sisters and mother,
was not so important; even when she was received by her mother and sisters
she did not care, for she was most concerned that her husband was being
insulted in the sacrifice. When she marked the insult, she became greatly
angry, and she looked at her father so angrily that Daka appeared to burn in
her vision.
TEXT 10
F9 H
H9 ' ~ F l
FH F F ~
Q " H ' H ll ! ll
jagarha smara-vipannay gir
iva-dvia dhma-patha-rama-smayam
sva-tejas bhta-gan samutthitn
nighya dev jagato 'bhivata
SYNONYMS
jagarhabegan to condemn; sshe; amara-vipannayindistinct through
anger; girwith words; iva-dviamthe enemy of Lord iva;
dhma-pathain sacrifices; ramaby troubles; smayamvery proud;
sva-tejasby her order; bhta-ganthe ghosts; samutthitnready (to
injure Daka); nighyastopped; devSat; jagatain the presence of all;
159
abhivatabeing heard.
TRANSLATION
The followers of Lord iva, the ghosts, were ready to injure or kill Daka,
but Sat stopped them by her order. She was very angry and sorrowful, and in
that mood she began to condemn the process of sacrificial fruitive activities and
persons who are very proud of such unnecessary and troublesome sacrifices. She
especially condemned her father, speaking against him in the presence of all.
PURPORT
The process of offering sacrifices is especially meant to satisfy Viu, who is
called Yajea because He is the enjoyer of the fruits of all sacrifice.
Bhagavad-gt (5.29) also confirms this fact. The Lord says, bhoktra
yaja-tapasm. He is the actual beneficiary of all sacrifices. Not knowing this
fact, less intelligent men offer sacrifices for some material benefit. To derive
personal material benefits for sense gratification is the reason persons like
Daka and his followers perform sacrifices. Such sacrifices are condemned here
as a labor of love without actual profit. This is confirmed in
rmad-Bhgavatam. One may prosecute the Vedic injunctions of offering
sacrifices and other fruitive activities, but if by such activities one does not
develop attraction for Viu, they are useless labors. One who has developed
love for Viu must develop love and respect for Viu's devotees. Lord iva is
considered the foremost personality amongst the Vaiavas. Vaiavn
yath ambhu. Thus when Sat saw that her father was performing great
sacrifices but had no respect for the greatest devotee, Lord iva, she was very
angry. This is fitting; when Viu or a Vaiava is insulted, one should be
angry. Lord Caitanya, who always preached nonviolence, meekness and
humility, also became angry when Nitynanda was offended by Jagi and
Mdhi, and He wanted to kill them. When Viu or a Vaiava is blasphemed
or dishonored, one should be very angry. Narottama dsa hkura said, krodha
160
bhakta-dvei jane. We have anger, and that anger can be a great quality when
directed against a person who is envious of the Supreme Personality of
Godhead or His devotee. One should not be tolerant when a person is
offensive towards Viu or a Vaiava. The anger of Sat towards her father
was not objectionable, for although he was her father, he was trying to insult
the greatest Vaiava. Thus Sat's anger against her father was quite
applaudable.
TEXT 11
"H=
F d 'F
F~ " l
F FF H d
H d ll !! ll
devy uvca
na yasya loke 'sty atiyana priyas
tathpriyo deha-bht priytmana
tasmin samasttmani mukta-vairake
te bhavanta katama pratpayet
SYNONYMS
dev uvcathe blessed goddess said; nanot; yasyaof whom; lokein the
material world; astiis; atiyanahaving no rival; priyadear; tathso;
apriyaenemy; deha-bhtmbearing material bodies; priya-tmanawho
is the most beloved; tasmintowards Lord iva; samasta-tmanithe
universal being; mukta-vairakewho is free from all enmity; teexcept;
bhavantamfor you; katamawho; pratpayetwould be envious.
161
TRANSLATION
The blessed goddess said: Lord iva is the most beloved of all living entities.
He has no rival. No one is very dear to him, and no one is his enemy. No one
but you could be envious of such a universal being, who is free from all enmity.
PURPORT
In Bhagavad-gt (9.29) the Lord says, samo'ha sarva-bhteu: "I am equal
to all living entities." Similarly, Lord iva is a qualitative incarnation of the
Supreme Personality of Godhead, so he has almost the same qualities as the
Supreme Lord. Therefore he is equal to everyone; no one is his enemy, and no
one is his friend, but one who is envious by nature can become the enemy of
Lord iva. Therefore Sat accused her father, "No one but you could be envious
of Lord iva or be his enemy." Other sages and learned brhmaas were
present, but they were not envious of Lord iva, although they were all
dependent on Daka. Therefore no one but Daka could be envious of Lord
iva. That was the accusation of Sat.
TEXT 12
" 9 9 9 F'H
d = H" l
> N dH
F HH"H ll !- ll
don pare hi gueu sdhavo
ghanti kecin na bhavdo dvija
gu ca phalgn bahul-kariavo
mahattams tev avidad bhavn agham
162
SYNONYMS
donfaults; paremof others; hifor; gueuin the qualities;
sdhavasdhus; ghantifind; kecitsome; nanot; bhavdalike
you; dvijaO twice-born; gunqualities; caand; phalgnsmall;
bahul-kariavagreatly magnifies; mahat-tamthe greatest persons;
teuamong them; avidatfind; bhavnyou; aghamthe fault.
TRANSLATION
Twice-born Daka, a man like you can simply find fault in the qualities of
others. Lord iva, however, not only finds no faults with others' qualities, but if
someone has a little good quality, he magnifies it greatly. Unfortunately, you
have found fault with such a great soul.
PURPORT
King Daka is addressed here by his daughter Sat as dvija, twice-born.
Twice-born refers to the higher classes of men, namely the brhmaas,
katriyas and vaiyas. In other words, a dvija is not an ordinary man but one
who has studied the Vedic literature from a spiritual master and can
discriminate between good and bad. Therefore it is supposed that he
understands logic and philosophy. Sat, Daka's daughter, put before him sound
arguments. There are some highly qualified persons who accept only the good
qualities of others. Just as a bee is always interested in the honey in the flower
and does not consider the thorns and colors, highly qualified persons, who are
uncommon, accept only the good qualities of others, not considering their bad
qualities, whereas the common man can judge what are good qualities and
what are bad qualities.
Among the uncommonly good souls there are still gradations, and the best
good soul is one who accepts an insignificant asset of a person and magnifies
163
that good quality. Lord iva is also called utoa, which refers to one who is
satisfied very easily and who offers to any person the highest level of
benediction. For example, once a devotee of Lord iva wanted the benediction
that whenever he touched someone on the head, that person's head would at
once be separated from his trunk. Lord iva agreed. Although the benediction
asked was not very commendable because the devotee wanted to kill his
enemy, Lord iva considered the devotee's good quality in worshiping and
satisfying him and granted the benediction. Thus Lord iva accepted his bad
qualities as magnificently good qualities. But Sat accused her father, "You are
just the opposite. Although Lord iva has so many good qualities and no bad
qualities at all, you have accepted him as bad and found fault with him.
Because of your accepting his good qualities to be bad, instead of your
becoming the most exalted soul you have become the most fallen. A man
becomes the greatest soul by accepting the goodness of others' qualities, but by
unnecessarily considering others' good qualities to be bad, you have become
the lowest of the fallen souls."
TEXT 13
>U"FF FH"
" d H"9 l
F 9" F
F F " H ll ! ll
ncaryam etad yad asatsu sarvad
mahad-vinind kuaptma-vdiu
serya mahprua-pda-psubhir
nirasta-tejasu tad eva obhanam
SYNONYMS
164
nanot; caryamwonderful; etatthis; yatwhich; asatsuevil;
sarvadalways; mahat-vinindthe deriding of great souls;
kuapa-tma-vdiuamong those who have accepted the dead body as the
self; sa-ryamenvy; mah-pruaof great personalities;
pda-psubhiby the dust of the feet; nirasta-tejasuwhose glory is
diminished; tatthat; evacertainly; obhanamvery good.
TRANSLATION
It is not wonderful for persons who have accepted the transient material
body as the self to engage always in deriding great souls. Such envy on the part
of materialistic persons is very good because that is the way they fall down.
They are diminished by the dust of the feet of great personalities.
PURPORT
Everything depends on the strength of the recipient. For example, due to
the scorching sunshine many vegetables and flowers dry up, and many grow
luxuriantly. Thus it is the recipient that causes growth and dwindling.
Similarly, mahyas pda-rajo-'bhiekam: the dust of the lotus feet of great
personalities offers all good to the recipient, but the same dust can also do
harm. Those who are offenders at the lotus feet of a great personality dry up;
their godly qualities diminish. A great soul may forgive offenses, but Ka
does not excuse offenses to the dust of that great soul's feet, just as one can
tolerate the scorching sunshine on one's head but cannot tolerate the
scorching sunshine on one's feet. An offender glides down more and more;
therefore he naturally continues to commit offenses at the feet of the great
soul. Offenses are generally committed by persons who falsely identify with the
impermanent body. King Daka was deeply engrossed in a misconception
because he identified the body with the soul. He offended the lotus feet of
Lord iva because he thought that his body, being the father of the body of
Sat, was superior to Lord iva's. Generally, less intelligent men misidentify in
165
that way, and they act in the bodily concept of life. Thus they are subject to
commit more and more offenses at the lotus feet of great souls. One who has
such a concept of life is considered to be in the class of animals like cows and
asses.
TEXT 14
" H
Fd F l" l
Hd F
H 8 H H ll !H ll
yad dvy-akara nma girerita n
sakt prasagd agham u hanti tat
pavitra-krti tam alaghya-sana
bhavn aho dvei iva ivetara
SYNONYMS
yatwhich; dvi-akaramconsisting of two letters; nmanamed; gir
ritammerely being pronounced by the tongue; nmpersons;
saktonce; prasagtfrom the heart; aghamsinful activities;
uimmediately; hantidestroys; tatthat; pavitra-krtimwhose fame is
pure; tamhim; alaghya-sanamwhose order is never neglected;
bhavnyou; ahooh; dveienvy; ivamLord iva; iva-itarawho are
inauspicious.
TRANSLATION
Sat continued: My dear father, you are committing the greatest offense by
envying Lord iva, whose very name, consisting of two syllables, i and va,
166
purifies one of all sinful activities. His order is never neglected. Lord iva is
always pure, and no one but you envies him.
PURPORT
Since Lord iva is the greatest soul among the living entities within this
material world, his name, iva, is very auspicious for persons who identify the
body with the soul. If such persons take shelter of Lord iva, gradually they
will understand that they are not the material body but are spirit soul. iva
means magala, or auspicious. Within the body the soul is auspicious. Aha
brahmsmi(3): "I am Brahman." This realization is auspicious. As long as one
does not realize his identity as the soul, whatever he does is inauspicious. iva
means "auspicious," and devotees of Lord iva gradually come to the platform
of spiritual identification, but that is not all. Auspicious life begins from the
point of spiritual identification. But there are still more dutiesone has to
understand one's relationship with the Supreme Soul. If one is actually a
devotee of Lord iva, he comes to the platform of spiritual realization, but if he
is not intelligent enough, then he stops at that point, only realizing that he is
spirit soul (aha brahmsmi(4)). If he is intelligent enough, however, he
should continue to act in the way of Lord iva, for Lord iva is always
absorbed in the thought of Vsudeva. As previously explained, sattva
viuddha vasudeva-abditam: Lord iva is always in meditation on the lotus
feet of Vsudeva, r Ka. Thus the auspicious position of Lord iva is
realized if one takes to the worship of Viu, because Lord iva says in the iva
Pura that the topmost worship is worship of Lord Viu. Lord iva is
worshiped because he is the greatest devotee of Lord Viu. One should not,
however, make the mistake of considering Lord iva and Lord Viu to be on
the same level. That is also an atheistic idea. It is also enjoined in the
Vaiavya Pura that Viu, or Nryaa, is the exalted Supreme
Personality of Godhead, and no one should be compared to Him as equal, even
Lord iva or Lord Brahm, not to speak of other demigods.
167
TEXT 15
" '
9 H N QFFH~ l
dF 9 =9 '~
FF H " Q HN'H ll !7 ll
yat-pda-padma mahat mano-'libhir
nievita brahma-rassavrthibhi
lokasya yad varati cio 'rthinas
tasmai bhavn druhyati viva-bandhave
SYNONYMS
yat-pda-padmamthe lotus feet of whom; mahatmof the higher
personalities; mana-alibhiby the bees of the mind; nievitambeing
engaged at; brahma-rasaof transcendental bliss (brahmnanda);
sava-arthibhiseeking the nectar; lokasyaof the common man;
yatwhich; varatihe fulfills; caand; iadesires; arthinaseeking;
tasmaitowards him (Lord iva); bhavnyou; druhyatiare envious;
viva-bandhaveunto the friend of all living entities within the three worlds.
TRANSLATION
You are envious of Lord iva, who is the friend of all living entities within
the three worlds. For the common man he fulfills all desires, and because of
their engagement in thinking of his lotus feet, he also blesses higher
personalities who are seeking after brahmnanda [transcendental bliss].
168
PURPORT
Ordinarily there are two classes of men. One class, who are grossly
materialistic, want material prosperity, and their desires are fulfilled if they
worship Lord iva. Lord iva, being very quickly satisfied, satisfies the material
desires of the common man very quickly; therefore it is seen that ordinary men
are very much apt to worship him. Next, those who are disgusted or frustrated
with the materialistic way of life worship Lord iva to attain salvation, which
entails freedom from material identification. One who understands that he is
not the material body but is spirit soul is liberated from ignorance. Lord iva
also offers that facility. People generally practice religion for economic
development, to get some money, for by getting money they can satisfy their
senses. But when they are frustrated they want spiritual brahmnanda, or
merging into the Supreme. These four principles of material lifereligion,
economic development, sense gratification and liberationexist, and Lord
iva is the friend of both the ordinary man and the man who is elevated in
spiritual knowledge. Thus it was not good for Daka to create enmity towards
him. Even Vaiavas, who are above both the ordinary and the elevated men
in this world, also worship Lord iva as the greatest Vaiava. Thus he is the
friend of everyonethe common men, the elevated men and the devotees of
the Lordso no one should disrespect or create enmity towards Lord iva.
TEXT 16
d H HH H" FH"
N Q"FHd < l
F dHF=
' " ' HF 8 ll ! ll
ki v ivkhyam aiva na vidus tvad anye
169
brahmdayas tam avakrya ja mane
tan-mlya-bhasma-nkaply avasat picair
ye mrdhabhir dadhati tac-caravasam
SYNONYMS
kim vwhether; iva-khyamnamed iva; aivaminauspicious; na
vidudo not know; tvat anyeother than you; brahma-dayaBrahm and
others; tamhim (Lord iva); avakryascattered; jahaving twisted
hair; manein the crematorium; tat-mlya-bhasma-n-kaplwho is
garlanded with human skulls and smeared with ashes; avasatassociated;
picaiwith demons; yewho; mrdhabhiwith the head;
dadhatiplace; tat-caraa-avasamfallen from his lotus feet.
TRANSLATION
Do you think that greater, more respectable personalities than you, such as
Lord Brahm, do not know this inauspicious person who goes under the name
Lord iva? He associates with the demons in the crematorium, his locks of hair
are scattered all over his body, he is garlanded with human skulls and smeared
with ashes from the crematorium, but in spite of all these inauspicious qualities,
great personalities like Brahm honor him by accepting the flowers offered to
his lotus feet and placing them with great respect on their heads.
PURPORT
It is useless to condemn a great personality like Lord iva, and this is being
stated by his wife, Sat, to establish the supremacy of her husband. First she
said, "You call Lord iva inauspicious because he associates with demons in
crematoriums, covers his body with the ashes of the dead, and garlands himself
with the skulls of human beings. You have shown so many defects, but you do
not know that his position is always transcendental. Although he appears
170
inauspicious, why do personalities like Brahm respect the dust of his lotus feet
and place on their heads with great respect those very garlands which are
condemned by you?" Since Sat was a chaste woman and the wife of Lord iva,
it was her duty to establish the elevated position of Lord iva, not only by
sentiment but by facts. Lord iva is not an ordinary living entity. This is the
conclusion of Vedic scripture. He is neither on the level of the Supreme
Personality of Godhead nor on the level of the ordinary living entities.
Brahm is in almost all cases an ordinary living entity. Sometimes, when there
is no ordinary living entity available, the post of Brahm is occupied by an
expansion of Lord Viu, but generally this post is occupied by a greatly pious
living entity within this universe. Thus Lord iva's position is constitutionally
higher than that of Lord Brahm, although Lord iva appeared as the son of
Brahm. Here it is mentioned that even personalities like Brahm accept the
so-called inauspicious flowers and the dust of the lotus feet of Lord iva. Great
sages like Marci, Atri, Bhgu and the others among the nine great sages who
are descendants of Brahm also respect Lord iva in such a way because they
all know that Lord iva is not an ordinary living entity.
In many Puras it is sometimes asserted that a demigod is elevated to such
a high position that he is almost on an equal level with the Supreme
Personality of Godhead, but the conclusion that Lord Viu is the Supreme
Personality of Godhead is confirmed in every scripture. Lord iva is described
in the Brahma-sahit to be like curd or yogurt. Curd is not different from
milk. Since milk is transformed into curd, in one sense curd is also milk.
Similarly, Lord iva is in one sense the Supreme Personality of Godhead, but
in another sense he is not, just as curd is milk although we have to distinguish
between the two. These descriptions are in the Vedic literature. Whenever we
find that a demigod occupies a position apparently more elevated than that of
the Supreme Personality of Godhead, it is just to draw the devotee's attention
to that particular demigod. It is also stated in the Bhagavad-gt (9.25) that if
one wants to worship a particular demigod, the Supreme Personality of
Godhead, who is sitting in everyone's heart, gives one greater and greater
171
attachment for that demigod so that one may be elevated to the demigod's
abode. Ynti deva-vrat devn. By worshiping demigods one can elevate himself
to the abodes of the demigods; similarly, by worshiping the Supreme
Personality of Godhead one can be elevated to the spiritual kingdom. This is
stated in different places in Vedic literature. Here Lord iva is praised by Sat,
partially due to her personal respect for Lord iva, since he is her husband, and
partially due to his exalted position, which exceeds that of ordinary living
entities, even Lord Brahm.
The position of Lord iva is accepted by Lord Brahm, so Daka, Sat's
father, should also recognize him. That was the point of Sat's statement. She
did not actually come to her father's house to participate in the function,
although before coming she pleaded with her husband that she wanted to see
her sisters and her mother. That was a plea only, for actually at heart she
maintained the idea that she would convince her father, Daka, that it was
useless to continue being envious of Lord iva. That was her main purpose.
When she was unable to convince her father, she gave up the body he had
given her, as will be seen in the following verses.
TEXT 17
d ' U"d $
' H F F l
U FQ F >
A(F HF F ' ll !O ll
karau pidhya nirayd yad akalpa e
dharmvitary asibhir nbhir asyamne
chindyt prasahya ruatm asat prabhu cej
jihvm asn api tato visjet sa dharma
172
SYNONYMS
karauboth ears; pidhyablocking; niraytone should go away; yatif;
akalpaunable; ethe master; dharma-avitarithe controller of religion;
asibhiby irresponsible; nbhipersons; asyamnebeing blasphemed;
chindythe should cut; prasahyaby force; ruatmvilifying; asatmof
the blasphemer; prabhuone is able; cetif; jihvmtongue; asn(his
own) life; apicertainly; tatathen; visjetshould give up; sathat;
dharmais the process.
TRANSLATION
Sat continued: If one hears an irresponsible person blaspheme the master
and controller of religion, one should block his ears and go away if unable to
punish him. But if one is able to kill, then one should by force cut out the
blasphemer's tongue and kill the offender, and after that one should give up his
own life.
PURPORT
The argument offered by Sat is that a person who vilifies a great
personality is the lowest of all creatures. But, by the same argument, Daka
could also defend himself by saying that since he was a Prajpati, the master of
many living creatures and one of the great officers of the great universal
affairs, his position was so exalted that Sat should accept his good qualities
instead of vilifying him. The answer to that argument is that Sat was not
vilifying but defending. If possible she should have cut out Daka's tongue
because he blasphemed Lord iva. In other words, since Lord iva is the
protector of religion, a person who vilifies him should be killed at once, and
after killing such a person, one should give up one's life. That is the process,
but because Daka happened to be the father of Sat, she decided not to kill
173
him but to give up her own life in order to compensate for the great sin she
had committed by hearing blasphemy of Lord iva. The instruction set forth
here in rmad-Bhgavatam is that one should not tolerate at any cost the
activities of a person who vilifies or blasphemes an authority. If one is a
brhmaa he should not give up his body because by doing so he would be
responsible for killing a brhmaa; therefore a brhmaa should leave the
place or block his ears so that he will not hear the blasphemy. If one happens
to be a katriya he has the power to punish any man; therefore a katriya
should at once cut out the tongue of the vilifier and kill him. But as far as the
vaiyas and dras are concerned, they should immediately give up their
bodies. Sat decided to give up her body because she thought herself to be
among the dras and vaiyas. As stated in Bhagavad-gt (9.32), striyo vaiys
tath dr. Women, laborers and the mercantile class are on the same level.
Thus since it is recommended that vaiyas and dras should immediately give
up their bodies upon hearing blasphemy of an exalted person like Lord iva,
she decided to give up her life.
TEXT 18
FH" dH
' d l
'F { H {'F
FF { = ll ! ll
atas tavotpannam ida kalevara
na dhrayiye iti-kaha-garhia
jagdhasya mohd dhi viuddhim andhaso
jugupsitasyoddharaa pracakate
SYNONYMS
174
atatherefore; tavafrom you; utpannamreceived; idamthis;
kalevarambody; na dhrayiyeI shall not bear; iti-kaha-garhiawho
have blasphemed Lord iva; jagdhasyawhich has been eaten; mohtby
mistake; hibecause; viuddhimthe purification; andhasaof food;
jugupsitasyapoisonous; uddharaamvomiting; pracakatedeclare.
TRANSLATION
Therefore I shall no longer bear this unworthy body, which has been
received from you, who have blasphemed Lord iva. If someone has taken food
which is poisonous, the best treatment is to vomit.
PURPORT
Since Sat was the representation of the external potency of the Lord, it
was in her power to vanquish many universes, including many Dakas, but in
order to save her husband from the charge that he employed his wife, Sat, to
kill Daka because he could not do so due to his inferior position, she decided
to give up her body.
TEXT 19
H"H"H
FH H d l
~ " H ~d
FH H ' F~ ll !\ ll
na veda-vdn anuvartate mati
sva eva loke ramato mah-mune
yath gatir deva-manuyayo pthak
sva eva dharme na para kipet sthita
175
SYNONYMS
nanot; veda-vdnrules and regulations of the Vedas; anuvartatefollow;
matithe mind; svein his own; evacertainly; lokein the self;
ramataenjoying; mah-muneof elevated transcendentalists; yathas;
gatithe way; deva-manuyayoof the men and the demigods;
pthakseparately; svein your own; evaalone; dharmeoccupational
duty; nanot; paramanother; kipetshould criticize; sthitabeing
situated.
TRANSLATION
It is better to execute one's own occupational duty than to criticize others'.
Elevated transcendentalists may sometimes forgo the rules and regulations of
the Vedas, since they do not need to follow them, just as the demigods travel in
space whereas ordinary men travel on the surface of the earth.
PURPORT
The behavior of the most elevated transcendentalist and that of the most
fallen conditioned soul appears to be the same. The elevated transcendentalist
can surpass all the regulations of the Vedas, just as the demigods traveling in
space surpass all the jungles and rocks on the surface of the globe, although a
common man, who has no such ability to travel in space, has to face all those
impediments. Although the most dear Lord iva appears not to observe all the
rules and regulations of the Vedas, he is not affected by such disobedience, but
a common man who wants to imitate Lord iva is mistaken. A common man
must observe all the rules and regulations of the Vedas which a person who is
in the transcendental position does not need to observe. Daka found fault
with Lord iva for not observing all the strict rules and regulations of the
Vedas, but Sat asserted that he had no need to observe such rules. It is said
176
that for one who is powerful like the sun or the fire, there is no consideration
of purity or impurity. The sunshine can sterilize an impure place, whereas if
someone else were to pass such a place he would be affected. One should not
try to imitate Lord iva; rather, one should strictly follow one's prescribed
occupational duties. One should never vilify a great personality like Lord iva.
TEXT 20
d H = H
H " HH l l
H ' U " dd
~ N Q d ll - ll
karma pravtta ca nivttam apy ta
vede vivicyobhaya-ligam ritam
virodhi tad yaugapadaika-kartari
dvaya tath brahmai karma narcchati
SYNONYMS
karmaactivities; pravttamattached to material enjoyment; caand;
nivttammaterially detached; apicertainly; tamtrue; vedein the
Vedas; vivicyadistinguished; ubhaya-ligamsymptoms of both;
ritamdirected; virodhicontradictory; tatthat;
yaugapada-eka-kartariboth activities in one person; dvayamtwo;
tathso; brahmaiin one who is transcendentally situated;
karmaactivities; na cchatiare neglected.
TRANSLATION
In the Vedas there are directions for two kinds of activitiesactivities for
177
those who are attached to material enjoyment and activities for those who are
materially detached. In consideration of these two kinds of activities, there are
two kinds of people, who have different symptoms. If one wants to see two
kinds of activities in one person, that is contradictory. But both kinds of
activities may be neglected by a person who is transcendentally situated.
PURPORT
The Vedic activities are so designed that the conditioned soul who has
come to enjoy the material world may do so under direction so that at the end
he becomes detached from such material enjoyment and is eligible to enter
into the transcendental position. The four different social
ordersbrahmacarya, ghastha, vnaprastha and sannysagradually train a
person to come to the platform of transcendental life. The activities and dress
of a ghastha, or householder, are different from those of a sannys, one in the
renounced order of life. It is impossible for one person to adopt both orders. A
sannys cannot act like a householder, nor can a householder act like a
sannys, but above these two kinds of persons, one who engages in material
activities and one who has renounced material activities, there is the person
who is transcendental to both. Lord iva is in the transcendental position
because, as stated before, he is always absorbed in the thought of Lord
Vsudeva within himself. Therefore neither the activities of the ghastha nor
those of the sannys in the renounced order can be applicable for him. He is
in the paramahasa stage, the highest perfectional stage of life. The
transcendental position of Lord iva is also explained in Bhagavad-gt
(2.52-53). It is stated there that when one fully engages in the transcendental
service of the Lord by performing activities without fruitive results, one is
elevated to the transcendental position. At that time he has no obligation to
follow the Vedic injunctions or the different rules and regulations of the
Vedas. When one is above the directions of the Vedic ritualistic injunctions
for attaining different allurements and is fully absorbed in transcendental
thought, which means thought of the Supreme Personality of Godhead in
178
devotional service, one is in the position called buddhi-yoga, or samdhi,
ecstasy. For a person who has attained this stage, neither the Vedic activities
for realizing material enjoyment nor those for renunciation are applicable.
TEXT 21
H " F"F~
F ' H l
"RFB
l H' F H ll -! ll
m va padavya pitar asmad-sthit
y yaja-lsu na dhma-vartmabhi
tad-anna-tptair asu-bhdbhir it
avyakta-lig avadhta-sevit
SYNONYMS
mare not; vayours; padavyaopulences; pitaO father;
asmat-sthitpossessed by us; ywhich (opulences); yaja-lsuin
the sacrificial fire; nanot; dhma-vartmabhiby the path of sacrifices;
tat-anna-tptaisatisfied by the foodstuff of the sacrifice;
asu-bhdbhisatisfying bodily necessities; itpraised;
avyakta-ligwhose cause is unmanifested; avadhta-sevitachieved by
the self-realized souls.
TRANSLATION
My dear father, the opulence we possess is impossible for either you or your
flatterers to imagine, for persons who engage in fruitive activities by performing
great sacrifices are concerned with satisfying their bodily necessities by eating
179
foodstuff offered as a sacrifice. We can exhibit our opulences simply by desiring
to do so. This can be achieved only by great personalities who are renounced,
self-realized souls.
PURPORT
Sat's father was under the impression that he was exalted in both prestige
and opulence and that he had offered his daughter to a person who was not
only poor but devoid of all culture. Her father might have been thinking that
although she was a chaste woman, greatly adherent to her husband, her
husband was in a deplorable condition. To counteract such thoughts, Sat said
that the opulence possessed by her husband could not be understood by
materialistic persons like Daka and his followers, who were flatterers and were
engaged in fruitive activities. Her husband's position was different. He
possessed all opulences, but he did not like to exhibit them. Therefore such
opulences are called avyakta, or unmanifested. But if required, simply by
willing, Lord iva can show his wonderful opulences, and such an event is
predicted here, for it would soon occur. The opulence Lord iva possesses is
enjoyable in renunciation and love of God, not in material exhibition of sense
gratificatory methods. Such opulences are possessed by personalities like the
Kumras, Nrada and Lord iva, not by others.
In this verse the performers of the Vedic rituals are condemned. They have
been described here as dhma-vartmabhi, those who maintain themselves on
the remnants of sacrificial foodstuff. There are two kinds of foodstuff offered
in sacrifice. One kind is food offered in fruitive ritualistic sacrifices, and the
other, the best, is food offered to Viu. Although in all cases Viu is the
chief Deity on the sacrificial altar, the performers of fruitive rituals aim to
satisfy various demigods to achieve in return some material prosperity. Real
sacrifice, however, is to satisfy Lord Viu, and the remnants of such sacrifices
are beneficial for advancement in devotional service. The process of elevation
by performing sacrifices other than those aimed at Viu is very slow, and
therefore it has been condemned in this verse. Vivantha Cakravart has
180
described the ritualistic performers to be like crows because crows delight in
eating the remnants of food which has been thrown into the dustbin. All the
brhmaas who were present for the sacrifice were also condemned by Sat.
Whether or not King Daka and his flatterers could understand the
position of Lord iva, Sat wanted to impress upon her father that he should
not think her husband to be without opulence. Sat, being the devoted wife of
Lord iva, offers all kinds of material opulences to the worshipers of Lord iva.
This fact is explained in the rmad-Bhgavatam, in the Tenth Canto. Lord
iva's worshipers sometimes appear more opulent than the worshipers of Lord
Viu because Durg, or Sat, being the superintendent in charge of material
affairs, can offer all material opulences to the worshipers of Lord iva in order
to glorify her husband, whereas the worshipers of Viu are meant for spiritual
elevation, and therefore their material opulence is sometimes found to
decrease. These points are very nicely discussed in the Tenth Canto.
TEXT 22
" dF
"H d l
H B d F l
FA ' HUd ll -- ll
naitena dehena hare ktgaso
dehodbhavenlam ala kujanman
vr mambht kujana-prasagatas
taj janma dhig yo mahatm avadya-kt
SYNONYMS
nanot; etenaby this; dehenaby the body; hareto Lord iva;
kta-gasahaving committed offenses; deha-udbhavenaproduced from
181
your body; alam alamenough, enough; ku-janmanwith a contemptible
birth; vrshame; mamamy; abhtwas; ku-jana-prasagatafrom a
relationship with a bad person; tat janmathat birth; dhikshameful;
yawho; mahatmof the great personalities; avadya-ktan offender.
TRANSLATION
You are an offender at the lotus feet of Lord iva, and unfortunately I have
a body produced from yours. I am very much ashamed of our bodily
relationship, and I condemn myself because my body is contaminated by a
relationship with a person who is an offender at the lotus feet of the greatest
personality.
PURPORT
Lord iva is the greatest of all devotees of Lord Viu. It is stated,
vaiavn yath ambhu. ambhu, Lord iva, is the greatest of all devotees
of Lord Viu. In the previous verses, Sat has described that Lord iva is
always in a transcendental position because he is situated in pure vasudeva.
Vasudeva is that state from which Ka, Vsudeva, is born, so Lord iva is the
greatest devotee of Lord Ka, and Sat's behavior is exemplary because no
one should tolerate blasphemy against Lord Viu or His devotee. Sat is
aggrieved not for her personal association with Lord iva but because her body
is related with that of Daka, who is an offender at Lord iva's lotus feet. She
feels herself to be condemned because of the body given by her father, Daka.
TEXT 23
H" H H9_
" " F " l
F "
182
M d H" l ll - ll
gotra tvadya bhagavn vadhvajo
dkyaty ha yad sudurman
vyapeta-narma-smitam u tadha
vyutsrakya etat kuapa tvad-agajam
SYNONYMS
gotramfamily relationship; tvadyamyour; bhagavnthe possessor of all
opulences; vadhvajaLord iva; dkyaDkya (the daughter of
Daka); itithus; hacalls; yadwhen; sudurmanvery morose;
vyapetadisappear; narma-smitammy jolliness and smile; uimmediately;
tadthen; ahamI; vyutsrakyeI shall give up; etatthis (body);
kuapamdead body; tvat-aga-jamproduced from your body.
TRANSLATION
Because of our family relationship, when Lord iva addresses me as
Dkya I at once become morose, and my jolliness and my smile at once
disappear. I feel very much sorry that my body, which is just like a bag, has
been produced by you. I shall therefore give it up.
PURPORT
The word dkya means "the daughter of King Daka." Sometimes, when
there was relaxed conversation between husband and wife, Lord iva used to
call Sat "the daughter of King Daka," and because this very word reminded
her about her family relationship with King Daka, she at once became
ashamed because Daka was an incarnation of all offenses. Daka was the
embodiment of envy, for he unnecessarily blasphemed a great personality, Lord
iva. Simply upon hearing the word dkya, she felt afflicted because of
183
reference to the context because her body was the symbol of all the
offensiveness with which Daka was endowed. Since her body was constantly a
source of unhappiness, she decided to give it up.
TEXT 24
3H=
$_ "U
H "= 9F" Hd l
F _ " d F H
" ~ FH ll -H ll
maitreya uvca
ity adhvare dakam andya atru-han
kitv udc niasda nta-vk
spv jala pta-dukla-savt
nimlya dg yoga-patha samviat
SYNONYMS
maitreya uvcaMaitreya said; itithus; adhvarein the arena of sacrifice;
dakamto Daka; andyaspeaking; atru-hanO annihilator of enemies;
kitauon the ground; udcmfacing north; niasdasat down;
nta-vkin silence; spvafter touching; jalamwater;
pta-dukla-savtdressed in yellow garments; nimlyaclosing; dkthe
vision; yoga-pathamthe mystic yoga process; samviatbecame absorbed.
TRANSLATION
Maitreya the sage told Vidura: O annihilator of enemies, while thus speaking
to her father in the arena of sacrifice, Sat sat down on the ground and faced
184
north. Dressed in saffron garments, she sanctified herself with water and closed
her eyes to absorb herself in the process of mystic yoga.
PURPORT
It is said that when a man desires to quit his body he dresses in saffron
garments. Therefore it appears that Sat changed her dress, indicating that she
was going to quit the body given her by Daka. Daka was Sat's father, so
instead of killing Daka she decided that it would be better to destroy the part
of his body which was hers. Thus she decided to give up the body of Daka by
the yogic process. Sat was the wife of Lord iva, who is known as Yogevara,
the best among all yogs, because he knows all the mystic processes of yoga, so it
appeared that Sat also knew them. Either she learned yoga from her husband
or she was enlightened because she was the daughter of such a great king as
Daka. The perfection of yoga is that one can give up one's body or release
oneself from the embodiment of material elements according to one's desire.
Yogs who have attained perfection are not subject to death by natural laws;
such perfect yogs can leave the body whenever they desire. Generally the yog
first of all becomes mature in controlling the air passing within the body, thus
bringing the soul to the top of the brain. Then when the body bursts into
flames, the yog can go anywhere he likes. This yoga system recognizes the soul,
and thus it is distinct from the so-called yoga process for controlling the cells
of the body, which has been discovered in the modern age. The real yoga
process accepts the transmigration of the soul from one planet to another or
one body to another; and it appears from this incident that Sat wanted to
transfer her soul to another body or sphere.
TEXT 25
d H FH F
F " ~ = = l
185
" F~ ' F F~
d" H '" ll -7 ll
ktv samnv anilau jitsan
sodnam utthpya ca nbhi-cakrata
anair hdi sthpya dhiyorasi sthita
kahd bhruvor madhyam aninditnayat
SYNONYMS
ktvafter placing; samnauin equilibrium; anilauthe pra and apna
airs; jita-sanhaving controlled the sitting posture; sSat; udnamthe
life air; utthpyaraising; caand; nbhi-cakrataat the circle in the navel;
anaigradually; hdiin the heart; sthpyaplacing; dhiywith the
intelligence; urasitowards the pulmonary passage; sthitamhaving been
placed; kahtthrough the throat; bhruvoof the eyebrows; madhyamto
the middle; aninditthe blameless (Sat); nayatraised.
TRANSLATION
First of all she sat in the required sitting posture, and then she carried the
life air upwards and placed it in the position of equilibrium near the navel.
Then she raised her life air, mixed with intelligence, to the heart and then
gradually towards the pulmonary passage and from there to between her
eyebrows.
PURPORT
The yogic process is to control the air passing within the body in different
places called a-cakra, the six circles of air circulation. The air is raised from
the abdomen to the navel, from the navel to the heart, from the heart to the
throat, from the throat to between the eyebrows and from between the
186
eyebrows to the top of the cerebrum. That is the sum and substance of
practicing yoga. Before practicing the real yoga system, one has to practice the
sitting postures because this helps in the breathing exercises which control the
airs going upwards and downwards. This is a great technique which one has to
practice to attain the highest perfectional stage of yoga, but such practice is
not meant for this age. No one in this age can attain the perfectional stage of
such yoga, but people indulge in practicing sitting postures, which is more or
less a gymnastic process. By such bodily gymnastics one may develop good
circulation and may therefore keep one's body fit, but if one simply restricts
oneself to that gymnastic process one cannot attain the highest perfectional
stage. The yoga process, as described in the Keava-ruti, prescribes how one
can control his living force according to his desire and transmigrate from one
body to another or from one place to another. In other words, yoga practice is
not meant to keep the body fit. Any transcendental process of spiritual
realization automatically helps one to keep the body fit, for it is the spirit soul
that keeps the body always fresh. As soon as the spirit soul is out of the body,
the material body immediately begins to decompose. Any spiritual process
keeps the body fit without separate endeavor, but if one takes it that the
ultimate aim of yoga is to maintain the body, then he is mistaken. The real
perfection of yoga is elevation of the soul to a higher position or the liberation
of the soul from material entanglement. Some yogs try to elevate the soul to
higher planetary systems, where the standard of life is different from that of
this planet and where the material comforts, life-span and other facilities for
self-realization are greater, and some yogs endeavor to elevate the soul to the
spiritual world, the spiritual Vaikuha planets. The bhakti-yoga process
directly elevates the soul to the spiritual planets, where life is eternally blissful
and full of knowledge; therefore bhakti-yoga is considered to be the greatest of
all yoga systems.
TEXT 26
187
H FH" F
F " l
F " FH
"' H ' ll - ll
eva sva-deha mahat mahyas
muhu samropitam akam dart
jihsat daka-ru manasvin
dadhra gtrev anilgni-dhram
SYNONYMS
evamthus; sva-dehamher own body; mahatmof the great saints;
mahyasmost worshipful; muhuagain and again; samropitamseated;
akamon the lap; dartrespectfully; jihsatwishing to give up;
daka-rudue to anger towards Daka; manasvinvoluntarily;
dadhraplaced; gtreuon the limbs of the body;
anila-agni-dhrammeditation on the fire and air.
TRANSLATION
Thus, in order to give up her body, which had been so respectfully and
affectionately seated on the lap of Lord iva, who is worshiped by great sages
and saints, Sat, due to anger towards her father, began to meditate on the fiery
air within the body.
PURPORT
Lord iva is described herein as the best of all great souls. Although Sat's
body was born of Daka, Lord iva used to adore her by sitting her on his lap.
This is considered a great token of respect. Thus Sat's body was not ordinary,
188
but still she decided to give it up because it was the source of unhappiness
because of its connection with Daka. This severe example set by Sat is to be
followed. One should be extremely careful about associating with persons who
are not respectful to the higher authorities. It is instructed, therefore, in the
Vedic literature that one should always be free from the association of atheists
and nondevotees and should try to associate with devotees, for by the
association of a devotee one can be elevated to the platform of self-realization.
This injunction is stressed in many places in rmad-Bhgavatam; if one wants
to be liberated from the clutches of material existence, then one has to
associate with great souls, and if one wants to continue one's material
existential life, then one may associate with persons who are materialistic. The
materialistic way of life is based on sex life. Thus both becoming addicted to
sex life and associating with persons who are addicted to sex life are
condemned in the Vedic literature because such association will simply
interfere with one's spiritual progress. However, association with great
personalities, devotees who are great souls, will elevate one to the spiritual
platform. Satdev decided to quit the body she had obtained from Daka's
body, and she wanted to transfer herself to another body so that she might
have completely uncontaminated association with Lord iva. Of course, it is
understood that in her next life she would take birth as the daughter of the
Himalayas, Prvat, and then she would again accept Lord iva as her husband.
Sat and Lord iva are eternally related; even after she changes her body, their
relationship is never broken.
TEXT 27
FH >N FH
" > = l
"" " d9 F
189
FU H F' ll -O ll
tata sva-bhartu carambujsava
jagad-guro cintayat na cparam
dadara deho hata-kalmaa sat
sadya prajajvla samdhijgnin
SYNONYMS
tatathere; sva-bhartuof her husband; caraa-ambuja-savamon the
nectar of the lotus feet; jagat-guroof the supreme spiritual teacher of the
universe; cintayatmeditating; nanot; caand; aparamnot other (than
her husband); dadarasaw; dehaher body; hata-kalmaataints of sin
being destroyed; satSat; sadyasoon; prajajvlaburned;
samdhi-ja-agninby fire produced by meditation.
TRANSLATION
Sat concentrated all her meditation on the holy lotus feet of her husband,
Lord iva, who is the supreme spiritual master of all the world. Thus she
became completely cleansed of all taints of sin and quit her body in a blazing fire
by meditation on the fiery elements.
PURPORT
Sat at once thought of the lotus feet of her husband, Lord iva, who is one
of the three great personalities of Godhead in charge of the management of
the material world, and simply by meditating on his lotus feet she derived such
great pleasure that she forgot everything in relationship with her body. This
pleasure was certainly material because she gave up her body for another body
that was also material, but by this example we can appreciate the devotee's
pleasure in concentrating his mind and attention on the lotus feet of the
190
Supreme Lord, Viu, or Ka. There is such transcendental bliss in simply
meditating on the lotus feet of the Lord that one can forget everything but the
Lord's transcendental form. This is the perfection of yogic samdhi, or ecstasy.
In this verse it is stated that by such meditation she became free from all
contamination. What was that contamination? The contamination was her
concept of the body derived from Daka, but she forgot that bodily relationship
in trance. The purport is that when one becomes free from all bodily
relationships within this material world and simply places himself in the
position of an eternal servant of the Supreme Lord, it is to be understood that
all the contamination of his material attachment has been burned by the
blazing fires of transcendental ecstasy. It is not necessary for one to manifest a
blazing fire externally, for if one forgets all his bodily relationships within this
material world and becomes situated in his spiritual identity, it is said that one
has been freed from all material contamination by the blazing fire of yogic
samdhi, or ecstasy. That is the topmost perfection of yoga. If one keeps his
bodily relationships within this material world and poses himself as a great
yog, he is not a bona fide yog. In rmad-Bhgavatam (2.4.15) it is stated,
yat-krtana yat-smaraa. Simply by chanting the holy name of the Supreme
Personality of Godhead, simply by remembering the lotus feet of Ka, simply
by offering prayers to the Supreme Personality of Godhead, one is immediately
freed from material contamination, the material bodily concept, by the blazing
fire of ecstasy. This effect takes place immediately, without a second's delay.
According to r Jva Gosvm, that Sat quit her body means that she gave
up within her heart her relationship with Daka. r Vivantha Cakravart
hkura also comments that since Sat is the superintendent deity of the
external potency, when she quit her body she did not get a spiritual body but
simply transferred from the body she had received from Daka. Other
commentators also say that she immediately transferred herself into the womb
of Menak, her future mother. She gave up the body she had received from
Daka and immediately transferred herself to another, better body, but this
does not mean that she got a spiritual body.
191
TEXT 28
H =" "
H" F l
" HF " H
HF d F d ll - ll
tat payat khe bhuvi cdbhuta mahad
h heti vda sumahn ajyata
hanta priy daivatamasya dev
jahv asn kena sat prakopit
SYNONYMS
tatthat; payatmof those who had seen; khein the sky; bhuvion the
earth; caand; adbhutamwonderful; mahatgreat; h hoh, oh;
itithus; vdaroar; su-mahntumultuous; ajyataoccurred;
hantaalas; priythe beloved; daiva-tamasyaof the most respectable
demigod (Lord iva); devSat; jahauquit; asnher life; kenaby Daka;
satSat; prakopitangered.
TRANSLATION
When Sat annihilated her body in anger, there was a tumultuous roar all
over the universe. Why had Sat, the wife of the most respectable demigod,
Lord iva, quit her body in such a manner?
PURPORT
There was a tumultuous roaring all over the universe in the societies of the
192
demigods of different planets because Sat was the daughter of Daka, the
greatest of all kings, and the wife of Lord iva, the greatest of all demigods.
Why did she become so angry that she gave up her body? Since she was the
daughter of a great personality and wife of a great personality, she had nothing
to desire, but still she gave up her body in dissatisfaction. Certainly this was
astonishing. One cannot attain complete satisfaction even if one is situated in
the greatest material opulence. There was nothing Sat could not achieve
either from her relationship with her father or from her relationship with the
greatest of the demigods, but still, for some reason, she was dissatisfied.
Therefore, rmad-Bhgavatam (1.2.6) explains that one has to achieve real
satisfaction (yaytm suprasdati), but tmthe body, mind and soulall
become completely satisfied only if one develops devotional service to the
Absolute Truth. Sa vai pus paro dharmo yato bhaktir adhokaje. Adhokaja
means the Absolute Truth. If one can develop his unflinching love for the
transcendental Supreme Personality of Godhead, that can give complete
satisfaction, otherwise there is no possibility of satisfaction in the material
world or anywhere else.
TEXT 29
"F
F == l
HF F
FH ll -\ ll
aho antmya mahad asya payata
prajpater yasya carcara praj
jahv asn yad-vimattmaj sat
manasvin mnam abhkam arhati
193
SYNONYMS
ahooh; antmyamneglect; mahatgreat; asyaof Daka; payatajust
see; prajpateof the Prajpati; yasyaof whom; cara-acaramall living
entities; prajoffspring; jahaugave up; asnher body; yatby whom;
vimatdisrespected; tma-jhis own daughter; satSat;
manasvinvoluntarily; mnamrespect; abhkamrepeatedly;
arhatideserved.
TRANSLATION
It was astonishing that Daka, who was Prajpati, the maintainer of all living
entities, was so disrespectful to his own daughter, Sat, who was not only chaste
but was also a great soul, that she gave up her body because of his neglect.
PURPORT
The word antmya is significant. tmya means "the life of the soul," so this
word indicates that although Daka appeared to be living, actually he was a
dead body, otherwise how could he neglect Sat, who was his own daughter? It
was the duty of Daka to look after the maintenance and comforts of all living
entities because he was situated as Prajpati, the governor of all living entities.
Therefore how is it that he neglected his own daughter, who was the most
exalted and chaste woman, a great soul, and who therefore deserved the most
respectful treatment from her father? The death of Sat because of her being
neglected by Daka, her father, was most astonishing to all the great demigods
of the universe.
TEXT 30
F ' " 9 " N Q' d =
194
d 'd HF l
" l FH 9B U
9 ' '' ll ll
so 'ya durmara-hdayo brahma-dhruk ca
loke 'pakrti mahatm avpsyati
yad-agaj sv purua-dvi udyat
na pratyaedhan mtaye 'pardhata
SYNONYMS
sahe; ayamthat; durmara-hdayahardhearted;
brahma-dhrukunworthy to be a brhmaa; caand; lokein the world;
apakrtimill fame; mahatmextensive; avpsyatiwill gain;
yat-aga-jmthe daughter of whom; svmown; purua-dvithe enemy of
Lord iva; udyatmwho was preparing; na pratyaedhatdid not prevent;
mtayefor death; apardhatabecause of his offenses.
TRANSLATION
Daka, who is so hardhearted that he is unworthy to be a brhmaa, will
gain extensive ill fame because of his offenses to his daughter, because of not
having prevented her death, and because of his great envy of the Supreme
PURPORT
Daka is described here as most hardhearted and therefore unqualified to be
a brhmaa. Brahma-dhruk is described by some commentators to mean
brahma-bandhu, or friend of the brhmaas. A person who is born in a
brhmaa family but has no brahminical qualifications is called a
brahma-bandhu. Brhmaas are generally very softhearted and forbearing
195
because they have the power to control the senses and the mind. Daka,
however, was not forbearing. For the simple reason that his son-in-law, Lord
iva, did not stand up to show him the formality of respect, he became so
angry and hardhearted that he tolerated even the death of his dearest
daughter. Sat tried her best to mitigate the misunderstanding between the
son-in-law and the father-in-law by coming to her father's house, even without
an invitation, and at that time Daka should have received her, forgetting all
past misunderstandings. But he was so hardhearted that he was unworthy to be
called an ryan or brhmaa. Thus his ill fame still continues. Daka means
"expert," and he was given this name because of his ability to beget many
hundreds and thousands of children. Persons who are too sexually inclined and
materialistic become so hardhearted because of a slight loss of prestige that
they can tolerate even the death of their children.
TEXT 31
H"H F "_F" l
" 9 " "B " ' ll ! ll
vadaty eva jane saty
dvsu-tygam adbhutam
daka tat-prad hantum
udatihann udyudh
SYNONYMS
vadatiwere talking; evamthus; janewhile the people; satyof Sat;
dvafter seeing; asu-tygamthe death; adbhutamwonderful;
dakamDaka; tat-pradthe attendants of Lord iva; hantumto kill;
udatihanstood up; udyudhwith uplifted weapons.
196
TRANSLATION
While people were talking among themselves about the wonderful voluntary
death of Sat, the attendants who had come with her readied themselves to kill
Daka with their weapons.
PURPORT
The attendants who came with Sat were meant to protect her from
calamities, but since they were unable to protect their master's wife, they
decided to die for her, and before dying they wanted to kill Daka. It is the
duty of attendants to give protection to their master, and in case of failure it is
their duty to die.
TEXT 32
9 H H l
9 " H ll - ll
tem patat vega
nimya bhagavn bhgu
yaja-ghna-ghnena yaju
dakignau juhva ha
SYNONYMS
temof them; patatmwho were approaching; vegamthe impulse;
nimyaafter seeing; bhagavnthe possessor of all opulences;
bhguBhgu Muni; yaja-ghna-ghnenafor killing the destroyers of the
yaja; yajuwith hymns of the Yajur Veda; dakia-agnauin the southern
side of the sacrificial fire; juhvaoffered oblations; hacertainly.
197
TRANSLATION
They came forward forcibly, but Bhgu Muni saw the danger and, offering
oblations into the southern side of the sacrificial fire, immediately uttered
mantric hymns from the Yajur Veda by which the destroyers of yajic
performances could be killed immediately.
PURPORT
Here is one example of powerful hymns in the Vedas which, when chanted,
could perform wonderful acts. In the present age of Kali it is not possible to
find expert mantra chanters; therefore all the sacrifices recommended in the
Vedas are forbidden in this age. The only sacrifice recommended in this age is
the chanting of the Hare Ka mantra because in this age it is not possible to
accumulate the needed funds for performing sacrifices, not to speak of finding
expert brhmaas who can chant the mantras perfectly.
TEXT 33
_ " H 3 F l
H F F R FM ll ll
adhvaryu hyamne
dev utpetur ojas
bhavo nma tapas
soma prpt sahasraa
SYNONYMS
adhvaryuby the priest, Bhgu; hyamneoblations being offered;
devdemigods; utpetubecame manifested; ojaswith great strength;
198
bhavathe bhus; nmanamed; tapasby penance; somamSoma;
prpthaving achieved; sahasraaby the thousands.
TRANSLATION
When Bhgu Muni offered oblations in the fire, immediately many
thousands of demigods named bhus became manifested. All of them were
powerful, having achieved strength from Soma, the moon.
PURPORT
It is stated here that many thousands of demigods named bhus became
manifested because of the oblations offered in the fire and the chanting of the
hymns from the Yajur Veda. Brhmaas like Bhgu Muni were so powerful that
they could create such powerful demigods simply by chanting the Vedic
mantras. Vedic mantras are still available, but the chanters are not. By
chanting Vedic mantras or chanting the Gyatr or g-mantra one can attain
the results one desires. In the present age of Kali it is recommended by Lord
Caitanya that simply by chanting Hare Ka one can attain all perfection.
TEXT 34
' FH ~ F Qd l
" N Q F ll H ll
tair altyudhai sarve
pramath saha-guhyak
hanyamn dio bhejur
uadbhir brahma-tejas
SYNONYMS
199
taiby them; alta-yudhaiwith weapons of firebrands; sarveall;
pramaththe ghosts; saha-guhyakalong with the Guhyakas;
hanyamnbeing attacked; diain different directions; bhejufled;
uadbhiglowing; brahma-tejasby brahminical power.
TRANSLATION
When the bhu demigods attacked the ghosts and Guhyakas with
half-burned fuel from the yaja fire, all these attendants of Sat fled in different
directions and disappeared. This was possible simply because of brahma-tejas,
brahminical power.
PURPORT
The word brahma-tejas, used in this verse, is significant. In those days,
brhmaas were so powerful that simply by desiring and by chanting a Vedic
mantra, they could accomplish very wonderful effects. But in the present age
of degradation there are no such brhmaas. According to the pcartrika
system, in this age the entire population is supposed to consist of dras
because the brahminical culture has been lost. But if anyone displays the signs
of understanding Ka consciousness, he should be accepted, according to
Vaiava smti regulations, as a prospective brhmaa and should be given all
facilities to achieve the highest perfection. The most magnanimous gift of Lord
Caitanya's is that the highest perfection of life is available in this fallen age if
one simply adopts the process of chanting Hare Ka, which is able to bring
about the fulfillment of all activities in self-realization.
Thus end the Bhaktivedanta purports of the Fourth Canto, Fourth Chapter, of the
rmad-Bhgavatam, entitled "Sat Quits Her Body."
200
5. Frustration of the Sacrifice of Daka
TEXT 1
3H=
H H '
Fd H " l
FH9"F = "_
H " H '"' ll ! ll
maitreya uvca
bhavo bhavny nidhana prajpater
asat-kty avagamya nradt
sva-prada-sainya ca tad-adhvararbhubhir
vidrvita krodham apram dadhe
SYNONYMS
maitreya uvcaMaitreya said; bhavaLord iva; bhavnyof Sat;
nidhanamthe death; prajpatebecause of Prajpati Daka;
asat-ktyhaving been insulted; avagamyahearing about;
nradtfrom Nrada; sva-prada-sainyamthe soldiers of his own
associates; caand; tat-adhvara(produced from) his (Daka's) sacrifice;
bhubhiby the bhus; vidrvitamwere driven away; krodhamanger;
apramunbounded; dadheshowed.
201
TRANSLATION
Maitreya said: When Lord iva heard from Nrada that Sat, his wife, was
now dead because of Prajpati Daka's insult to her and that his soldiers had
been driven away by the bhu demigods, he became greatly angry.
PURPORT
Lord iva understood that Sat, being the youngest daughter of Daka,
could present the case of Lord iva's purity of purpose and would thus be able
to mitigate the misunderstanding between Daka and himself. But such a
compromise was not attained, and Sat was deliberately insulted by her father
by not being received properly when she visited his house without being
invited. Sat herself could have killed her father, Daka, because she is the
personified material energy and has immense power to kill and create within
this material universe. In the Brahma-sahit her strength is described: she is
capable of creating and dissolving many universes. But although she is so
powerful, she acts under the direction of the Supreme Personality of Godhead,
Ka, as His shadow. It would not have been difficult for Sat to punish her
father, but she thought that since she was his daughter, it was not proper for
her to kill him. Thus she decided to give up her own body, which she had
obtained from his, and Daka did not even check her.
When Sat passed away, giving up her body, the news was conveyed by
Nrada to Lord iva. Nrada always carries the news of such events because he
knows their import. When Lord iva heard that his chaste wife, Sat, was dead,
he naturally became exceedingly angry. He also understood that Bhgu Muni
had created the bhudeva demigods by uttering the mantras of the Yajur Veda
and that these demigods had driven away all of his soldiers who were present
in the arena of sacrifice. Therefore, he wanted to reply to this insult, and thus
he decided to kill Daka because he was the cause of the death of Sat.
202
TEXT 2
{ F "8 B < F ' <
< BF< =9 l
3d " FF ~ F
" HFF H ll - ll
kruddha sudaauha-pua sa dhr-jair
ja taid-vahni-saogra-rociam
utktya rudra sahasotthito hasan
gambhra-ndo visasarja t bhuvi
SYNONYMS
kruddhavery angry; su-daa-oha-puapressing his lips with his teeth;
sahe (Lord iva); dh-jaihaving a cluster of hair on his head;
jamone hair; taitof electricity; vahniof fire; saa flame;
ugraterrible; rociamblazing; utktyasnatching; rudraLord iva;
sahasat once; utthitastood up; hasanlaughing; gambhradeep;
ndasound; visasarjadashed; tmthat (hair); bhuvion the ground.
TRANSLATION
Thus Lord iva, being extremely angry, pressed his lips with his teeth and
immediately snatched from his head a strand of hair which blazed like
electricity or fire. He stood up at once, laughing like a madman, and dashed the
hair to the ground.
TEXT 3
'dF H F "H
203
FMN d F " d l
d" 8 H" '
d HH' U ' ll ll
tato 'tikyas tanuv span diva
sahasra-bhur ghana-ruk tri-srya-dk
karla-daro jvalad-agni-mrdhaja
kapla-ml vividhodyatyudha
SYNONYMS
tataat this time; atikyaa great personality (Vrabhadra); tanuvwith
his body; spantouching; divamthe sky; sahasraa thousand;
bhuarms; ghana-rukof black color; tri-srya-dkas bright as three suns
combined; karla-darahaving very fearful teeth; jvalat-agni(like)
burning fire; mrdhajahaving hair on his head; kapla-mlgarlanded
with men's heads; vividhavarious kinds; udyataupraised;
yudhaequipped with weapons.
TRANSLATION
A fearful black demon as high as the sky and as bright as three suns
combined was thereby created, his teeth very fearful and the hairs on his head
like burning fire. He had thousands of arms, equipped with various weapons,
and he was garlanded with the heads of men.
TEXT 4
d d
N{& H ~ l
204
" F <
H " < d ll H ll
ta ki karomti gantam ha
baddhjali bhagavn bhta-ntha
daka sa-yaja jahi mad-bhan
tvam agra rudra bhaako me
SYNONYMS
tamto him (Vrabhadra); kimwhat; karomishall I do; itithus;
gantamasking; haordered; baddha-ajalimwith folded hands;
bhagavnthe possessor of all opulences (Lord iva); bhta-nthathe lord
of the ghosts; dakamDaka; sa-yajamalong with his sacrifice; jahikill;
mat-bhanmof all my associates; tvamyou; agrathe chief; rudraO
Rudra; bhaaO expert in battle; aakaborn of my body; memy.
TRANSLATION
When that gigantic demon asked with folded hands, "What shall I do, my
lord?" Lord iva, who is known as Bhtantha, directly ordered, "Because you
are born from my body, you are the chief of all my associates. Therefore, kill
Daka and his soldiers at the sacrifice."
PURPORT
Here is the beginning of competition between brahma-tejas and iva-tejas.
By brahma-tejas, brahminical strength, Bhgu Muni had created the bhu
demigods, who had driven away the soldiers of Lord iva stationed in the
arena. When Lord iva heard that his soldiers had been driven away, he
created the tall black demon Vrabhadra to retaliate. There is sometimes a
competition between the mode of goodness and the mode of ignorance. That is
205
the way of material existence. Even when one is situated in the mode of
goodness, there is every possibility that his position will be mixed with or
attacked by the mode of passion or ignorance. That is the law of material
nature. Although pure goodness, or uddha-sattva, is the basic principle in the
spiritual world, pure manifestation of goodness is not possible in this material
world. Thus, the struggle for existence between different material qualities is
always present. This quarrel between Lord iva and Bhgu Muni, centering
around Prajpati Daka, is the practical example of such competition between
the different qualitative modes of material nature.
TEXT 5
R H d
F " H" H = H l
"FlF
F F F ll 7 ll
japta eva kupitena manyun
sa deva-deva paricakrame vibhum
mene-tadtmnam asaga-rahas
mahyas tta saha sahium
SYNONYMS
japtabeing ordered; evamin this manner; kupitenaangry;
manyunby Lord iva (who is anger personified); sahe (Vrabhadra);
deva-devamhe who is worshiped by the demigods;
paricakramecircumambulated; vibhumLord iva; meneconsidered;
tadat that time; tmnamhimself; asaga-rahaswith the power of
Lord iva that cannot be opposed; mahyasmof the most powerful;
206
ttamy dear Vidura; sahastrength; sahiumcapable of coping with.
TRANSLATION
Maitreya continued: My dear Vidura, that black person was the personified
anger of the Supreme Personality of Godhead, and he was prepared to execute
the orders of Lord iva. Thus, considering himself capable of coping with any
power offered against him, he circumambulated Lord iva.
TEXT 6
H F " 9 "
""FH l
3U "dd
F " H" ' S ll ll
anvyamna sa tu rudra-pradair
bha nadadbhir vyanadat subhairavam
udyamya la jagad-antakntaka
samprdravad ghoaa-bhaghri
SYNONYMS
anvyamnabeing followed; sahe (Vrabhadra); tubut;
rudra-pradaiby the soldiers of Lord iva; bhamtumultuously;
nadadbhiroaring; vyanadatsounded; su-bhairavamvery fearful;
udyamyacarrying; lama trident; jagat-antakadeath; antakamkilling;
samprdravathurried towards (the sacrifice of Daka); ghoaaroaring;
bhaa-aghriwith bangles on his legs.
207
TRANSLATION
Many other soldiers of Lord iva followed the fierce personality in a
tumultuous uproar. He carried a great trident, fearful enough to kill even death,
and on his legs he wore bangles which seemed to roar.
TEXT 7
~H F"F
dd " F l
d d " '
" > "' ll O ll
athartvijo yajamna sadasy
kakubhy udcy prasamkya reum
tama kim etat kuta etad rajo 'bhd
iti dvij dvija-patnya ca dadhyu
SYNONYMS
athaat that time; tvijathe priests; yajamnathe chief person
performing the sacrifice (Daka); sadasyall the persons assembled in the
sacrificial arena; kakubhi udcymin the northern direction;
prasamkyaseeing; reumthe dust storm; tamadarkness; kimwhat;
etatthis; kutafrom where; etatthis; rajadust; abhthas come;
itithus; dvijthe brhmaas; dvija-patnyathe wives of the brhmaas;
caand; dadhyubegan to speculate.
TRANSLATION
208
At that time, all the persons assembled in the sacrificial arenathe priests,
the chief of the sacrificial performance, and the brhmaas and their
wiveswondered where the darkness was coming from. Later they could
understand that it was a dust storm, and all of them were full of anxiety.
TEXT 8
H H F "FH
=N H "B l
H d $" d
d '' d d ll ll
vt na vnti na hi santi dasyava
prcna-barhir jvati hogra-daa
gvo na klyanta ida kuto rajo
loko 'dhun ki pralayya kalpate
SYNONYMS
vtthe winds; na vntiare not blowing; nanot; hibecause;
santiare possible; dasyavaplunderers; prcna-barhiold King Barhi;
jvatiis living; hastill; ugra-daawho would sternly punish;
gvathe cows; na klyanteare not being driven; idamthis; kutafrom
where; rajadust; lokathe planet; adhunnow; kimis it;
pralayyafor dissolution; kalpateto be considered ready.
TRANSLATION
Conjecturing on the origin of the storm, they said: There is no wind
blowing, and no cows are passing, nor is it possible that this dust storm could be
raised by plunderers, for there is still the strong King Barhi, who would punish
209
them. Where is this dust storm blowing from? Is the dissolution of the planet
now to occur?
PURPORT
Specifically significant in this verse is prcna-barhir jvati. The king of that
part of the land was known as Barhi, and although he was old, he was still
living, and he was a very strong ruler. Thus there was no possibility of an
invasion by thieves and plunderers. Indirectly it is stated here that thieves,
plunderers, rogues and unwanted population can exist only in a state or
kingdom where there is no strong ruler. When, in the name of justice, thieves
are allowed liberty, the state and kingdom are disturbed by such plunderers
and unwanted population. The dust storm created by the soldiers and
assistants of Lord iva resembled the situation at the time of the dissolution of
this world. When there is a need for the dissolution of the material creation,
this function is conducted by Lord iva. Therefore the situation now created
by him resembled the dissolution of the cosmic manifestation.
TEXT 9
F M 3 =
3= H d H F H F l
"
F FH"'H ll \ ll
prasti-mir striya udvigna-citt
cur vipko vjinasyaiva tasya
yat payantn duhit prajea
sut satm avadadhyv angm
210
SYNONYMS
prasti-mirheaded by Prasti; striyathe women; udvigna-cittbeing
very anxious; cusaid; vipkathe resultant danger; vjinasyaof the
sinful activity; evaindeed; tasyahis (Daka's); yatbecause;
payantnmwho were looking on; duhitmof her sisters; prajeathe
lord of the created beings (Daka); sutmhis daughter; satmSat;
avadadhyauinsulted; angmcompletely innocent.
TRANSLATION
Prasti, the wife of Daka, along with the other women assembled, became
very anxious and said: This danger has been created by Daka because of the
death of Sat, who, even though completely innocent, quit her body as her
sisters looked on.
PURPORT
Prasti, being a softhearted woman, could immediately understand that the
imminent danger approaching was due to the impious activity of hardhearted
Prajpati Daka. He was so cruel that he would not save her youngest daughter,
Sat, from the act of committing suicide in the presence of her sisters. Sat's
mother could understand how much Sat had been pained by the insult of her
father. Sat had been present along with the other daughters, and Daka had
purposely received all of them but her because she happened to be the wife of
Lord iva. This consideration convinced the wife of Daka of the danger
which was now ahead, and thus she knew that Daka must be prepared to die
for his heinous act.
TEXT 10
211
FHd R<d
FH F " " l
H "M" _
_FFm "d ll ! ll
yas tv anta-kle vyupta-ja-kalpa
sva-la-scy-arpita-dig-gajendra
vitatya ntyaty uditstra-dor-dhvajn
ucca-hsa-stanayitnu-bhinna-dik
SYNONYMS
yawho (Lord iva); tubut; anta-kleat the time of dissolution;
vyuptahaving scattered; ja-kalpahis bunch of hair; sva-lahis own
trident; scion the points; arpitapierced; dik-gajendrathe rulers of the
different directions; vitatyascattering; ntyatidances; uditaupraised;
astraweapons; dohands; dhvajnflags; uccaloud;
aa-hsalaughing; stanayitnuby the thundering sound; bhinnadivided;
dikthe directions.
TRANSLATION
At the time of dissolution, Lord iva's hair is scattered, and he pierces the
rulers of the different directions with his trident. He laughs and dances
proudly, scattering their hands like flags, as thunder scatters the clouds all over
the world.
PURPORT
Prasti, who appreciated the power and strength of her son-in-law, Lord
iva, is describing what he does at the time of dissolution. This description
212
indicates that the strength of Lord iva is so great that Daka's power could
not be set in comparison to it. At the time of dissolution, Lord iva, with his
trident in hand, dances over the rulers of the different planets, and his hair is
scattered, just as the clouds are scattered over all directions in order to plunge
the different planets into incessant torrents of rain. In the last phase of
dissolution, all the planets become inundated with water, and that inundation
is caused by the dancing of Lord iva. This dance is called the pralaya dance,
or dance of dissolution. Prasti could understand that the dangers ahead
resulted not only from Daka's having neglected her daughter, but also because
of his neglecting the prestige and honor of Lord iva.
TEXT 11
9 H FQ F
" d <H l
d" 8 "F
FFHF d d H' ll !! ll
amarayitv tam asahya-tejasa
manyu-pluta durnirkya bhru-kuy
karla-darbhir udasta-bhgaa
syt svasti ki kopayato vidhtu
SYNONYMS
amarayitvafter causing to become angry; tamhim (Lord iva);
asahya-tejasamwith an unbearable effulgence; manyu-plutamfilled with
anger; durnirkyamnot able to be looked at; bhru-kuyby the movement
of his brows; karla-darbhiby his fearful teeth;
udasta-bhgaamhaving scattered the luminaries; sytthere should be;
svastigood fortune; kimhow; kopayatacausing (Lord iva) to be angry;
213
vidhtuof Brahm.
TRANSLATION
The gigantic black man bared his fearful teeth. By the movements of his
brows he scattered the luminaries all over the sky, and he covered them with
his strong, piercing effulgence. Because of the misbehavior of Daka, even Lord
Brahm, Daka's father, could not have been saved from the great exhibition of
anger.
TEXT 12
N( H "
"F l
3 FM
H "H = d ll !- ll
bahv evam udvigna-docyamne
janena dakasya muhur mahtmana
utpetur utptatam sahasrao
bhayvah divi bhmau ca paryak
SYNONYMS
bahumuch; evamin this manner; udvigna-dwith nervous glances;
ucyamnewhile this was being said; janenaby the persons (assembled at
the sacrifice); dakasyaof Daka; muhuagain and again;
mah-tmanastronghearted; utpetuappeared; utpta-tamvery
powerful symptoms; sahasraaby the thousands; bhaya-vahproducing
fear; diviin the sky; bhmauon the earth; caand; paryakfrom all sides.
214
TRANSLATION
While all the people talked amongst themselves, Daka saw dangerous omens
from all sides, from the earth and from the sky.
PURPORT
In this verse Daka has been described as mahtm. The word mahtm has
been commented upon by different commentators in various manners.
Vrarghava crya has indicated that this word mahtm means "steady in
heart." That is to say that Daka was so stronghearted that even when his
beloved daughter was prepared to lay down her life, he was steady and
unshaken. But in spite of his being so stronghearted, he was perturbed when
he saw the various disturbances created by the gigantic black demon.
Vivantha Cakravart hkura remarks in this connection that even if one is
called mahtm, a great soul, unless he exhibits the symptoms of a mahtm, he
should be considered a durtm, or a degraded soul. In Bhagavad-gt (9.13) the
word mahtm describes the pure devotee of the Lord: mahtmnas tu m
prtha daiv praktim rit. A mahtm is always under the guidance of the
internal energy of the Supreme Personality of Godhead, and thus how could
such a misbehaved person as Daka be a mahtm? A mahtm is supposed to
have all the good qualities of the demigods, and thus Daka, lacking those
qualities, could not be called a mahtm; he should instead be called durtm, a
degraded soul. The word mahtm to describe the qualifications of Daka is
used sarcastically.
TEXT 13
HF "=
' H d " ' l
215
l l d "
" HH " H' ll ! ll
tvat sa rudrnucarair mah-makho
nnyudhair vmanakair udyudhai
pigai piagair makarodarnanai
parydravadbhir vidurnvarudhyata
SYNONYMS
tvatvery quickly; sathat; rudra-anucaraiby the followers of Lord
iva; mah-makhathe arena of the great sacrifice; nnvarious kinds;
yudhaiwith weapons; vmanakaiof short stature;
udyudhaiupraised; pigaiblackish; piagaiyellowish;
makara-udara-nanaiwith bellies and faces like sharks';
parydravadbhirunning all around; viduraO Vidura; anvarudhyatawas
surrounded.
TRANSLATION
My dear Vidura, all the followers of Lord iva surrounded the arena of
sacrifice. They were of short stature and were equipped with various kinds of
weapons; their bodies appeared to be like those of sharks, blackish and
yellowish. They ran all around the sacrificial arena and thus began to create
disturbances.
TEXT 14
d =& H m ~ l
F" ' = F ll !H ll
216
kecid babhaju prg-vaa
patn-l tathpare
sada gndhra-l ca
tad-vihra mahnasam
SYNONYMS
kecitsome; babhajupulled down; prk-vaamthe pillars of the
sacrificial pandal; patn-lmthe female quarters; tathalso;
apareothers; sadathe sacrificial arena; gndhra-lmthe house of the
priests; caand; tat-vihramthe house of the chief of the sacrifice;
mah-anasamthe house of the kitchen department.
TRANSLATION
Some of the soldiers pulled down the pillars which were supporting the
pandal of sacrifice, some of them entered the female quarters, some began
destroying the sacrificial arena, and some entered the kitchen and the
residential quarters.
TEXT 15
~ d ' l
d B H d =" H " ll !7 ll
rurujur yaja-ptri
tathaike 'gnn anayan
kuev amtrayan kecid
bibhidur vedi-mekhal
SYNONYMS
217
rurujubroke; yaja-ptrithe pots used in the sacrifice; tathso;
ekesome; agnnthe sacrificial fires; anayanextinguished; kueuon
the sacrificial arenas; amtrayanpassed urine; kecitsome; bibhidutore
down; vedi-mekhalthe boundary lines of the sacrificial arena.
TRANSLATION
They broke all the pots made for use in the sacrifice, and some of them
began to extinguish the sacrificial fire. Some tore down the boundary line of the
sacrificial arena, and some passed urine on the arena.
TEXT 16
N' d m l
" H F ll ! ll
abdhanta munn anye
eke patnr atarjayan
apare jaghur devn
pratysannn palyitn
SYNONYMS
abdhantablocked the way; munnthe sages; anyeothers; ekesome;
patnthe women; atarjayanthreatened; apareothers; jaghuarrested;
devnthe demigods; pratysannnnear at hand; palyitnwho were
fleeing.
TRANSLATION
Some blocked the way of the fleeing sages, some threatened the women
218
assembled there, and some arrested the demigods who were fleeing the pandal.
TEXT 17
NN' H" l
=B 9 " H " ' ll !O ll
bhgu babandha maimn
vrabhadra prajpatim
caea paa deva
bhaga nandvaro 'graht
SYNONYMS
bhgumBhgu Muni; babandhaarrested; maimnMaimn;
vrabhadraVrabhadra; prajpatimPrajpati Daka; caeaCaea;
paamP; devamthe demigod; bhagamBhaga;
nandvaraNandvara; agrahtarrested.
TRANSLATION
Maimn, one of the followers of Lord iva, arrested Bhgu Muni, and
Vrabhadra, the black demon, arrested Prajpati Daka. Another follower, who
was named Caea, arrested P. Nandvara arrested the demigod Bhaga.
TEXT 18
FH HH " _ F"F F"H dF l
U F H d'" H ll ! ll
sarva evartvijo dv
219
sadasy sa-divaukasa
tair ardyamn subha
grvabhir naikadhdravan
SYNONYMS
sarveall; evacertainly; tvijathe priests; dvafter seeing;
sadasyall the members assembled in the sacrifice; sa-divaukasaalong
with the demigods; taiby those (stones); ardyamnbeing disturbed;
su-bhamvery greatly; grvabhiby stones; na ekadhin different
directions; adravanbegan to disperse.
TRANSLATION
There was a continuous shower of stones, and all the priests and other
members assembled at the sacrifice were put into immense misery. For fear of
their lives, they dispersed in different directions.
TEXT 19
( M HFF H H l
F"F 'F " ll !\ ll
juhvata sruva-hastasya
mari bhagavn bhava
bhgor luluce sadasi
yo 'hasac chmaru darayan
SYNONYMS
juhvataoffering sacrificial oblations; sruva-hastasyawith the sacrificial
ladle in his hand; marithe mustache; bhagavnthe possessor of all
220
opulences; bhavaVrabhadra; bhgoof Bhgu Muni; lulucetore out;
sadasiin the midst of the assembly; yawho (Bhgu Muni); ahasathad
smiled; maruhis mustache; darayanshowing.
TRANSLATION
Vrabhadra tore off the mustache of Bhgu, who was offering the sacrificial
oblations with his hands in the fire.
TEXT 20
F H F 9 H l
3A F"F~ ' F F = ll - ll
bhagasya netre bhagavn
ptitasya ru bhuvi
ujjahra sada-stho 'k
ya apantam assucat
SYNONYMS
bhagasyaof Bhaga; netreboth eyes; bhagavnVrabhadra;
ptitasyahaving been thrust; ruwith great anger; bhuvion the ground;
ujjahraplucked out; sada-sthawhile situated in the assembly of the
Vivasks; akby the movement of his eyebrows; yawho (Bhaga);
apantam(Daka) who was cursing (Lord iva); assucatencouraged.
TRANSLATION
Vrabhadra immediately caught Bhaga, who had been moving his eyebrows
during Bhgu's cursing of Lord iva, and out of great anger thrust him to the
221
ground and forcibly put out his eyes.
TEXT 21
Q d lF ~ N l
'F " ll -! ll
po hy aptayad dantn
kligasya yath bala
apyamne garimai
yo 'hasad darayan data
SYNONYMS
paof P; hisince; aptayatextracted; dantnthe teeth;
kligasyaof the King of Kaliga; yathas; balaBaladeva;
apyamnewhile being cursed; garimaiLord iva; yawho (P);
ahasatsmiled; darayanshowing; datahis teeth.
TRANSLATION
Just as Baladeva knocked out the teeth of Dantavakra, the King of Kaliga,
during the gambling match at the marriage ceremony of Aniruddha, Vrabhadra
knocked out the teeth of both Daka, who had shown them while cursing Lord
iva, and P, who by smiling sympathetically had also shown his teeth.
PURPORT
Here a reference is made to the marriage of Aniruddha, a grandson of Lord
Ka's. He kidnapped the daughter of Dantavakra, and thereafter he was
arrested. Just as he was to be punished for the kidnapping, the soldiers from
Dvrak arrived, headed by Balarma, and a fight ensued amongst the
222
katriyas. This sort of fight was very common, especially during marriage
ceremonies, when everyone was in a challenging spirit. In that challenging
spirit, a fight was sure to occur, and in such fights there was commonly killing
and misfortune. After finishing such fighting, the parties would come to a
compromise, and everything would be settled. This Daka yaja was similar to
such events. Now all of themDaka and the demigods Bhaga and P and
Bhgu Muniwere punished by the soldiers of Lord iva, but later everything
would come to a peaceful end. So this spirit of fighting between one another
was not exactly inimical. Because everyone was so powerful and wanted to
show his strength by Vedic mantra or mystic power, all these fighting skills
were very elaborately exhibited by the different parties at the Daka yaja.
TEXT 22
F "F ' l
" " { NdF" ll -- ll
kramyorasi dakasya
ita-dhrea hetin
chindann api tad uddhartu
naknot tryambakas tad
SYNONYMS
kramyahaving sat; urasion the chest; dakasyaof Daka;
ita-dhreahaving a sharp blade; hetinwith a weapon; chindancutting;
apieven though; tatthat (head); uddhartumto separate; na aaknotwas
not able; tri-ambakaVrabhadra (who had three eyes); tadafter this.
TRANSLATION
223
Then Vrabhadra, the giantlike personality, sat on the chest of Daka and
tried to separate his head from his body with sharp weapons, but was
unsuccessful.
TEXT 23
MMHHH= l
HF "' > ll - ll
astrair astrnvitair evam
anirbhinna-tvaca hara
vismaya param panno
dadhyau paupati ciram
SYNONYMS
astraiwith weapons; astra-anvitaiwith hymns (mantras); evamthus;
anirbhinnanot being cut; tvacamthe skin; haraVrabhadra;
vismayambewilderment; paramgreatest; pannawas struck with;
dadhyauthought; paupatiVrabhadra; ciramfor a long time.
TRANSLATION
He tried to cut the head of Daka with hymns as well as weapons, but still it
was hard to cut even the surface of the skin of Daka's head. Thus Vrabhadra
was exceedingly bewildered.
TEXT 24
" _ F F l
224
dF d ll -H ll
dv sajapana yoga
pan sa patir makhe
yajamna-pao kasya
kyt tenharac chira
SYNONYMS
dvhaving seen; sajapanamfor the killing of the animals in the
sacrifice; yogamthe device; panmof the animals; sahe (Vrabhadra);
patithe lord; makhein the sacrifice; yajamna-paowho was an animal
in the form of the chief of the sacrifice; kasyaof Daka; kytfrom the
body; tenaby that (device); aharatsevered; irahis head.
TRANSLATION
Then Vrabhadra saw the wooden device in the sacrificial arena by which
the animals were to have been killed. He took the opportunity of this facility to
behead Daka.
PURPORT
In this connection it is to be noted that the device used for killing animals
in the sacrifice was not designed to facilitate eating their flesh. The killing was
specifically intended to give a new life to the sacrificed animal by the power of
Vedic mantra. The animals were sacrificed to test the strength of Vedic
mantras; yajas were performed as a test of the mantra. Even in the modern
age, tests are executed on animal bodies in the physiology laboratory. Similarly,
whether or not the brhmaas were uttering the Vedic hymns correctly was
tested by sacrifice in the arena. On the whole, the animals thus sacrificed were
not at all the losers. Some old animals would be sacrificed, but in exchange for
225
their old bodies they received other, new bodies. That was the test of Vedic
mantras. Vrabhadra, instead of sacrificing animals with the wooden device,
immediately beheaded Daka, to the astonishment of everyone.
TEXT 25
F' H"F" 9 d F l
= 9 ll -7 ll
sdhu-vdas tad te
karma tat tasya payatm
bhta-preta-picn
anye tad-viparyaya
SYNONYMS
sdhu-vdajoyful exclamation; tadat that time; temof those
(followers of Lord iva); karmaaction; tatthat; tasyaof him
(Vrabhadra); payatmseeing; bhta-preta-picnmof the bhtas
(ghosts), pretas and picas; anyemof the others (in the party of Daka);
tat-viparyayathe opposite of that (an exclamation of grief).
TRANSLATION
Upon seeing the action of Vrabhadra, the party of Lord iva was pleased
and cried out joyfully, and all the bhtas, ghosts and demons that had come
made a tumultuous sound. On the other hand, the brhmaas in charge of the
sacrifice cried out in grief at the death of Daka.
TEXT 26
226
H FF" H9 l
H "_ B" Qd ll - ll
juhvaitac chiras tasmin
dakignv amarita
tad-deva-yajana dagdhv
prtihad guhyaklayam
SYNONYMS
juhvasacrificed as an oblation; etatthat; irahead; tasminin that;
dakia-agnauin the sacrificial fire on the southern side;
amaritaVrabhadra, being greatly angry; tatof Daka;
deva-yajanamthe arrangements for the sacrifice to the demigods;
dagdhvhaving set fire; prtihatdeparted; guhyaka-layamto the abode
of the Guhyakas (Kailsa).
TRANSLATION
Vrabhadra then took the head and with great anger threw it into the
southern side of the sacrificial fire, offering it as an oblation. In this way the
followers of Lord iva devastated all the arrangements for sacrifice. After
setting fire to the whole arena, they departed for their master's abode, Kailsa.
Thus end the Bhaktivedanta purports of the Fourth Canto, Fifth Chapter, of the
rmad-Bhgavatam, entitled "Frustration of the Sacrifice of Daka."
227
6. Brahm Satisfies Lord iva
TEXTS 1-2
3H=
~ " H FH " d l
_M " 9 ll ! ll
F FH l FH F d l
FHH Fd dFH" ll - ll
maitreya uvca
atha deva-ga sarve
rudrnkai parjit
la-paia-nistria-
gad-parigha-mudgarai
sachinna-bhinna-sarvg
sartvik-sabhy bhaykul
svayambhuve namasktya
krtsnyenaitan nyavedayan
SYNONYMS
maitreya uvcaMaitreya said; athaafter this; deva-gathe demigods;
sarveall; rudra-ankaiby the soldiers of Lord iva; parjithaving
been defeated; latrident; paiaa sharp-edged spear; nistriaa sword;
gadmace; parighaan iron bludgeon; mudgaraia hammerlike weapon;
228
sachinna-bhinna-sarva-agall the limbs wounded; sa-tvik-sabhywith
all the priests and members of the sacrificial assembly; bhaya-kulwith
great fear; svayambhuveunto Lord Brahm; namasktyaafter offering
obeisances; krtsnyenain detail; etatthe events of Daka's sacrifice;
nyavedayanreported.
TRANSLATION
All the priests and other members of the sacrificial assembly and all the
demigods, having been defeated by the soldiers of Lord iva and injured by
weapons like tridents and swords, approached Lord Brahm with great fear.
After offering him obeisances, they began to speak in detail of all the events
which had taken place.
TEXT 3
3 H H=FH l
> H dF_ ll ll
upalabhya puraivaitad
bhagavn abja-sambhava
nryaa ca vivtm
na kasydhvaram yatu
SYNONYMS
upalabhyaknowing; purbeforehand; evacertainly; etatall these
events of Daka's sacrifice; bhagavnthe possessor of all opulences;
abja-sambhavaborn from a lotus flower (Lord Brahm);
nryaaNryaa; caand; viva-tmthe Supersoul of the entire
universe; nanot; kasyaof Daka; adhvaramto the sacrifice; yatudid
229
go.
TRANSLATION
Both Lord Brahm and Viu had already known that such events would
occur in the sacrificial arena of Daka, and knowing beforehand, they did not go
to the sacrifice.
PURPORT
As stated in Bhagavad-gt (7.26), vedha samattni vartamnni crjuna.
The Lord says, "I know everything that has happened in the past and is going
to happen in the future." Lord Viu is omniscient, and He therefore knew
what would happen at Daka's sacrificial arena. For this reason neither
Nryaa nor Lord Brahm attended the great sacrifice performed by Daka.
TEXT 4
"d H F d F l
F N 9 ll H ll
tad karya vibhu prha
tejyasi ktgasi
kemya tatra s bhyn
na pryea bubhatm
SYNONYMS
tatthe events related by the demigods and the others; karyaafter
hearing; vibhuLord Brahm; prhareplied; tejyasia great personality;
kta-gasihas been offended; kemyafor your happiness; tatrain that
way; sthat; bhyt nais not conducive; pryeagenerally;
230
bubhatmdesire to exist.
TRANSLATION
When Lord Brahm heard everything from the demigods and the members
who had attended the sacrifice, he replied: You cannot be happy in executing a
sacrifice if you blaspheme a great personality and thereby offend his lotus feet.
You cannot have happiness in that way.
PURPORT
Lord Brahm explained to the demigods that although Daka wanted to
enjoy the results of fruitive sacrificial activities, it is not possible to enjoy
when one offends a great personality like Lord iva. It was good for Daka to
have died in the fight because if he had lived he would have committed such
offenses at the lotus feet of great personalities again and again. According to
Manu's law, when a person commits murder, punishment is beneficial for him
because if he is not killed he might commit more and more murders and
therefore be entangled in his future lives for having killed so many persons.
Therefore the king's punishment of a murderer is appropriate. lf those who are
extremely offensive are killed by the grace of the Lord, that is good for them.
In other words, Lord Brahm explained to the demigods that it was good for
Daka to have been killed.
TEXT 5
~ d dN9 H
N 9 " l
F"_ {= F
F" S ll 7 ll
231
athpi yya kta-kilbi bhava
ye barhio bhga-bhja pardu
prasdayadhva pariuddha-cetas
kipra-prasda praghtghri-padmam
SYNONYMS
atha apistill; yyamall of you; kta-kilbihaving committed offenses;
bhavamLord iva; yeall of you; barhiaof the sacrifice;
bhga-bhjamentitled to a share; parduhave excluded;
prasdayadhvamall of you should satisfy; pariuddha-cetaswithout mental
reservations; kipra-prasdamquick mercy; praghta-aghri-padmamhis
lotus feet having been taken shelter of.
TRANSLATION
You have excluded Lord iva from taking part in the sacrificial results, and
therefore you are all offenders at his lotus feet. Still, if you go without mental
reservations and surrender unto him and fall down at his lotus feet, he will be
very pleased.
PURPORT
Lord iva is also called utoa. u means "very soon," and toa means "to
become satisfied." The demigods were advised to go to Lord iva and beg his
pardon, and because he is very easily pleased, it was certain that their purpose
would be served. Lord Brahm knew the mind of Lord iva very well, and he
was confident that the demigods, who were offenders at his lotus feet, could
mitigate their offenses by going to him and surrendering without reservation.
TEXT 6
232
F H_F
d F d F l
" H H
_ " H{ " ll ll
sn jvitam adhvarasya
loka sa-pla kupite na yasmin
tam u deva priyay vihna
kampayadhva hdi viddha duruktai
SYNONYMS
snwishing to ask; jvitamfor the duration; adhvarasyaof the
sacrifice; lokaall the planets; sa-plawith their controllers;
kupitewhen angered; nanot; yasminwhom; tamthat; uat once;
devamLord iva; priyayof his dear wife; vihnamhaving been deprived;
kampayadhvambeg his pardon; hdiin his heart; viddhamvery much
afflicted; duruktaiby unkind words.
TRANSLATION
Lord Brahm also advised them that Lord iva is so powerful that by his
anger all the planets and their chief controllers can be destroyed immediately.
Also, he said that Lord iva was especially sorry because he had recently lost
his dear wife and was also very much afflicted by the unkind words of Daka.
Under the circumstances, Lord Brahm suggested, it would behoove them to go
at once and beg his pardon.
TEXT 7
=
233
" > H l
H" NH H
FF d 3 H'F ll O ll
nha na yajo na ca yyam anye
ye deha-bhjo munaya ca tattvam
vidu prama bala-vryayor v
yasytma-tantrasya ka upya vidhitset
SYNONYMS
nanot; ahamI; nanor; yajaIndra; nanor; caand; yyamall of
you; anyeothers; yewho; deha-bhjaof those who bear material bodies;
munayathe sages; caand; tattvamthe truth; viduknow;
pramamthe extent; bala-vryayoof the strength and power; vor;
yasyaof Lord iva; tma-tantrasyaof Lord iva, who is self-dependent;
kawhat; upyammeans; vidhitsetshould wish to devise.
TRANSLATION
Lord Brahm said that no one, not even himself, Indra, all the members
assembled in the sacrificial arena, or all the sages, could know how powerful
Lord iva is. Under the circumstances, who would dare to commit an offense at
his lotus feet?.
PURPORT
After Lord Brahm advised the demigods to go to Lord iva and beg his
pardon, it was suggested how he should be satisfied and how the matter should
be placed before him. Brahm also asserted that none of the conditioned souls,
including himself and all the demigods, could know how to satisfy Lord iva.
But he said, "It is known that he is very easily satisfied, so let us try to satisfy
234
him by falling at his lotus feet."
Actually the position of the subordinate is always to surrender to the
Supreme. That is the instruction of Bhagavad-gt. The Lord asks everyone to
give up all kinds of concocted occupations and simply surrender unto Him.
That will protect the conditioned souls from all sinful reactions. Similarly, in
this case Brahm also suggested that they go and surrender unto the lotus feet
of Lord iva, for since he is very kind and easily satisfied, this action would
prove effective.
TEXT 8
F $~" F F
FH F l
FH' 9
d F" H ll ll
sa ittham diya surn ajas tu tai
samanvita pitbhi sa-prajeai
yayau sva-dhiyn nilaya pura-dvia
kailsam adri-pravara priya prabho
SYNONYMS
sahe (Brahm); itthamthus; diyaafter instructing; surnthe
demigods; ajaLord Brahm; tuthen; taithose; samanvitafollowed;
pitbhiby the Pits; sa-prajeaialong with the lords of the living entities;
yayauwent; sva-dhiytfrom his own place; nilayamthe abode;
pura-dviaof Lord iva; kailsamKailsa; adri-pravaramthe best among
mountains; priyamdear; prabhoof the lord (iva).
235
TRANSLATION
After thus instructing all the demigods, the Pits and the lords of the living
entities, Lord Brahm took them with him and left for the abode of Lord iva,
known as the Kailsa Hill.
PURPORT
The abode of Lord iva, which is known as Kailsa, is described in the
fourteen verses which follow.
TEXT 9
9' F{ l
8 d'H F H F" ll \ ll
janmauadhi-tapo-mantra-
yoga-siddhair naretarai
jua kinnara-gandharvair
apsarobhir vta sad
SYNONYMS
janmabirth; auadhiherbs; tapaausterity; mantraVedic hymns;
yogamystic yoga practices; siddhaiwith perfected beings; nara-itaraiby
demigods; juamenjoyed; kinnara-gandharvaiby Kinnaras and
Gandharvas; apsarobhiby Apsars; vtamfull of; sadalways.
TRANSLATION
The abode known as Kailsa is full of different herbs and vegetables, and it is
236
sanctified by Vedic hymns and mystic yoga practice. Thus the residents of that
abode are demigods by birth and have all mystic powers. Besides them there are
other human beings, who are known as Kinnaras and Gandharvas and are
accompanied by their beautiful wives, who are known as Apsars, or angels.
TEXT 10
l ' H= l
" H ll ! ll
nn-maimayai gair
nn-dhtu-vicitritai
nn-druma-lat-gulmair
nn-mga-gavtai
SYNONYMS
nndifferent kinds; maijewels; mayaimade of; gaiwith the
peaks; nn-dhtu-vicitritaidecorated with various minerals;
nnvarious; drumatrees; latcreepers; gulmaiplants;
nnvarious; mga-gaaby groups of deer; vtaiinhabited by.
TRANSLATION
Kailsa is full of mountains filled with all kinds of valuable jewels and
minerals and surrounded by all varieties of valuable trees and plants. The top of
the hill is nicely decorated by various types of deer.
TEXT 11
MH d"F l
237
H F{ 9 ll !! ll
nnmala-prasravaair
nn-kandara-snubhi
ramaa viharantn
ramaai siddha-yoitm
SYNONYMS
nnvarious; amalatransparent; prasravaaiwith waterfalls;
nnvarious; kandaracaves; snubhiwith summits; ramaamgiving
pleasure; viharantnmsporting; ramaaiwith their lovers;
siddha-yoitmof the damsels of the mystics.
TRANSLATION
There are many waterfalls, and in the mountains there are many beautiful
caves in which the very beautiful wives of the mystics are found.
TEXT 12
d d "'H l
H d d > ll !- ll
mayra-kekbhiruta
madndhli-vimrcchitam
plvitai rakta-kahn
kjitai ca patattrim
SYNONYMS
mayrapeacocks; kekwith the cries; abhirutamresounding; madaby
238
intoxication; andhablinded; aliby the bees; vimrcchitamresounded;
plvitaiwith the singing; rakta-kahnmof the cuckoos; kjitaiwith
the whispering; caand; patattrimof other birds.
TRANSLATION
On Kailsa Hill there is always the rhythmical sound of the peacocks' sweet
vibrations and the bees' humming. Cuckoos are always singing, and other birds
whisper amongst themselves.
TEXT 13
(H {F d" " l
H H l H ll ! ll
hvayantam ivoddhastair
dvijn kma-dughair drumai
vrajantam iva mtagair
gantam iva nirjharai
SYNONYMS
hvayantamcalling; ivaas if; ut-hastaiwith upraised hands (branches);
dvijnthe birds; kma-dughaiyielding desires; drumaiwith trees;
vrajantammoving; ivaas if; mtagaiby elephants;
gantamresounding; ivaas if; nirjharaiby the waterfalls.
TRANSLATION
There are tall trees with straight branches that appear to call the sweet birds,
and when herds of elephants pass through the hills, it appears that the Kailsa
239
Hill moves with them. When the waterfalls resound, it appears that Kailsa Hill
does also.
TEXTS 14-15
" > F > l
> d H"F ll !H ll
= d"N > =d l
< dNd d " d Nd ll !7 ll
mandrai prijtai ca
saralai copaobhitam
tamlai la-tlai ca
kovidrsanrjunai
ctai kadambair npai ca
nga-punnga-campakai
paloka-bakulai
kundai kurabakair api
SYNONYMS
mandraiwith mandras; prijtaiwith prijtas; caand;
saralaiwith saralas; caand; upaobhitamdecorated; tamlaiwith
tamla trees; la-tlaiwith las and tlas; caand;
kovidra-sana-arjunaikovidras, sanas (vijaya-sras) and arjuna trees
(kcanrakas); ctaiwith ctas (a species of mango); kadambaiwith
kadambas; npaiwith npas (dhli-kadambas); caand;
nga-punnga-campakaiwith ngas, punngas and campakas;
pala-aoka-bakulaiwith palas, aokas and bakulas; kundaiwith
kundas; kurabakaiwith kurabakas; apialso.
240
TRANSLATION
The whole of Kailsa Hill is decorated with various kinds of trees, of which
the following names may be mentioned: mandra, prijta, sarala, tamla, tla,
kovidra, sana, arjuna, mra-jti (mango), kadamba, dhli-kadamba, nga,
punnga, campaka, pala, aoka, bakula, kunda and kurabaka. The entire hill is
decorated with such trees, which produce flowers with fragrant aromas.
TEXT 16
FH > H d l
d =d [d> 'H> B ll ! ll
svarra-ata-patrai ca
vara-reuka-jtibhi
kubjakair mallikbhi ca
mdhavbhi ca maitam
SYNONYMS
svarragolden colored; ata-patraiwith lotuses; caand;
vara-reuka-jtibhiwith varas, reukas and mlats; kubjakaiwith
kubjakas; mallikbhiwith malliks; caand; mdhavbhiwith mdhavs;
caand; maitamdecorated.
TRANSLATION
There are other trees also which decorate the hill, such as the golden lotus
flower, the cinnamon tree, mlat, kubja, mallik and mdhav.
241
TEXT 17
F " N~ 'S l
9' > N ll !O ll
panasodumbarvattha-
plaka-nyagrodha-higubhi
bhrjair oadhibhi pgai
rjapgai ca jambubhi
SYNONYMS
panasa-udumbara-avattha-plaka-nyagrodha-higubhiwith panasas
(jackfruit trees), udumbaras, avatthas, plakas, nyagrodhas and trees producing
asafoetida; bhrjaiwith bhrjas; oadhibhiwith betel nut trees;
pgaiwith pgas; rjapgaiwith rjapgas; caand; jambubhiwith
jambus.
TRANSLATION
Kailsa Hill is also decorated with such trees as kata, jackfruit, julara,
banyan trees, plakas, nyagrodhas and trees producing asafoetida. Also there are
trees of betel nuts and bhrja-patra, as well as rjapga, blackberries and similar
other trees.
TEXT 18
d U ' d S " l
" > H d=d ll ! ll
kharjrmrtakmrdyai
242
priyla-madhukegudai
druma-jtibhir anyai ca
rjita veu-kcakai
SYNONYMS
kharjra-mrtaka-mra-dyaiwith kharjras, mrtakas, mras and others;
priyla-madhuka-igudaiwith priylas, madhukas and igudas;
druma-jtibhiwith varieties of trees; anyaiother; caand;
rjitamdecorated; veu-kcakaiwith veus (bamboos) and kcakas (hollow
bamboos).
TRANSLATION
There are mango trees, priyla, madhuka and iguda. Besides these there are
other trees, like thin bamboos, kcaka and varieties of other bamboo trees, all
decorating the tract of Kailsa Hill.
TEXTS 19-20
d " dH{ l
9 d d H " ll !\ ll
B " d l
H 9" ll - ll
kumudotpala-kahlra-
atapatra-vanarddhibhi
nalinu kala kjat-
khaga-vndopaobhitam
mgai khmgai kroair
243
mgendrair ka-alyakai
gavayai arabhair vyghrai
rurubhir mahidibhi
SYNONYMS
kumudakumuda; utpala-utpala; kahlra-kahlra; atapatralotuses;
vanaforest; ddhibhibeing covered with; nalinuin the lakes;
kalamvery sweetly; kjatwhispering; khagaof birds; vndagroups;
upaobhitamdecorated with; mgaiwith deer; kh-mgaiwith
monkeys; kroaiwith boars; mga-indraiwith lions; ka-alyakaiwith
kas and alyakas; gavayaiwith forest cows; arabhaiwith forest asses;
vyghraiwith tigers; rurubhiwith small deer; mahia-dibhiwith
buffalo, etc.
TRANSLATION
There are different kinds of lotus flowers, such as kumuda, utpala and
atapatra. The forest appears to be a decorated garden, and the small lakes are
full of various kinds of birds who whisper very sweetly. There are many kinds
of other animals also, like deer, monkeys, boars, lions, kas, alyakas, forest
cows, forest asses, tigers, small deer, buffalo and many other animals, who are
fully enjoying their lives.
TEXT 21
d d"F 8 H d l
d"BF { ll -! ll
karntraikapadvsyair
nirjua vka-nbhibhi
244
kadal-khaa-saruddha-
nalin-pulina-riyam
SYNONYMS
karntraby the karntra; ekapadathe ekapada; avsyaiby the
avsya; nirjuamfully enjoyed; vka-nbhibhiby the vka and nbhi, or
kastr deer; kadalof banana trees; khaawith groups;
saruddhacovered; nalinof small lakes filled with lotus flowers;
pulinawith the sandy banks; riyamvery beautiful.
TRANSLATION
There are varieties of deer, such as karntra, ekapada, avsya, vka and
kastr, the deer which bears musk. Besides the deer there are many banana
trees which decorate the small hillside lakes very nicely.
TEXT 22
F " F m " l
H HN ' HF ll -- ll
paryasta nanday saty
snna-puyataroday
vilokya bhtea-giri
vibudh vismaya yayu
SYNONYMS
paryastamsurrounded; nandayby the Nand; satyof Sat; snnaby
the bathing; puya-taraespecially flavored; udaywith water;
vilokyaafter seeing; bhta-aof Bhtea (the lord of the ghosts, Lord
245
iva); girimthe mountain; vibudhthe demigods; vismayamwonder;
yayuobtained.
TRANSLATION
There is a small lake named Alakanand in which Sat used to take her bath,
and that lake is especially auspicious. All the demigods, after seeing the specific
beauty of Kailsa Hill, were struck with wonder at the great opulence to be
found there.
PURPORT
According to the commentary called r-Bhgavata-candra-candrik, the
water in which Sat used to bathe was Ganges water. In other words, the
Ganges flowed through the Kailsa-parvata. There is every possibility of
accepting such a statement because Ganges water also flows from the hair of
Lord iva. Since Ganges water rests on the head of Lord iva and then flows
to the other parts of the universe, it is quite possible that the water in which
Sat bathed, which was certainly very nicely scented, was Ganges water.
TEXT 23
""F d H l
H F 'd = ll - ll
dadus tatra te ramym
alak nma vai purm
vana saugandhika cpi
yatra tan-nma pakajam
SYNONYMS
246
dadusaw; tatrathere (in Kailsa); tethey (the demigods);
ramymvery attractive; alakmAlak; nmaknown as; vaiindeed;
purmabode; vanamforest; saugandhikamSaugandhika; caand;
apieven; yatrain which place; tat-nmaknown by that name;
pakajamspecies of lotus flowers.
TRANSLATION
Thus the demigods saw the wonderfully beautiful region known as Alak in
the forest known as Saugandhika, which means "full of fragrance." The forest
is known as Saugandhika because of its abundance of lotus flowers.
PURPORT
Sometimes Alak is known as Alak-pur, which is also the name of the
abode of Kuvera. Kuvera's abode, however, cannot be seen from Kailsa.
Therefore the region of Alak referred to here is different from the Alak-pur
of Kuvera. According to Vrarghava crya, alak means "uncommonly
beautiful." In the region of Alak the demigods saw, there is a type of lotus
flower known as Saugandhika that distributes an especially fragrant scent.
TEXT 24
" =d" = F NQ l
~ "" FH H ll -H ll
nand clakanand ca
saritau bhyata pura
trthapda-padmbhoja-
rajastva pvane
247
SYNONYMS
nandthe Nand; caand; alakanandthe Alakanand; caand;
saritautwo rivers; bhyataoutside; purafrom the city; trtha-pdaof
the Supreme Personality of Godhead; pada-ambhojaof the lotus feet;
rajasby the dust; atvaexceedingly; pvanesanctified.
TRANSLATION
They also saw the two rivers named Nand and Alakanand. These two
rivers are sanctified by the dust of the lotus feet of the Supreme Personality of
Godhead, Govinda.
TEXT 25
F M HQ FH' l
B F F HQ d ll -7 ll
yayo sura-striya kattar
avaruhya sva-dhiyata
kranti pusa sicantyo
vighya rati-karit
SYNONYMS
yayoin both of which (rivers); sura-striyathe celestial damsels along
with their husbands; kattaO Vidura; avaruhyadescending;
sva-dhiyatafrom their own airplanes; krantithey play; pusatheir
husbands; sicantyasprinkling with water; vighyaafter entering (the
water); rati-karitwhose enjoyment has become diminished.
248
TRANSLATION
My dear Katt, Vidura, the celestial damsels come down to those rivers in
their airplanes with their husbands, and after sexual enjoyment, they enter the
water and enjoy sprinkling their husbands with water.
PURPORT
It is understood that even the damsels of the heavenly planets are polluted
by thoughts of sex enjoyment, and therefore they come in airplanes to bathe in
the rivers Nand and Alakanand. It is significant that these rivers, Nand
and Alakanand, are sanctified by the dust of the lotus feet of the Supreme
Personality of Godhead. In other words, just as the Ganges is sacred because its
water emanates from the toes of the Supreme Personality of Godhead,
Nryaa, so whenever water or anything is in touch with devotional service
to the Supreme Personality of Godhead, it is purified and spiritualized. The
rules and regulations of devotional service are based on this principle:
anything in touch with the lotus feet of the Lord is immediately freed from all
material contamination.
The damsels of the heavenly planets, polluted by thoughts of sex life, come
down to bathe in the sanctified rivers and enjoy sprinkling water on their
husbands. Two words are very significant in this connection. Rati-karit
means that the damsels become morose after sex enjoyment. Although they
accept sex enjoyment as a bodily demand, afterwards they are not happy.
Another significant point is that Lord Govinda, the Supreme Personality of
Godhead, is described here as Trthapda. Trtha means "sanctified place," and
pda means "the lotus feet of the Lord." People go to a sanctified place to free
themselves from all sinful reactions. In other words, those who are devoted to
the lotus feet of the Supreme Personality of Godhead, Ka, automatically
become sanctified. The Lord's lotus feet are called trtha-pda because under
their protection there are hundreds and thousands of saintly persons who
249
sanctify the sacred places of pilgrimage. rla Narottama dsa hkura, a great
crya of the Gauya Vaiava-sampradya, advises us not to travel to
different places of pilgrimage. Undoubtedly it is troublesome to go from one
place to another, but one who is intelligent can take shelter of the lotus feet of
Govinda and thereby be automatically sanctified as the result of his
pilgrimage. Anyone who is fixed in the service of the lotus feet of Govinda is
called trtha-pda; he does not need to travel on various pilgrimages, for he can
enjoy all the benefits of such travel simply by engaging in the service of the
lotus feet of the Lord. Such a pure devotee, who has implicit faith in the lotus
feet of the Lord, can create sacred places in any part of the world where he
decides to remain. Trth-kurvanti trthni (SB 1.13.10). The places are
sanctified due to the presence of pure devotees; any place automatically
becomes a place of pilgrimage if either the Lord or His pure devotee remains or
resides there. In other words, such a pure devotee, who is engaged one hundred
percent in the service of the Lord, can remain anywhere in the universe, and
that part of the universe immediately becomes a sacred place where he can
peacefully render service to the Lord as the Lord desires.
TEXT 26
FmH 8Hd S d & l
H 9 ' N ll - ll
yayos tat-snna-vibhraa-
nava-kukuma-pijaram
vito 'pi pibanty ambha
pyayanto gaj gaj
SYNONYMS
yayoin both of which rivers; tat-snnaby the bathing of them (the
250
damsels of the heavenly planets); vibhraafallen off; navafresh;
kukumawith kukuma powder; pijaramyellow; vitanot being
thirsty; apieven; pibantidrink; ambhathe water; pyayantacausing
to drink; gajthe elephants; gajthe female elephants.
TRANSLATION
After the damsels of the heavenly planets bathe in the water, it becomes
yellowish and fragrant due to the kukuma from their bodies. Thus the
elephants come to bathe there with their wives, the she-elephants, and they also
drink the water, although they are not thirsty.
TEXT 27
mHFS d l
8 M ~ FB@ ll -O ll
tra-hema-mahratna-
vimna-ata-sakulm
ju puyajana-strbhir
yath kha sataid-ghanam
SYNONYMS
tra-hemaof pearls and gold; mah-ratnavaluable jewels; vimnaof
airplanes; atawith hundreds; sakulmcrowded; jumoccupied,
enjoyed; puyajana-strbhiby the wives of the Yakas; yathas;
khamthe sky; sa-tait-ghanamwith the lightning and the clouds.
TRANSLATION
251
The airplanes of the heavenly denizens are bedecked with pearls, gold and
many valuable jewels. The heavenly denizens are compared to clouds in the sky
decorated with occasional flashes of electric lightning.
PURPORT
The airplanes described in this verse are different from the airplanes of
which we have experience. In the rmad-Bhgavatam and all the Vedic
literatures, there are many descriptions of vimna, which means "airplanes."
On different planets there are different kinds of airplanes. On this gross
planet earth, there are airplanes run by machine, but on other planets the
airplanes are run not by machine but by mantric hymns. They are also used
especially for enjoyment by the denizens of the heavenly planets so that they
can go from one planet to another. On other planets which are called
Siddhalokas, the denizens can travel from one planet to another without
airplanes. The beautiful airplanes from the heavenly planets are compared
here to the sky because they fly in the sky; the passengers are compared to the
clouds. The beautiful damsels, the wives of the denizens of the heavenly
planets, are compared to lightning. In summation, the airplanes with their
passengers which came from higher planets to Kailsa were very pleasant to
look at.
TEXT 28
H H F 'd = l
" d" U =" ll - ll
hitv yakevara-pur
vana saugandhika ca tat
drumai kma-dughair hdya
citra-mlya-phala-cchadai
252
SYNONYMS
hitvpassing over; yaka-varathe lord of the Yakas (Kuvera);
purmthe abode; vanamthe forest; saugandhikamnamed Saugandhika;
caand; tatthat; drumaiwith trees; kma-dughaiyielding desires;
hdyamattractive; citravariegated; mlyaflowers; phalafruits;
chadaileaves.
TRANSLATION
While traveling, the demigods passed over the forest known as Saugandhika,
which is full of varieties of flowers, fruits and desire trees. While passing over
the forest, they also saw the regions of Yakevara.
PURPORT
Yakevara is also known as Kuvera, and he is the treasurer of the demigods.
In the descriptions of him in Vedic literature, it is stated that he is fabulously
rich. It appears from these verses that Kailsa is situated near the residential
quarters of Kuvera. It is also stated here that the forest was full of desire trees.
In Brahma-sahit we learn about the desire tree which is found in the
spiritual world, especially in Kaloka, the abode of Lord Ka. We learn
here that such desire trees are also found in Kailsa, the residence of Lord
iva, by the grace of Ka. It thus appears that Kailsa has a special
significance; it is almost like the residence of Lord Ka.
TEXT 29
ddFHB9< " l
d Fd B "B ll -\ ll
253
rakta-kaha-khagnka-
svara-maita-apadam
kalahasa-kula-preha
kharadaa-jalayam
SYNONYMS
raktareddish; kahanecks; khaga-ankaof many birds; svarawith the
sweet sounds; maitadecorated; a-padambees; kalahasa-kulaof
groups of swans; prehamvery dear; khara-daalotus flowers;
jala-ayamlakes.
TRANSLATION
In that celestial forest there were many birds whose necks were colored
reddish and whose sweet sounds mixed with the humming of the bees. The
lakes were abundantly decorated with crying swans as well as strong-stemmed
lotus flowers.
PURPORT
The beauty of the forest was intensified by the presence of various lakes. It
is described herein that the lakes were decorated with lotus flowers and with
swans who played and sang with the birds and the humming bees. Considering
all these attributes, one can imagine how beautiful this spot was and how much
the demigods passing through enjoyed the atmosphere. There are many paths
and beautiful spots created by man on this planet earth, but none of them can
surpass those of Kailsa, as they are described in these verses.
TEXT 30
Hd&FS8="H l
254
' M ~ ll ll
vana-kujara-sagha-
haricandana-vyun
adhi puyajana-str
muhur unmathayan mana
SYNONYMS
vana-kujaraby wild elephants; sagharubbed against;
haricandanathe sandalwood trees; vyunby the breeze; adhifurther;
puyajana-strmof the wives of the Yakas; muhuagain and again;
unmathayatagitating; manathe minds.
TRANSLATION
All these atmospheric influences unsettled the forest elephants who flocked
together in the sandalwood forest, and the blowing wind agitated the minds of
the damsels there for further sexual enjoyment.
PURPORT
Whenever there is a nice atmosphere in the material world, immediately
there is an awakening of the sexual appetite in the minds of materialistic
persons. This tendency is present everywhere within this material world, not
only on this earth but in higher planetary systems as well. In complete contrast
with the influence of this atmosphere on the minds of the living entities
within the material world is the description of the spiritual world. The women
there are hundreds and thousands of times more beautiful than the women
here in this material world, and the spiritual atmosphere is also many times
better. Yet despite the pleasant atmosphere, the minds of the denizens do not
become agitated because in the spiritual world, the Vaikuha planets, the
255
spiritualistic minds of the inhabitants are so much absorbed in the spiritual
vibration of chanting the glories of the Lord that such enjoyment could not be
surpassed by any other enjoyment, even sex, which is the culmination of all
pleasure in the material world. In other words, in the Vaikuha world, in spite
of its better atmosphere and facilities, there is no impetus for sex life. As stated
in Bhagavad-gt (2.59), para dv nivartate: the inhabitants are so
spiritually enlightened that in the presence of such spirituality, sex life is
insignificant.
TEXT 31
H " d F H 3 l
R d 9 " _ " H < ll ! ll
vaidrya-kta-sopn
vpya utpala-mlin
prpta kimpuruair dv
ta rd dadur vaam
SYNONYMS
vaidrya-ktamade of vaidrya; sopnstaircases; vpyalakes;
utpalaof lotus flowers; mlincontaining rows; prptaminhabited;
kimpuruaiby the Kimpuruas; dvafter seeing; tethose demigods;
rtnot far away; dadusaw; vaama banyan tree.
TRANSLATION
They also saw that the bathing ghas and their staircases were made of
vaidrya-mai. The water was full of lotus flowers. Passing by such lakes, the
demigods reached a place where there was a great banyan tree.
256
TEXT 32
F F ' " H< l
d = BFH ll - ll
sa yojana-atotsedha
pdona-viapyata
paryak-ktcala-cchyo
nirnas tpa-varjita
SYNONYMS
sathat banyan tree; yojana-ataone hundred yojanas (eight hundred
miles); utsedhaheight; pda-naless by a quarter (six hundred miles);
viapaby the branches; yataspread out; paryakall around; ktamade;
acalaunshaken; chyathe shadow; nirnawithout bird nests;
tpa-varjitawithout heat.
TRANSLATION
That banyan tree was eight hundred miles high, and its branches spread over
six hundred miles around. The tree cast a fine shade which permanently cooled
the temperature, yet there was no noise of birds.
PURPORT
Generally, in every tree there are bird nests, and the birds congregate in the
evening and create noise. But it appears that this banyan tree was devoid of
nests, and therefore it was calm, quiet and peaceful. There were no
disturbances from noise or heat, and therefore this place was just suitable for
meditation.
257
TEXT 33
F F l
"" HF 9 Hd ll ll
tasmin mah-yogamaye
mumuku-arae sur
dadu ivam sna
tyaktmaram ivntakam
SYNONYMS
tasminunder that tree; mah-yoga-mayehaving many sages engaged in
meditation on the Supreme; mumukuof those who desire liberation;
araethe shelter; surthe demigods; dadusaw; ivamLord iva;
snamseated; tyakta-amaramhaving given up anger; ivaas;
antakameternal time.
TRANSLATION
The demigods saw Lord iva sitting under that tree, which was competent to
give perfection to mystic yogs and deliver all people. As grave as time eternal,
he appeared to have given up all anger.
PURPORT
In this verse the word mah-yogamaye is very significant. Yoga means
meditation on the Supreme Personality of Godhead, and mah-yoga means
those who engage in the devotional service of Viu. Meditation means
remembering, smaraam. There are nine different kinds of devotional service,
of which smaraam is one process; the yog remembers the form of Viu
258
within his heart. Thus there were many devotees engaged in meditation on
Lord Viu under the big banyan tree.
The Sanskrit word mah is derived from the affix mahat. This affix is used
when there is a great number or quantity, so mah-yoga indicates that there
were many great yogs and devotees meditating on the form of Lord Viu.
Generally such meditators are desirous of liberation from material bondage,
and they are promoted to the spiritual world, to one of the Vaikuhas.
Liberation means freedom from material bondage or nescience. In the material
world we are suffering life after life because of our bodily identification, and
liberation is freedom from that miserable condition of life.
TEXT 34
F"U F{ F H l
3F F = QdF ll H ll
sanandandyair mah-siddhai
ntai santa-vigraham
upsyamna sakhy ca
bhartr guhyaka-rakasm
SYNONYMS
sanandana-dyaithe four Kumras, headed by Sanandana;
mah-siddhailiberated souls; ntaisaintly; santa-vigrahamthe
grave and saintly Lord iva; upsyamnamwas being praised; sakhyby
Kuvera; caand; bhartrby the master; guhyaka-rakasmof the
Guhyakas and the Rkasas.
TRANSLATION
259
Lord iva sat there, surrounded by saintly persons like Kuvera, the master of
the Guhyakas, and the four Kumras, who were already liberated souls. Lord
iva was grave and saintly.
PURPORT
The personalities sitting with Lord iva are significant because the four
Kumras were liberated from birth. It may be remembered that after their
birth these Kumras were requested by their father to get married and beget
children in order to increase the population of the newly created universe. But
they refused, and at that time Lord Brahm was angry. In that angry mood,
Rudra, or Lord iva, was born. Thus they were intimately related. Kuvera, the
treasurer of the demigods, is fabulously rich. Thus Lord iva's association with
the Kumras and Kuvera indicates that he has all transcendental and material
opulences. Actually, he is the qualitative incarnation of the Supreme Lord;
therefore his position is very exalted.
TEXT 35
HU ~F~ ' l
= HF " HF[ d l ll 7 ll
vidy-tapo-yoga-patham
sthita tam adhvaram
caranta viva-suhda
vtsalyl loka-magalam
SYNONYMS
vidyknowledge; tapaausterity; yoga-pathamthe path of devotional
service; sthitamsituated; tamhim (Lord iva); adhvaramthe master of
the senses; carantamperforming (austerity, etc.); viva-suhdamthe friend
260
of the whole world; vtsalytout of full affection;
loka-magalamauspicious for everyone.
TRANSLATION
The demigods saw Lord iva situated in his perfection as the master of the
senses, knowledge, fruitive activities and the path of achieving perfection. He
was the friend of the entire world, and by virtue of his full affection for
everyone, he was very auspicious.
PURPORT
Lord iva is full of wisdom and tapasya, austerity. One who knows the
modes of work is understood to be situated on the path of devotional service to
the Supreme Personality of Godhead. One cannot serve the Supreme
Personality of Godhead unless one has achieved full perfectional knowledge in
the ways and means of performing devotional service.
Lord iva is described here as adhvara. vara means "controller," and
adhvara means particularly "controller of the senses." Generally our
materially contaminated senses are apt to engage in sense gratificatory
activities, but when a person is elevated by wisdom and austerity, the senses
then become purified, and they become engaged in the service of the Supreme
Personality of Godhead. Lord iva is the emblem of such perfection, and
therefore in the scriptures it is said, vaiavn yath ambhu: Lord iva is a
Vaiava. Lord iva, by his actions within this material world, teaches all
conditioned souls how to engage in devotional service twenty-four hours a day.
Therefore he is described here as loka-magala, good fortune personified for all
conditioned souls.
TEXT 36
261
l = F8 F"B< l
l F' = =" = N ll ll
liga ca tpasbha
bhasma-daa-jajinam
agena sandhybhra-ruc
candra-lekh ca bibhratam
SYNONYMS
ligamsymptom; caand; tpasa-abhamdesired by aivite ascetics;
bhasmaashes; daastaff; jamatted hair; ajinamantelope skin;
agenawith his body; sandhy-bhrareddish; ruccolored;
candra-lekhmthe crest of a half-moon; caand; bibhratambearing.
TRANSLATION
He was seated on a deerskin and was practicing all forms of austerity.
Because his body was smeared with ashes, he looked like an evening cloud. On
his hair was the sign of a half-moon, a symbolic representation.
PURPORT
Lord iva's symptoms of austerity are not exactly those of a Vaiava. Lord
iva is certainly the number one Vaiava, but he exhibits a feature for a
particular class of men who cannot follow the Vaiava principles. The
aivites, the devotees of Lord iva, generally dress like Lord iva, and
sometimes they indulge in smoking and taking intoxicants. Such practices are
never accepted by the followers of Vaiava rituals.
TEXT 37
262
3H8 " N F N Q F l
" H= H F ll O ll
upavia darbhamayy
bsy brahma santanam
nradya pravocanta
pcchate vat satm
SYNONYMS
upaviamseated; darbha-mayymmade of darbha, straw; bsymon a
mattress; brahmathe Absolute Truth; santanamthe eternal;
nradyaunto Nrada; pravocantamspeaking; pcchateasking;
vatmlistening; satmof the great sages.
TRANSLATION
He was seated on a straw mattress and speaking to all present, including the
great sage Nrada, to whom he specifically spoke about the Absolute Truth.
PURPORT
The lord was sitting on a mattress of straw because such a sitting place is
accepted by persons who are practicing austerities to gain understanding of the
Absolute Truth. In this verse it is specifically mentioned that he was speaking
to the great sage Nrada, a celebrated devotee. Nrada was asking Lord iva
about devotional service, and iva, being the topmost Vaiava, was
instructing him. In other words, Lord iva and Nrada were discussing the
knowledge of the Veda, but it is to be understood that the subject matter was
devotional service. Another point in this connection is that Lord iva is the
supreme instructor and the great sage Nrada is the supreme audience.
Therefore, the supreme subject matter of Vedic knowledge is bhakti, or
263
devotional service.
TEXT 38
d H " F " = l
N d B 'F d " ll ll
ktvorau dakie savya
pda-padma ca jnuni
bhu prakohe 'ka-mlm
sna tarka-mudray
SYNONYMS
ktvhaving placed; rauthigh; dakieat the right; savyamthe left;
pda-padmamlotus feet; caand; jnunion his knee; bhumhand;
prakohein the end of the right hand; aka-mlmrudrka beads;
snamsitting; tarka-mudraywith the mudr of argument.
TRANSLATION
His left leg was placed on his right thigh, and his left hand was placed on his
left thigh. In his right hand he held rudrka beads. This sitting posture is
called vrsana. He sat in the vrsana posture, and his finger was in the mode
of argument.
PURPORT
The sitting posture described herein is called vrsana according to the
system of aga-yoga performances. In the performance of yoga there are
eight divisions, such as yama and niyamacontrolling, following the rules and
regulations, then practicing the sitting postures, etc. Besides vrsana there are
264
other sitting postures, such as padmsana and siddhsana. Practice of these
sanas without elevating oneself to the position of realizing the Supersoul,
Viu, is not the perfectional stage of yoga. Lord iva is called yogvara, the
master of all yogs, and Ka is also called yogevara. Yogvara indicates that
no one can surpass the yoga practice of Lord iva, and yogevara indicates that
no one can surpass the yogic perfection of Ka. Another significant word is
tarka-mudr. This indicates that the fingers are opened and the second finger
is raised, along with the arm, to impress the audience with some subject matter.
This is actually a symbolic representation.
TEXT 39
N QH F'
d l
F d
U & ll \ ll
ta brahma-nirva-samdhim rita
vyuprita giria yoga-kakm
sa-loka-pl munayo mannm
dya manu prjalaya praemu
SYNONYMS
tamhim (Lord iva); brahma-nirvain brahmnanda; samdhimin
trance; ritamabsorbed; vyupritamleaning on; giriamLord iva;
yoga-kakmhaving his left knee firmly fixed with a knotted cloth;
sa-loka-plalong with the demigods (headed by Indra); munayathe
sages; mannmof all thinkers; dyamthe chief; manumthinker;
prjalayawith folded palms; praemuoffered respectful obeisances.
265
TRANSLATION
All the sages and demigods, headed by Indra, offered their respectful
obeisances unto Lord iva with folded hands. Lord iva was dressed in saffron
garments and absorbed in trance, thus appearing to be the foremost of all sages.
PURPORT
In this verse the word brahmnanda is significant. This brahmnanda, or
brahma-nirva, is explained by Prahlda Mahrja. When one is completely
absorbed in the adhokaja, the Supreme Personality of Godhead, who is beyond
the sense perception of materialistic persons, one is situated in brahmnanda.
It is impossible to conceive of the existence, name, form, quality and
pastimes of the Supreme Personality of Godhead because He is
transcendentally situated beyond the conception of materialistic persons.
Because materialists cannot imagine or conceive of the Supreme Personality of
Godhead, they may think that God is dead, but factually He is always existing
in His sac-cid-nanda-vigraha [Bs. 5.1], His eternal form. Constant meditation
concentrated on the form of the Lord is called samdhi, ecstasy or trance.
Samdhi means particularly concentrated attention, so one who has achieved
the qualification of always meditating on the Personality of Godhead is to be
understood to be always in trance and enjoying brahma-nirva, or
brahmnanda. Lord iva exhibited those symptoms, and therefore it is stated
that he was absorbed in brahmnanda.
Another significant word is yoga-kakm. Yoga-kak is the sitting posture
in which the left thigh is fixed under one's tightly knotted saffron-colored
garment. Also the words mannm dyam are significant here because they
mean a philosopher, or one who is thoughtful and can think very nicely. Such
a man is called manu. Lord iva is described in this verse as the chief of all
thinkers. Lord iva, of course, does not engage in useless mental speculation,
but as stated in the previous verse, he is always thoughtful regarding how to
266
deliver the demons from their fallen condition of life. It is said that during the
advent of Lord Caitanya, Sadiva appeared as Advaita Prabhu, and Advaita
Prabhu's chief concern was to elevate the fallen conditioned souls to the
platform of devotional service to Lord Ka. Since people were engaged in
useless occupations which would continue their material existence, Lord iva,
in the form of Lord Advaita, appealed to the Supreme Lord to appear as Lord
Caitanya to deliver these illusioned souls. Actually Lord Caitanya appeared on
the request of Lord Advaita. Similarly, Lord iva has a sampradya, the
Rudra-sampradya. He is always thinking about the deliverance of the fallen
souls, as exhibited by Lord Advaita Prabhu.
TEXT 40
F
F F H"S l
3~ = FH"
dF ~ H H ll H ll
sa tpalabhygatam tma-yoni
sursureair abhivanditghri
utthya cakre irasbhivandanam
arhattama kasya yathaiva viu
SYNONYMS
saLord iva; tubut; upalabhyaseeing; gatamhad arrived;
tma-yonimLord Brahm; sura-asura-aiby the best of the demigods and
demons; abhivandita-aghriwhose feet are worshiped; utthyastanding
up; cakremade; iraswith his head; abhivandanamrespectful;
arhattamaVmanadeva; kasyaof Kayapa; yath evajust as;
267
viuViu.
TRANSLATION
Lord iva's lotus feet were worshiped by both the demigods and demons, but
still, in spite of his exalted position, as soon as he saw that Lord Brahm was
there among all the other demigods, he immediately stood up and offered him
respect by bowing down and touching his lotus feet, just as Vmanadeva offered
His respectful obeisances to Kayapa Muni.
PURPORT
Kayapa Muni was in the category of the living entities, but he had a
transcendental son, Vmanadeva, who was an incarnation of Viu. Thus
although Lord Viu is the Supreme Personality of Godhead, He offered His
respects to Kayapa Muni. Similarly, when Lord Ka was a child He used to
offer His respectful obeisances to His mother and father, Nanda and Yaod.
Also, at the Battle of Kuruketra, Lord Ka touched the feet of Mahrja
Yudhihira because the King was His elder. It appears, then, that the
Personality of Godhead, Lord iva and other devotees, in spite of their being
situated in exalted positions, instructed by practical example how to offer
obeisances to their superiors. Lord iva offered his respectful obeisances to
Brahm because Brahm was his father, just as Kayapa Muni was the father of
Vmana.
TEXT 41
~ F{ 9
H F" l
Fd
268
d FH ll H! ll
tathpare siddha-ga maharibhir
ye vai samantd anu nlalohitam
namaskta prha aka-ekhara
kta-prama prahasann ivtmabh
SYNONYMS
tathso; aparethe others; siddha-gathe Siddhas;
mah-ibhialong with the great sages; yewho; vaiindeed;
samanttfrom all sides; anuafter; nlalohitamLord iva;
namasktamaking obeisances; prhasaid; aka-ekharamto Lord
iva; kta-pramamhaving made obeisances; prahasansmiling; ivaas;
tmabhLord Brahm.
TRANSLATION
All the sages who were sitting with Lord iva, such as Nrada and others,
also offered their respectful obeisances to Lord Brahm. After being so
worshiped, Lord Brahm, smiling, began to speak to Lord iva.
PURPORT
Lord Brahm was smiling because he knew that Lord iva is not only easily
satisfied but easily irritated as well. He was afraid that Lord iva might be in
an angry mood because he had lost his wife and had been insulted by Daka. In
order to conceal this fear, he smiled and addressed Lord iva as follows.
TEXT 42
N Q H=
269
H HF N l
HF = " = Q ll H- ll
brahmovca
jne tvm a vivasya
jagato yoni-bjayo
akte ivasya ca para
yat tad brahma nirantaram
SYNONYMS
brahm uvcaLord Brahm said; jneI know; tvmyou (Lord iva);
amthe controller; vivasyaof the entire material manifestation;
jagataof the cosmic manifestation; yoni-bjayoof both the mother and
father; akteof potency; ivasyaof iva; caand; paramthe Supreme;
yatwhich; tatthat; brahmawithout change; nirantaramwith no
material qualities.
TRANSLATION
Lord Brahm said: My dear Lord iva, I know that you are the controller of
the entire material manifestation, the combination father and mother of the
cosmic manifestation, and the Supreme Brahman beyond the cosmic
manifestation as well. I know you in that way.
PURPORT
Although Lord Brahm had received very respectful obeisances from Lord
iva, he knew that Lord iva was in a more exalted position than himself. Lord
iva's position is described in Brahma-sahit: there is no difference between
Lord Viu and Lord iva in their original positions, but still Lord iva is
different from Lord Viu. The example is given that the milk in yogurt is not
270
different from the original milk from which it was made.
TEXT 43
H H H HH FH^ l
H F F FF B < ~ ll H ll
tvam eva bhagavann etac
chiva-aktyo svarpayo
viva sjasi psy atsi
krann ra-pao yath
SYNONYMS
tvamyou; evacertainly; bhagavanO my lord; etatthis;
iva-aktyobeing situated in your auspicious energy; svarpayoby your
personal expansion; vivamthis universe; sjasicreate; psimaintain;
atsiannihilate; kranworking; ra-paaspider's web; yathjust like.
TRANSLATION
My dear lord, you create this cosmic manifestation, maintain it, and
annihilate it by expansion of your personality, exactly as a spider creates,
maintains and winds up its web.
PURPORT
In this verse the word iva-akti is significant. iva means "auspicious," and
akti means "energy." There are many types of energies of the Supreme Lord,
and all of them are auspicious. Brahm, Viu and Mahevara are called
gua-avatras, or incarnations of material qualities. In the material world we
compare these different incarnations from different angles of vision, but since
271
all of them are expansions of the supreme auspicious, all of them are
auspicious, although sometimes we consider one quality of nature to be higher
or lower than another. The mode of ignorance, or tamo-gua, is considered
very much lower than the others, but in the higher sense it is also auspicious.
The example may be given herein that the government has both an
educational department and criminal department. An outsider may consider
the criminal department inauspicious, but from the government's point of view
it is as important as the education department, and therefore the government
finances both departments equally, without discrimination.
TEXT 44
H H ' ~ "
" F FF ~_ l
H H d 'HF> F H
N Q ' ' H ll HH ll
tvam eva dharmrtha-dughbhipattaye
dakea strea sasarjithdhvaram
tvayaiva loke 'vasit ca setavo
yn brhma raddadhate dhta-vrat
SYNONYMS
tvamYour Lordship; evacertainly; dharma-artha-dughabenefit derived
from religion and economic development; abhipattayefor their protection;
dakeaby Daka; streamaking him the cause; sasarjithacreated;
adhvaramsacrifices; tvayby you; evacertainly; lokein this world;
avasitregulated; caand; setavarespect for the varrama institution;
ynwhich; brhmathe brhmaas; raddadhaterespect very much;
272
dhta-vrattaking it as a vow.
TRANSLATION
My dear lord, Your Lordship has introduced the system of sacrifices through
the agency of Daka, and thus one may derive the benefits of religious activities
and economic development. Under your regulative principles, the institution of
the four varas and ramas is respected. The brhmaas therefore vow to
follow this system strictly.
PURPORT
The Vedic system of vara and rama is never to be neglected, for these
divisions are created by the Supreme Lord Himself for the upkeep of social and
religious order in human society. The brhmaas, as the intelligent class of
men in society, must vow to steadily respect this regulative principle. The
tendency in this age of Kali to make a classless society and not observe the
principles of vara and rama is a manifestation of an impossible dream.
Destruction of the social and spiritual orders will not bring fulfillment of the
idea of a classless society. One should strictly observe the principles of vara
and rama for the satisfaction of the creator, for it is stated in the
Bhagavad-gt by Lord Ka that the four orders of the social
systembrhmaas, katriyas, vaiyas and drasare His creation. They
should act according to the regulative principles of this institution and satisfy
the Lord, just as different parts of the body all engage in the service of the
whole. The whole is the Supreme Personality of Godhead in His vir-rpa, or
universal form. The brhmaas, katriyas, vaiyas and dras are respectively
the mouth, arms, abdomen and legs of the universal form of the Lord. As long
as they are engaged in the service of the complete whole, their position is
secure, otherwise they fall down from their respective positions and become
degraded.
273
TEXT 45
H d l l
d FH d 9 FH H l
l = M N
H d " H dF= ll H7 ll
tva karma magala magaln
kartu sva-loka tanue sva para v
amagaln ca tamisram ulbaa
viparyaya kena tad eva kasyacit
SYNONYMS
tvamYour Lordship; karmamof the prescribed duties; magalaO most
auspicious; magalnmof the auspicious; kartuof the performer;
sva-lokamrespective higher planetary systems; tanueexpand;
svaheavenly planets; paramtranscendental world; vor;
amagalnmof the inauspicious; caand; tamisramthe name of a
particular hell; ulbaamghastly; viparyayathe opposite; kenawhy; tat
evacertainly that; kasyacitfor someone.
TRANSLATION
O most auspicious lord, you have ordained the heavenly planets, the spiritual
Vaikuha planets and the impersonal Brahman sphere as the respective
destinations of the performers of auspicious activities. Similarly, for others, who
are miscreants, you have destined different kinds of hells which are horrible
and ghastly. Yet sometimes it is found that their destinations are just the
opposite. It is very difficult to ascertain the cause of this.
274
PURPORT
The Supreme Personality of Godhead is called the supreme will. It is by the
supreme will that everything is happening. It is said, therefore, that not a blade
of grass moves without the supreme will. Generally it is prescribed that
performers of pious activities are promoted to the higher planetary systems,
devotees are promoted to the Vaikuhas, or spiritual worlds, and impersonal
speculators are promoted to the impersonal Brahman effulgence; but it
sometimes so happens that a miscreant like Ajmila is immediately promoted
to the Vaikuhaloka simply by chanting the name of Nryaa. Although
when Ajmila uttered this vibration he intended to call his son Nryaa,
Lord Nryaa took it seriously and immediately gave him promotion to
Vaikuhaloka, despite his background, which was full of sinful activities.
Similarly King Daka was always engaged in the pious activities of performing
sacrifices, yet simply because of creating a little misunderstanding with Lord
iva, he was severely taken to task. The conclusion is, therefore, that the
supreme will is the ultimate judgment; no one can argue upon this. A pure
devotee therefore submits in all circumstances to the supreme will of the Lord,
accepting it as all-auspicious.
tat te 'nukamp susamkamo
bhujna evtma-kta vipkam
hd-vg-vapurbhir vidadhan namas te
jveta yo mukti-pade sa dya-bhk
(SB 10.14.8)
The purport of this verse is that when a devotee is in a calamitous condition
he takes it as a benediction of the Supreme Lord and takes responsibility
himself for his past misdeeds. In such a condition, he offers still more
devotional service and is not disturbed. One who lives in such a disposition of
mind, engaged in devotional service, is the most eligible candidate for
promotion to the spiritual world. In other words, such a devotee's claim for
275
promotion to the spiritual world is assured in all circumstances.
TEXT 46
H F H
9 FH H H l
= ~""
9 'H U~ ll H ll
na vai sat tvac-cararpittman
bhteu sarvev abhipayat tava
bhtni ctmany apthag-didkat
pryea roo 'bhibhaved yath paum
SYNONYMS
nanot; vaibut; satmof the devotees; tvat-caraa-arpita-tmanmof
those who are completely surrendered at your lotus feet; bhteuamong
living entities; sarveuall varieties; abhipayatmperfectly seeing;
tavayour; bhtniliving entities; caand; tmaniin the Supreme;
apthaknondifferent; didkatmthose who see like that; pryeaalmost
always; roaanger; abhibhavettakes place; yathexactly like;
paumthe animals.
TRANSLATION
My dear Lord, devotees who have fully dedicated their lives unto your lotus
feet certainly observe your presence as Paramtm in each and every being, and
as such they do not differentiate between one living being and another. Such
persons treat all living entities equally. They never become overwhelmed by
anger like animals, who can see nothing without differentiation.
276
PURPORT
When the Supreme Personality of Godhead becomes angry or kills a
demon, materially this may appear unfavorable, but spiritually it is a blissful
blessing upon him. Therefore pure devotees do not make any distinction
between the Lord's anger and His blessings. They see both with reference to
the Lord's behavior with others and themselves. A devotee does not find fault
with the behavior of the Lord in any circumstances.
TEXT 47
~' d " "
" " ' l
"H""
FH' HH' H' ll HO ll
pthag-dhiya karma-do duray
parodayenrpita-hd-rujo 'niam
parn duruktair vitudanty aruntuds
tn mvadhd daiva-vadhn bhavad-vidha
SYNONYMS
pthakdifferently; dhiyathose who are thinking; karmafruitive
activities; daobserver; duraymean minded; para-udayenaby
others' flourishing condition; arpitagiven up; htheart; rujaanger;
aniamalways; parnothers; duruktaiharsh words; vitudantigives
pain; aruntudby piercing words; tnunto them; mnot; avadhtkill;
daivaby providence; vadhnalready killed; bhavatyou; vidhalike.
277
TRANSLATION
Persons who observe everything with differentiation, who are simply
attached to fruitive activities, who are mean minded, who are always pained to
see the flourishing condition of others and who thus give distress to them by
uttering harsh and piercing words have already been killed by providence. Thus
there is no need for them to be killed again by an exalted personality like you.
PURPORT
Persons who are materialistic and always engaged in fruitive activities for
material profit cannot endure seeing the flourishing life of others. Except for a
few persons in Ka consciousness, the entire world is full of such envious
persons, who are perpetually full of anxieties because they are attached to the
material body and are without self-realization. Since their hearts are always
filled with anxiety, it is understood that they have already been killed by
providence. Thus Lord iva, as a self-realized Vaiava, was advised not to kill
Daka. A Vaiava is described as para-dukha-dukh because although he is
never distressed in any condition of life, he is distressed to see others in a
distressed condition. Vaiavas, therefore, should not try to kill by any action
of the body or mind, but should try to revive the Ka consciousness of others
out of compassion for them. The Ka consciousness movement has been
started to deliver the envious persons of the world from the clutches of my,
and even though devotees are sometimes put into trouble, they push on the
Ka consciousness movement in all tolerance. Lord Caitanya advises:
td api suncena
taror api sahiun
amnin mnadena
krtanya sad hari
[Cc. di 17.31]
278
"One can chant the holy name of the Lord in a humble state of mind, thinking
himself lower than the straw in the street. One should be more tolerant than
the tree, devoid of all sense of false prestige and ready to offer all respects to
others. In such a state of mind one can chant the holy name of the Lord
constantly." (ikaka 3)
A Vaiava should follow the examples of such Vaiavas as Haridsa
hkura, Nitynanda Prabhu and also Lord Jesus Christ. There is no need to
kill anyone who has already been killed. But it should be noted herewith that a
Vaiava should not tolerate the blaspheming of Viu or Vaiavas, although
he should tolerate personal insults to himself.
TEXT 48
F " d
" F 8' ~" l
d H Q d d
F'H " HNd ll H ll
yasmin yad pukara-nbha-myay
durantay spa-dhiya pthag-da
kurvanti tatra hy anukampay kp
na sdhavo daiva-balt kte kramam
SYNONYMS
yasminin some place; yadwhen; pukara-nbha-myayby the illusory
energy of Pukaranbha, the Supreme Personality of Godhead;
durantayinsurmountable; spa-dhiyabewildered; pthak-dathe
same persons who see differently; kurvantido; tatrathere; hicertainly;
anukampayout of compassion; kpmmercy; nanever;
279
sdhavasaintly persons; daiva-baltby providence; ktebeing done;
kramamprowess.
TRANSLATION
My dear lord, if in some places materialists, who are already bewildered by
the insurmountable illusory energy of the Supreme Godhead, sometimes commit
offenses, a saintly person, with compassion, does not take this seriously.
Knowing that they commit offenses because they are overpowered by the
illusory energy, he does not show his prowess to counteract them.
PURPORT
It is said that the beauty of a tapasv, or saintly person, is forgiveness. There
are many instances in the spiritual history of the world in which many saintly
persons, although unnecessarily harassed, did not take action, although they
could have done so. Parkit Mahrja, for example, was unnecessarily cursed
by a brhmaa boy, and this was very much regretted by the boy's father, but
Parkit Mahrja accepted the curse and agreed to die within a week as the
brhmaa boy desired. Parkit Mahrja was the emperor and was full in
power both spiritually and materially, but out of compassion and out of respect
for the brhmaa community, he did not counteract the action of the
brhmaa boy but agreed to die within seven days. Because it was desired by
Ka that Parkit Mahrja agree to the punishment so that the instruction
of rmad-Bhgavatam would thus be revealed to the world, Parkit Mahrja
was advised not to take action. A Vaiava is personally tolerant for the
benefit of others. When he does not show his prowess, this does not mean that
he is lacking in strength; rather, it indicates that he is tolerant for the welfare
of the entire human society.
TEXT 49
280
H F F F
" F 8 FF" d l
FH d =
FH d F ll H\ ll
bhavs tu pusa paramasya myay
durantayspa-mati samasta-dk
tay hattmasv anukarma-cetasv
anugraha kartum ihrhasi prabho
SYNONYMS
bhavnYour Lordship; tubut; pusaof the person; paramasyathe
supreme; myayby the material energy; durantayof great potency;
aspaunaffected; matiintelligence; samasta-dkseer or knower of
everything; tayby the same illusory energy; hata-tmasubewildered at
heart; anukarma-cetasuwhose hearts are attracted by fruitive activities;
anugrahammercy; kartumto do; ihain this case; arhasidesire;
prabhoO lord.
TRANSLATION
My dear lord, you are never bewildered by the formidable influence of the
illusory energy of the Supreme Personality of Godhead. Therefore you are
omniscient and should be merciful and compassionate toward those who are
bewildered by the same illusory energy and are very much attached to fruitive
activities.
PURPORT
A Vaiava is never bewildered by the influence of the external energy
281
because he is engaged in the transcendental loving service of the Lord. The
Lord states in Bhagavad-gt (7.14):
daiv hy e gua-may
mama my duratyay
mm eva ye prapadyante
mym et taranti te
"My divine energy consisting of the three modes of material nature is difficult
to overcome. But those who have surrendered unto Me can easily cross beyond
it." A Vaiava should take care of those who are bewildered by this my
instead of becoming angry with them, because without a Vaiava's mercy they
have no way to get out of the clutches of my. Those who have been
condemned by my are rescued by the mercy of devotees.
vch-kalpatarubhya ca
kp-sindhubhya eva ca
patitn pvanebhyo
vaiavebhyo namo nama
"I offer my respectful obeisances unto all the Vaiava devotees of the Lord.
They are just like desire trees who can fulfill the desires of everyone, and they
are full of compassion for the fallen conditioned souls." Those who are under
the influence of the illusory energy are attracted to fruitive activities, but a
Vaiava preacher attracts their hearts to the Supreme Personality of
Godhead, r Ka.
TEXT 50
dH_F{ F
HFRF l
H ""
282
d ll 7 ll
kurv adhvarasyoddharaa hatasya bho
tvaysamptasya mano prajpate
na yatra bhga tava bhgino dadu
kuyjino yena makho ninyate
SYNONYMS
kurujust execute; adhvarasyaof the sacrifice; uddharaamcomplete
regularly; hatasyakilled; bhoO; tvayby you; asamptasyaof the
unfinished sacrifice; manoO Lord iva; prajpateof Mahrja Daka;
nanot; yatrawhere; bhgamshare; tavayour; bhginadeserving to
take the share; dadudid not give; ku-yjinabad priests; yenaby the
bestower; makhasacrifice; ninyategets the result.
TRANSLATION
My dear Lord iva, you are a shareholder of a portion of the sacrifice, and
you are the giver of the result. The bad priests did not deliver your share, and
therefore you destroyed everything, and the sacrifice remains unfinished. Now
you can do the needful and take your rightful share.
TEXT 51
HU ' U l
"> H H ll 7! ll
jvatd yajamno 'ya
prapadyetki bhaga
bhgo mari rohantu
283
po dant ca prvavat
SYNONYMS
jvattlet him be alive; yajamnathe performer of the sacrifice (Daka);
ayamthis; prapadyetalet him get back; akiby the eyes;
bhagaBhagadeva; bhgoof the sage Bhgu; marimustache;
rohantumay grow again; paof Pdeva; dantthe chain of teeth;
caand; prva-vatlike before.
TRANSLATION
My dear lord, by your mercy the performer of the sacrifice (King Daka)
may get back his life, Bhaga may get back his eyes, Bhgu his mustache, and
P his teeth.
TEXT 52
" H H = ' l
H 'FH ll 7- ll
devn bhagna-gtrm
tvij cyudhmabhi
bhavatnughtnm
u manyo 'stv anturam
SYNONYMS
devnmof the demigods; bhagna-gtrmwhose limbs are badly broken;
tvijmof the priests; caand; yudha-amabhiby weapons and by stones;
bhavatby you; anughtnmbeing favored; uat once; manyoO
Lord iva (in an angry mood); astulet there be; anturamrecovery from
284
injuries.
TRANSLATION
O Lord iva, may the demigods and the priests whose limbs have been
broken by your soldiers recover from the injuries by your grace.
TEXT 53
9 " 'F " 8 '_F H l
F " dU ll 7 ll
ea te rudra bhgo 'stu
yad-ucchio 'dhvarasya vai
yajas te rudra bhgena
kalpatm adya yaja-han
SYNONYMS
eathis; teyour; rudraO Lord iva; bhgaportion; astulet it be;
yatwhatever; ucchiais the remainder; adhvarasyaof the sacrifice;
vaiindeed; yajathe sacrifice; teyour; rudraO Rudra; bhgenaby
the portion; kalpatmmay be completed; adyatoday; yaja-hanO
destroyer of the sacrifice.
TRANSLATION
O destroyer of the sacrifice, please take your portion of the sacrifice and let
the sacrifice be completed by your grace.
PURPORT
285
A sacrifice is a ceremony performed to please the Supreme Personality of
Godhead. In the rmad-Bhgavatam, First Canto, Second Chapter, it is stated
that everyone should try to understand whether the Supreme Personality of
Godhead is satisfied by his activity. In other words, the aim of our activities
should be to satisfy the Supreme Personality of Godhead. Just as in an office it
is the duty of the worker to see that the proprietor or the master is satisfied, so
everyone's duty is to see whether the Supreme Personality of Godhead is
satisfied by one's activity. Activities to satisfy the Supreme Godhead are
prescribed in the Vedic literature, and execution of such activities is called
yaja. In other words, acting on behalf of the Supreme Lord is called yaja.
One should know very well that any activity besides yaja is the cause of
material bondage. That is explained in Bhagavad-gt (3.9): yajrtht karmao
'nyatra loko 'ya karma-bandhana. Karma-bandhana means that if we do
not work for the satisfaction of the Supreme Lord, Viu, then the reaction of
our work will bind us. One should not work for his own sense gratification.
Everyone should work for the satisfaction of God. That is called yaja.
After the yaja was performed by Daka, all the demigods expected prasda,
the remnants of foodstuffs offered to Viu. Lord iva is one of the demigods,
so naturally he also expected his share of the prasda from the yaja. But
Daka, out of his envy of Lord iva, neither invited iva to participate in the
yaja nor gave him his share after the offering. But after the destruction of the
yaja arena by the followers of Lord iva, Lord Brahm pacified him and
assured him that he would get his share of prasda. Thus he was requested to
rectify whatever destruction was caused by his followers.
In Bhagavad-gt (3.11) it is said that all the demigods are satisfied when one
performs yaja. Because the demigods expect prasda from yajas, yaja must
be performed. Those who engage in sense gratificatory, materialistic activities
must perform yaja, otherwise they will be implicated. Thus Daka, being the
father of mankind, was performing yaja, and Lord iva expected his share.
But since iva was not invited, there was trouble. By the mediation of Lord
Brahm, however, everything was settled satisfactorily.
286
The performance of yaja is a very difficult task because all the demigods
must be invited to participate in the yaja. In this Kali-yuga it is not possible to
perform such costly sacrifices, nor is it possible to invite the demigods to
participate. Therefore in this age it is recommended, yajai sakrtana-pryair
yajanti hi sumedhasa (SB 11.5.32). Those who are intelligent should know that
in the Kali-yuga there is no possibility of performing the Vedic sacrifices. But
unless one pleases the demigods, there will be no regulated seasonal activities
or rainfall. Everything is controlled by the demigods. Under the circumstances,
in this age, in order to keep the balance of social peace and prosperity, all
intelligent men should execute the performance of sakrtana-yaja by
chanting the holy names Hare Ka, Hare Ka, Ka Ka, Hare Hare/
Hare Rma, Hare Rma, Rma Rma, Hare Hare. One should invite people,
chant Hare Ka, and then distribute prasda. This yaja will satisfy all the
demigods, and thus there will be peace and prosperity in the world. Another
difficulty in performing the Vedic rituals is that if one fails to satisfy even one
demigod out of the many hundreds of thousands of demigods, just as Daka
failed to satisfy Lord iva, there will be disaster. But in this age the
performance of sacrifice has been simplified. One can chant Hare Ka, and
by pleasing Ka one can satisfy all the demigods automatically.
Thus end the Bhaktivedanta purports of the Fourth Canto, Sixth Chapter, of the
rmad-Bhgavatam, entitled "Brahm Satisfies Lord iva."
7. The Sacrifice Performed by Daka
TEXT 1
287
3H=
$ H l
' N F ll ! ll
maitreya uvca
ity ajennuntena
bhavena parituyat
abhyadhyi mah-bho
prahasya ryatm iti
SYNONYMS
maitreyaMaitreya; uvcasaid; itithus; ajenaby Lord Brahm;
anuntenapacified; bhavenaby Lord iva; parituyatfully satisfied;
abhyadhyisaid; mah-bhoO Vidura; prahasyasmiling;
ryatmlisten; itithus.
TRANSLATION
The sage Maitreya said: O mighty-armed Vidura, Lord iva, being thus
pacified by the words of Lord Brahm, spoke as follows in answer to Lord
Brahm's request.
TEXT 2
"H 3H=
N H = l
" H "BF ' ll - ll
mahdeva uvca
ngha prajea bln
288
varaye nnucintaye
deva-mybhibhtn
daas tatra dhto may
SYNONYMS
mahdevaLord iva; uvcasaid; nanot; aghamoffense; praj-aO
lord of created beings; blnmof the children; varayeI regard; nanot;
anucintayeI consider; deva-mythe external energy of the Lord;
abhibhtnmof those deluded by; daarod; tatrathere; dhtaused;
mayby me.
TRANSLATION
Lord iva said: My dear father, Brahm, I do not mind the offenses created
by the demigods. Because these demigods are childish and less intelligent, I do
not take a serious view of their offenses, and I have punished them only in
order to right them.
PURPORT
There are two types of punishment. One is that which a conqueror imposes
on an enemy, and the other is like that a father imposes on his son. There is a
gulf of difference between these two kinds of punishment. Lord iva is by
nature a Vaiava, a great devotee, and his name in this connection is
utoa. He is always satisfied, and therefore he did not become angry as if he
were an enemy. He is not inimical to any living entity; rather, he always wishes
the welfare of all. Whenever he chastises a person, it is just like a father's
punishment of his son. Lord iva is like a father because he never takes
seriously any offense by any living entities, especially the demigods.
TEXT 3
289
" ' HH l
F = 9 FH N 9 ll ll
prajpater dagdha-ro
bhavatv aja-mukha ira
mitrasya cakueketa
bhga sva barhio bhaga
SYNONYMS
prajpateof Prajpati Daka; dagdha-rawhose head has been burned
to ashes; bhavatulet there be; aja-mukhamwith the face of a goat; iraa
head; mitrasyaof Mitra; cakuthrough the eyes; ketamay see;
bhgamshare; svamhis own; barhiaof the sacrifice; bhagaBhaga.
TRANSLATION
Lord iva continued: Since the head of Daka has already been burned to
ashes, he will have the head of a goat. The demigod known as Bhaga will be able
to see his share of sacrifice through the eyes of Mitra.
TEXT 4
9 F " 8 d l
" H d FH l 3 9 "" ll H ll
p tu yajamnasya
dadbhir jakatu pia-bhuk
dev prakta-sarvg
ye ma uccheaa dadu
290
SYNONYMS
pP; tubut; yajamnasyaof the performer of the sacrifice;
dadbhiwith the teeth; jakatuchew; pia-bhukeating flour; devthe
demigods; praktamade; sarva-agcomplete; yewho; meunto me;
uccheaama share of the sacrifice; dadugave.
TRANSLATION
The demigod P will be able to chew only through the teeth of his
disciples, and if alone, he will have to satisfy himself by eating dough made from
chickpea flour. But the demigods who have agreed to give me my share of the
sacrifice will recover from all their injuries.
PURPORT
The demigod P became dependent on his disciples for chewing.
Otherwise he was allowed to swallow only dough made of chickpea flour. Thus
his punishment continued. He could not use his teeth for eating, since he had
laughed at Lord iva, deriding him by showing his teeth. In other words, it was
not appropriate for him to have teeth, for he had used them against Lord iva.
TEXT 5
N F d NH l
HH_ H> NF H ll 7 ll
bhubhym avino po
hastbhy kta-bhava
bhavantv adhvaryava cnye
basta-marur bhgur bhavet
291
SYNONYMS
bhubhymwith two arms; avinoof Avin-kumra; paof P;
hastbhymwith two hands; kta-bhavathose in need of arms;
bhavantuthey will have to; adhvaryavathe priests; caand;
anyeothers; basta-maruthe beard of the goat; bhguBhgu;
bhavethe may have.
TRANSLATION
Those who have had their arms cut off will have to work with the arms of
Avin-kumra, and those whose hands were cut off will have to do their work
with the hands of P. The priests will also have to act in that manner. As for
Bhgu, he will have the beard from the goat's head.
PURPORT
Bhgu Muni, a great supporter of Daka, was awarded the beard of the goat's
head which was substituted for the head of Daka. It appears from the
exchange of Daka's head that the modern scientific theory that the brain
substance is the cause of all intelligent work is not valid. The brain substance
of Daka and that of a goat are different, but Daka still acted like himself,
even though his head was replaced by that of a goat. The conclusion is that it
is the particular consciousness of an individual soul which acts. The brain
substance is only an instrument which has nothing to do with real intelligence.
The real intelligence, mind and consciousness are part of the particular
individual soul. It will be found in the verses ahead that after Daka's head was
replaced by the goat's head, he was as intelligent as he had previously been. He
prayed very nicely to satisfy Lord iva and Lord Viu, which is not possible
for a goat to do. Therefore it is definitely concluded that the brain substance is
not the center of intelligence; it is the consciousness of a particular soul that
292
works intelligently. The whole movement of Ka consciousness is to purify
the consciousness. It doesn't matter what kind of brain one has because if he
simply transfers his consciousness from matter to Ka, his life becomes
successful. It is confirmed by the Lord Himself in Bhagavad-gt that anyone
who takes up Ka consciousness achieves the highest perfection of life,
regardless of whatever abominable condition of life he may have fallen into.
Specifically, anyone in Ka consciousness goes back to Godhead, back to
home, on leaving his present material body.
TEXT 6
3H=
" FH H " 8 " l
8F F' F_~N H ll ll
maitreya uvca
tad sarvi bhtni
rutv mhuamoditam
paritutmabhis tta
sdhu sdhv ity athbruvan
SYNONYMS
maitreyathe sage Maitreya; uvcasaid; tadat that time; sarviall;
bhtnipersonalities; rutvafter hearing; mhu-tamathe best of the
benedictors (Lord iva); uditamspoken by; parituabeing satisfied;
tmabhiby heart and soul; ttamy dear Vidura; sdhu sdhuwell done,
well done; itithus; atha abruvanas we have said.
TRANSLATION
293
The great sage Maitreya said: My dear Vidura, all the personalities present
were very much satisfied in heart and soul upon hearing the words of Lord iva,
who is the best among the benedictors.
PURPORT
In this verse Lord iva is described as mhuama, the best of the
benedictors. He is also known as utoa, which indicates that he is very
quickly satisfied and very quickly angered. It is said in Bhagavad-gt that less
intelligent persons go to the demigods for material benedictions. In this
connection, people generally go to Lord iva, and because he is always quickly
satisfied and gives benedictions to his devotees without consideration, he is
called mhuama, or the best of the benedictors. Materialistic persons are
always anxious to get material profit, but they are not serious about spiritual
profit.
Sometimes, of course, it so happens that Lord iva becomes the best
benedictor in spiritual life. It is said that once a poor brhmaa worshiped
Lord iva for a benediction, and Lord iva advised the devotee to go to see
Santana Gosvm. The devotee went to Santana Gosvm and informed him
that Lord iva had advised him to seek out the best benediction from him
(Santana). Santana had a touchstone with him, which he kept with the
garbage. On the request of the poor brhmaa, Santana Gosvm gave him
the touchstone, and the brhmaa was very happy to have it. He now could get
as much gold as he desired simply by touching the touchstone to iron. But after
he left Santana, he thought, "If a touchstone is the best benediction, why has
Santana Gosvm kept it with the garbage?" He therefore returned and asked
Santana Gosvm, "Sir, if this is the best benediction, why did you keep it
with the garbage?" Santana Gosvm then informed him, "Actually, this is not
the best benediction. But are you prepared to take the best benediction from
me?" The brhmaa said, "Yes, sir. Lord iva has sent me to you for the best
benediction." Then Santana Gosvm asked him to throw the touchstone in
the water nearby and then come back. The poor brhmaa did so, and when he
294
returned, Santana Gosvm initiated him with the Hare Ka mantra. Thus
by the benediction of Lord iva the brhmaa got the association of the best
devotee of Lord Ka and was thus initiated in the mah-mantra, Hare Ka,
Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma,
Hare Hare.
TEXT 7
[ F F F9 l
F H F[ 'F ll O ll
tato mhvsam mantrya
unsr saharibhi
bhyas tad deva-yajana
sa-mhvad-vedhaso yayu
SYNONYMS
tatathereafter; mhvsamLord iva; mantryainviting;
unsrthe demigods headed by King Indra; saha ibhiwith all the
great sages, headed by Bhgu; bhyaagain; tatthat; deva-yajanamplace
where the demigods are worshiped; sa-mhvatwith Lord iva;
vedhasawith Lord Brahm; yayuwent.
TRANSLATION
Thereafter, Bhgu, the chief of the great sages, invited Lord iva to come to
the sacrificial arena. Thus the demigods, accompanied by the sages, Lord iva,
and Lord Brahm, all went to the place where the great sacrifice was being
performed.
295
PURPORT
The whole sacrifice arranged by King Daka had been disturbed by Lord
iva. Therefore all the demigods present there, along with Lord Brahm and
the great sages, specifically requested Lord iva to come and revive the
sacrificial fire. There is a common phrase, iva-hna-yaja: "Any sacrifice
without the presence of Lord iva is baffled." Lord Viu is Yajevara, the
Supreme Personality in the matter of sacrifice, yet in each yaja it is necessary
for all the demigods, headed by Lord Brahm and Lord iva, to be present.
TEXT 8
H' dF = U" H H l
F"' dF d FH ll ll
vidhya krtsnyena ca tad
yad ha bhagavn bhava
sandadhu kasya kyena
savanya-pao ira
SYNONYMS
vidhyaexecuting; krtsnyenaall in all; caalso; tatthat; yatwhich;
hawas said; bhagavnthe Lord; bhavaiva; sandadhuexecuted;
kasyaof the living (Daka); kyenawith the body; savanyameant for
sacrifice; paoof the animal; irahead.
TRANSLATION
After everything was executed exactly as directed by Lord iva, Daka's
body was joined to the head of the animal meant to be killed in the sacrifice.
296
PURPORT
This time, all the demigods and great sages were very careful not to irritate
Lord iva. Therefore whatever he asked was done. It is specifically said here
that Daka's body was joined to the head of an animal (a goat).
TEXT 9
F' F " " H l
FU F R $H F~ "" = B ll \ ll
sandhyamne irasi
dako rudrbhivkita
sadya supta ivottasthau
dade cgrato mam
SYNONYMS
sandhyamnebeing executed; irasiby the head; dakaKing Daka;
rudra-abhivkitahaving been seen by Rudra (Lord iva);
sadyaimmediately; suptesleeping; ivalike; uttasthauawakened;
dadesaw; caalso; agratain front; mamLord iva.
TRANSLATION
When the animal's head was fixed on the body of King Daka, Daka was
immediately brought to consciousness, and as he awakened from sleep, the King
saw Lord iva standing before him.
PURPORT
297
The example given here is that Daka got up as if he were awakened from
deep sleep. In Sanskrit this is called supta ivottasthau. The meaning is that
after a man awakens from sleep, he immediately remembers all the duties
which he must execute. Daka was killed, and his head was taken away and
burned to ashes. His body was lying dead, but by the grace of Lord iva, as soon
as the head of a goat was joined to the body, Daka came back to consciousness
again. This indicates that consciousness is also individual. Daka actually took
another body when he took on the head of a goat, but because consciousness is
individual, his consciousness remained the same although his bodily condition
changed. Thus bodily construction has nothing to do with the development of
consciousness. Consciousness is carried with the transmigration of the soul.
There are many instances of this in Vedic history, such as the case of Mahrja
Bharata. After quitting his body as a king, Mahrja Bharata was transferred
to the body of a deer, but he retained the same consciousness. He knew that
although formerly he was King Bharata, he had been transferred to the body of
a deer because of his absorption in thinking of a deer at the time of his death.
In spite of his having the body of a deer, however, his consciousness was as
good as it was in the body of King Bharata. The arrangement by the Lord is so
nice that if a person's consciousness is turned into Ka consciousness, there
is no doubt that in his next life he will be a great devotee of Ka, even if he
is offered a different type of body.
TEXT 10
" H 9_ 9d l
HH d"H" ' " $H ll ! ll
tad vadhvaja-dvea-
kaliltm prajpati
ivvalokd abhavac
charad-dhrada ivmala
298
SYNONYMS
tadat that time; va-dhvajaLord iva, who rides on a bull; dveaenvy;
kalila-tmpolluted heart; prajpatiKing Daka; ivaLord iva;
avaloktby seeing him; abhavatbecame; aratin the autumn;
hradalake; ivalike; amalacleansed.
TRANSLATION
At that time, when Daka saw Lord iva, who rides upon a bull, his heart,
which was polluted by envy of Lord iva, was immediately cleansed, just as the
water in a lake is cleansed by autumn rains.
PURPORT
Here is an example of why Lord iva is called auspicious. lf anyone sees
Lord iva with devotion and reverence, his heart is immediately cleansed.
King Daka was polluted by envy of Lord iva, and yet by seeing him with a
little love and devotion, his heart immediately became cleansed. In the rainy
season, the reservoirs of water become dirty and muddy, but as soon as the
autumn rain comes, all the water immediately becomes clear and transparent.
Similarly, although Daka's heart was impure because of his having slandered
Lord iva, for which he was severely punished, Daka now came to
consciousness, and just by seeing Lord iva with veneration and respect, he
became immediately purified.
TEXT 11
HFH d ' " l
dHd F F F ll !! ll
299
bhava-stavya kta-dhr
naknod anurgata
autkahyd bpa-kalay
samparet sut smaran
SYNONYMS
bhava-stavyafor praying to Lord iva; kta-dhalthough decided;
nanever; aaknotwas able; anurgataby feeling; autkahytbecause
of eagerness; bpa-kalaywith tears in the eyes; samparetmdead;
sutmdaughter; smaranremembering.
TRANSLATION
King Daka wanted to offer prayers to Lord iva, but as he remembered the
ill-fated death of his daughter Sat, his eyes filled with tears, and in
bereavement his voice choked up, and he could not say anything.
TEXT 12
d F F = H( F ' l
F d H ll !- ll
kcchrt sastabhya ca mana
prema-vihvalita sudh
aasa nirvyalkena
bhvenea prajpati
SYNONYMS
kcchrtwith great endeavor; sastabhyapacifying; caalso;
manamind; prema-vihvalitabewildered by love and affection;
300
su-dhone who has come to his real senses; aasapraised;
nirvyalkenawithout duplicity, or with great love; bhvenain feeling;
amto Lord iva; prajpatiKing Daka.
TRANSLATION
At this time, King Daka, afflicted by love and affection, was very much
awakened to his real senses. With great endeavor, he pacified his mind, checked
his feelings, and with pure consciousness began to offer prayers to Lord iva.
TEXT 13
" 3H=
H d
"BFH " =' l
N QN' 9 = H HH
> d H ' H 9 ll ! ll
daka uvca
bhyn anugraha aho bhavat kto me
daas tvay mayi bhto yad api pralabdha
na brahma-bandhuu ca v bhagavann avaj
tubhya hare ca kuta eva dhta-vrateu
SYNONYMS
dakaKing Daka; uvcasaid; bhynvery great; anugrahafavor;
ahoalas; bhavatby you; ktadone; meupon me;
daapunishment; tvayby you; mayiunto me; bhtadone; yat
apialthough; pralabdhadefeated; naneither; brahma-bandhuuunto
an unqualified brhmaa; caalso; vmboth of you; bhagavanmy lord;
301
avajnegligence; tubhyamof you; hare caof Lord Viu;
kutawhere; evacertainly; dhta-vrateuone who is engaged in the
performance of sacrifice.
TRANSLATION
King Daka said: My dear Lord iva, I committed a great offense against
you, but you are so kind that instead of withdrawing your mercy, you have
done me a great favor by punishing me. You and Lord Viu never neglect even
useless, unqualified brhmaas. Why, then, should you neglect me, who am
engaged in performing sacrifices?
PURPORT
Although Daka felt defeated, he knew that his punishment was simply the
great mercy of Lord iva. He remembered that Lord iva and Lord Viu are
never neglectful of the brhmaas, even though the brhmaas are sometimes
unqualified. According to Vedic civilization, a descendant of a brhmaa
family should never be heavily punished. This was exemplified in Arjuna's
treatment of Avatthm. Avatthm was the son of a great brhmaa,
Drocrya, and in spite of his having committed the great offense of killing
all the sleeping sons of the Pavas, for which he was condemned even by
Lord Ka, Arjuna excused him by not killing him because he happened to be
the son of a brhmaa. The word brahma-bandhuu used here is significant.
Brahma-bandhu means a person who is born of a brhmaa father but whose
activities are not up to the standard of the brhmaas. Such a person is not a
brhmaa but a brahma-bandhu. Daka proved himself to be a brahma-bandhu.
He was born of a great brhmaa father, Lord Brahm, but his treatment of
Lord iva was not exactly brahminical; therefore he admitted that he was not
a perfect brhmaa. Lord iva and Lord Viu, however, are affectionate even
to an imperfect brhmaa. Lord iva punished Daka not as one does his
enemy; rather, he punished Daka just to bring him to his senses, so that he
302
would know that he had done wrong. Daka could understand this, and he
acknowledged the great mercy of Lord Ka and Lord iva towards the fallen
brhmaas, including even himself. Although he was fallen, his vow was to
execute the sacrifice, as is the duty of brhmaas, and thus he began his
prayers to Lord iva.
TEXT 14
HU H ' F H
N QHH ~ HMd l
" N Q FH HF F
H H "B ll !H ll
vidy-tapo-vrata-dharn mukhata sma viprn
brahmtma-tattvam avitu prathama tvam asrk
tad brhman parama sarva-vipatsu psi
pla pan iva vibho praghta-daa
SYNONYMS
vidylearning; tapaausterities; vratavows; dharnthe followers;
mukhatafrom the mouth; smawas; viprnthe brhmaas;
brahmLord Brahm; tma-tattvamself-realization; avitumto
disseminate; prathamamfirst; tvamyou; asrkcreated; tattherefore;
brhmanthe brhmaas; paramaO great one; sarvaall; vipatsuin
dangers; psiyou protect; plalike the protector; panthe animals;
ivalike; vibhoO great one; praghtataking in hand; daaa stick.
TRANSLATION
My dear great and powerful Lord iva, you were created first from the
303
mouth of Lord Brahm in order to protect the brhmaas in pursuing
education, austerities, vows and self-realization. As protector of the brhmaas,
you always protect the regulative principles they follow, just as a cowherd boy
keeps a stick in his hand to give protection to the cows.
PURPORT
The specific function of a human being in society, irrespective of his social
status, is to practice control of the mind and senses by observing the regulative
principles enjoined in the Vedic stras. Lord iva is called paupati because he
protects the living entities in their developed consciousness so that they may
follow the Vedic system of vara and rama. The word pau refers to the
animal as well as to the human entity. It is stated here that Lord iva is always
interested in protecting the animals and the animalistic living entities, who
are not very advanced in the spiritual sense. It is also stated that the
brhmaas are produced from the mouth of the Supreme Lord. We should
always remember that Lord iva is being addressed as the representative of the
Supreme Lord, Viu. In the Vedic literature it is described that the
brhmaas are born from the mouth of the universal form of Viu, the
katriyas are born from His arms, the vaiyas from His abdomen or waist, and
the dras from His legs. In the formation of a body, the head is the principal
factor. The brhmaas are born from the mouth of the Supreme Personality of
Godhead in order to accept charity for worship of Viu and to spread Vedic
knowledge. Lord iva is known as paupati, the protector of the brhmaas and
other living entities. He protects them from the attacks of non-brhmaas, or
uncultured persons who are against the self-realization process.
Another feature of this word is that persons who are simply attached to the
ritualistic portion of the Vedas and do not understand the situation of the
Supreme Personality of Godhead are not any more advanced than animals. In
the beginning of rmad-Bhgavatam it is confirmed that even though one
performs the rituals of the Vedas, if he does not develop a sense of Ka
consciousness, then all his labor in performing Vedic rituals is considered to be
304
simply a waste of time. Lord iva's aim in destroying the Daka yaja was to
punish Daka because by neglecting him (Lord iva), Daka was committing a
great offense. Lord iva's punishment was just like that of a cowherd boy, who
keeps a stick to frighten his animals. It is commonly said that to give
protection to animals, a stick is needed because animals cannot reason and
argue. Their reasoning and argument is argumentum ad baculum; unless there
is a rod, they do not obey. Force is required for the animalistic class of men,
whereas those who are advanced are convinced by reasons, arguments and
scriptural authority. Persons who are simply attached to Vedic rituals, without
further advancement of devotional service, or Ka consciousness, are almost
like animals, and Lord iva is in charge of giving them protection and
sometimes punishing them, as he punished Daka.
TEXT 15
'F H"H" F
R " H H l
H d ""
" 8H" F H FHd ll !7 ll
yo 'sau mayvidita-tattva-d sabhy
kipto durukti-viikhair vigaayya tan mm
arvk patantam arhattama-nindaypd
dyrdray sa bhagavn sva-ktena tuyet
SYNONYMS
yawho; asauthat; mayby me; avidita-tattvawithout knowing the
actual fact; dby experience; sabhymin the assembly; kiptawas
abused; duruktiunkind words; viikhaiby the arrows of;
vigaayyataking no notice of; tatthat; mmme; arvkdownwards;
305
patantamgliding down to hell; arhat-tamathe most respectable;
nindayby defamation; aptsaved; dyseeing; rdrayout of
compassion; sathat; bhagavnYour Lordship; sva-ktenaby your own
mercy; tuyetbe satisfied.
TRANSLATION
I did not know your full glories. For this reason, I threw arrows of sharp
words at you in the open assembly, although you did not take them into
account. I was going down to hell because of my disobedience to you, who are
the most respectable personality, but you took compassion upon me and saved
me by awarding punishment. I request that you be pleased by your own mercy,
since I cannot satisfy you by my words.
PURPORT
As usual, a devotee in an adverse condition of life accepts such a condition
to be the mercy of the Lord. Factually, the insulting words used by Daka
against Lord iva were enough to have him thrown perpetually into a hellish
life. But Lord iva, being kind toward him, awarded him punishment to
neutralize the offense. King Daka realized this and, feeling obliged for Lord
iva's magnanimous behavior, wanted to show his gratitude. Sometimes a
father punishes his child, and when the child is grown up and comes to his
senses, he understands that the father's punishment was not actually
punishment but mercy. Similarly, Daka appreciated that the punishment
offered to him by Lord iva was a manifestation of Lord iva's mercy. That is
the symptom of a person making progress on the path of Ka consciousness.
It is said that a devotee in Ka consciousness never takes any miserable
condition of life to be condemnation by the Supreme Personality of Godhead.
He accepts the miserable condition to be the grace of the Lord. He thinks, "I
would have been punished or put into a more dangerous condition of life due
to my past misdeeds, but the Lord has protected me. Thus I have received only
306
a little punishment as token execution of the law of karma." Thinking of His
grace in that way, a devotee always surrenders to the Supreme Personality of
Godhead more and more seriously and is not disturbed by such so-called
punishment.
TEXT 16
3H=
H F [ F N Q = l
d FF F 'H " ll ! ll
maitreya uvca
kampyaiva sa mhvsa
brahma cnumantrita
karma santnaym sa
sopdhyyartvig-dibhi
SYNONYMS
maitreyathe sage Maitreya; uvcasaid; kamforgiveness;
pyareceiving; evamthus; saKing Daka; mhvsamunto Lord
iva; brahmaalong with Lord Brahm; caalso; anumantritabeing
permitted; karmathe sacrifice; santnaym sabegan again; saalong
with; updhyyalearned sages; tvikthe priests; dibhiand others.
TRANSLATION
The great sage Maitreya said: Thus being pardoned by Lord iva, King
Daka, with the permission of Lord Brahm, again began the performance of the
yaja, along with the great learned sages, the priests and others.
307
TEXT 17
H H F d l
B H HF F { ll !O ll
vaiava yaja-santatyai
tri-kapla dvijottam
puroa niravapan
vra-sasarga-uddhaye
SYNONYMS
vaiavammeant for Lord Viu or His devotees; yajasacrifice;
santatyaifor performances; tri-kaplamthree kinds of offerings;
dvija-uttamthe best of the brhmaas; puroamthe oblation called
puroa; niravapanoffered; vraVrabhadra and other followers of Lord
iva; sasargacontamination (doa) due to his touching; uddhayefor
purification.
TRANSLATION
Thereafter, in order to resume the activities of sacrifice, the brhmaas first
arranged to purify the sacrificial arena of the contamination caused by the touch
of Vrabhadra and the other ghostly followers of Lord iva. Then they arranged
to offer into the fire the oblations known as puroa.
PURPORT
Lord iva's followers and devotees, headed by Vrabhadra, are known as
vras, and they are ghostly demons. Not only did they pollute the entire
sacrificial arena by their very presence, but they disturbed the whole situation
by passing stool and urine. Therefore, the infection they had created was to be
308
first purified by the method of offering puroa oblations. A viu-yaja, or
an offering to Lord Viu, cannot be performed uncleanly. To offer anything
in an unclean state is called a sevpardha. The worship of the Viu Deity in
the temple is also viu-yaja. In all Viu temples, therefore, the priest who
takes care of the arcan-vidhi must be very clean. Everything should be always
kept neat and clean, and the foodstuffs should be prepared in a neat and clean
manner. All these regulative principles are described in The Nectar of
Devotion. There are thirty-two kinds of offenses in discharging arcan service.
It is required, therefore, that one be extremely careful not to be unclean.
Generally, whenever any ritualistic ceremony is begun, the holy name of Lord
Viu is first chanted in order to purify the situation. Whether one is in a pure
or impure condition, internally or externally, if one chants or even remembers
the holy name of the Supreme Personality of Godhead Viu, one immediately
becomes purified. The yaja arena was desecrated by the presence of Lord
iva's followers, headed by Vrabhadra, and therefore the entire arena had to
be sanctified. Although Lord iva was present and he is all-auspicious, it was
still necessary to sanctify the place because his followers had broken into the
arena and committed so many obnoxious acts. That sanctification was possible
only by chanting the holy name of Viu, Trikapla, which can sanctify the
three worlds. In other words, it is admitted herein that the followers of Lord
iva are generally unclean. They are not even very hygienic; they do not take
baths regularly, they wear long hair, and they smoke gj. Persons of such
irregular habits are counted amongst the ghosts. Since they were present in the
sacrificial arena, the atmosphere became polluted, and it had to be sanctified
by trikapla oblations, which indicated the invocation of Viu's favor.
TEXT 18
_ H9 H l
' H { "' ~ " { ll ! ll
309
adhvaryutta-havi
yajamno vimpate
dhiy viuddhay dadhyau
tath prdurabhd dhari
SYNONYMS
adhvaryuwith the Yajur Veda; ttataking; haviwith clarified butter;
yajamnaKing Daka; vim-pateO Vidura; dhiyin meditation;
viuddhaysanctified; dadhyauoffered; tathimmediately;
prdumanifest; abhtbecame; hariHari, the Lord.
TRANSLATION
The great sage Maitreya said to Vidura: My dear Vidura, as soon as King
Daka offered the clarified butter with Yajur Veda mantras in sanctified
meditation, Lord Viu appeared there in His original form as Nryaa.
PURPORT
Lord Viu is all-pervading. Any devotee who, in sanctified meditation,
following the regulative principles, chants the required mantras in service and
in a devotional mood can see Viu. It is said in the Brahma-sahit that a
devotee whose eyes are anointed with the ointment of love of Godhead can see
the Supreme Personality of Godhead always within his heart. Lord
ymasundara is so kind to His devotee.
TEXT 19
" FH 9 U " " l
F 3F F H ll !\ ll
310
tad sva-prabhay te
dyotayanty dio daa
muas teja upntas
trkyea stotra-vjin
SYNONYMS
tadat that time; sva-prabhayby His own effulgence; temall of them;
dyotayantyby brightness; diadirections; daaten;
muandiminishing; tejaeffulgence; upntabrought; trkyeaby
Garua; stotra-vjinwhose wings are called Bhat and Rathantara.
TRANSLATION
Lord Nryaa was seated on the shoulder of Stotra, or Garua, who had big
wings. As soon as the Lord appeared, all directions were illuminated,
diminishing the luster of Brahm and the others present.
PURPORT
A description of Nryaa is given in the following two lokas.
TEXT 20
'd d< 8
d Bd BF l
_==="F=
H d d ll - ll
ymo hiraya-raano 'rka-kira-juo
nllaka-bhramara-maita-kualsya
311
akhbja-cakra-ara-cpa-gadsi-carma-
vyagrair hiramaya-bhujair iva karikra
SYNONYMS
ymablackish; hiraya-raanaa garment like gold;
arka-kira-juawith a helmet as dazzling as the sun; nla-alakabluish
curls; bhramarabig black bees; maita-kuala-syahaving a face
decorated with earrings; akhaconchshell; abjalotus flower;
cakrawheel; araarrows; cpabow; gadclub; asisword;
carmashield; vyagraifilled with; hiramayagolden (bracelets and
bangles); bhujaiwith hands; ivaas; karikraflower tree.
TRANSLATION
His complexion was blackish, His garment yellow like gold, and His helmet
as dazzling as the sun. His hair was bluish, the color of black bees, and His face
was decorated with earrings. His eight hands held a conchshell, wheel, club,
lotus flower, arrow, bow, shield and sword, and they were decorated with
golden ornaments such as bangles and bracelets. His whole body resembled a
blossoming tree beautifully decorated with various kinds of flowers.
PURPORT
The face of Lord Viu as described in this verse appears like a lotus flower
with bees humming over it. All of the ornaments on the body of Lord Viu
resemble molten gold of the reddish-gold color of the morning sunrise. The
Lord appears, just as the morning sun rises, to protect the whole universal
creation. His arms display different weapons, and His eight hands are
compared to the eight petals of a lotus flower. All the weapons mentioned are
for the protection of His devotees.
Generally in the four hands of Viu there are a wheel, club, conchshell
312
and lotus flower. These four symbols are seen in the four hands of Viu in
different arrangements. The club and the wheel are the Lord's symbols of
punishment for the demons and miscreants, and the lotus flower and
conchshell are used to bless the devotees. There are always two classes of men,
the devotees and the demons. As confirmed in Bhagavad-gt (paritrya
sdhnm [Bg. 4.8]), the Lord is always ready for the protection of the devotees
and annihilation of the demons. There are demons and devotees in this
material world, but in the spiritual world there is no such distinction. In other
words, Lord Viu is the proprietor of both the material and spiritual worlds.
In the material world almost everyone is of the demoniac nature, but there are
also devotees, who appear to be in the material world although they are always
situated in the spiritual world. A devotee's position is always transcendental,
and he is always protected by Lord Viu.
TEXT 21
HF' H' H "
FH dd > H l
H= F
ll -! ll
vakasy adhirita-vadhr vana-mly udra-
hsvaloka-kalay ramaya ca vivam
prva-bhramad-vyajana-cmara-rja-hasa
vettapatra-ainopari rajyamna
SYNONYMS
vakasion the chest; adhiritasituated; vadha woman (the goddess of
fortune, Lakm); vana-mlgarlanded with forest flowers; udrabeautiful;
hsasmiling; avalokaglance; kalaywith a small part;
313
ramayanpleasing; caand; vivamthe whole world; prvaside;
bhramatmoving back and forth; vyajana-cmarawhite yak-tail hair for
fanning; rja-hasaswan; veta-tapatra-ainwith a white canopy like
the moon; upariabove; rajyamnalooking beautiful.
TRANSLATION
Lord Viu looked extraordinarily beautiful because the goddess of fortune
and a garland were situated on His chest. His face was beautifully decorated
with a smiling attitude which can captivate the entire world, especially the
devotees. Fans of white hair appeared on both sides of the Lord like white
swans, and the white canopy overhead looked like the moon.
PURPORT
The smiling face of Lord Viu is pleasing to the whole world. Not only
devotees but even nondevotees are attracted by such a smile. This verse nicely
describes how the sun, moon, eight-petalled lotus flower and humming black
bees were represented by the fans of hair, the overhead canopy, the moving
earrings on both sides of His face, and His blackish hair. All together,
accompanied by the conchshell, wheel, club, lotus flower, bow, arrows, shield
and sword in His hands, these presented a grand and beautiful audience for
Lord Viu which captivated all the demigods there, including Daka and Lord
Brahm.
TEXT 22
FH F " l
FF ~ N Q " d ll -- ll
tam upgatam lakya
314
sarve sura-gadaya
praemu sahasotthya
brahmendra-tryaka-nyak
SYNONYMS
tamHim; upgatamarrived; lakyaafter seeing; sarveall;
sura-gaa-dayathe demigods and others; praemuobeisances;
sahasimmediately; utthyaafter standing up; brahmaLord Brahm;
indraLord Indra; tri-akaLord iva (who has three eyes); nyakled
by.
TRANSLATION
As soon as Lord Viu was visible, all the demigodsLord Brahm and Lord
iva, the Gandharvas and all present thereimmediately offered their
respectful obeisances by falling down straight before Him.
PURPORT
It appears that Lord Viu is the Supreme Lord even of Lord iva and Lord
Brahm, what to speak of the demigods, Gandharvas and ordinary living
entities. It is stated in a prayer, ya brahm varuendra-rudra-marut: all the
demigods worship Lord Viu. Similarly, dhynvasthita-tad-gatena manas
payanti ya yogina: [SB 12.13.1] yogs concentrate their minds on the form of
Lord Viu. Thus Lord Viu is worshipable by all demigods, all Gandharvas
and even Lord iva and Lord Brahm. Tad vio parama pada sad
payanti sraya: Viu is therefore the Supreme Personality of Godhead.
Even though Lord iva was previously referred to in prayers by Lord Brahm
as the Supreme, when Lord Viu appeared, iva also fell prostrated before
Him to offer respectful obeisances.
315
TEXT 23
F = F( FF_F l
' ' & < 3F~ ' ll - ll
tat-tejas hata-ruca
sanna-jihv sa-sdhvas
mrdhn dhtjali-pu
upatasthur adhokajam
SYNONYMS
tat-tejasby the glaring effulgence of His body; hata-rucahaving faded
lusters; sanna-jihvhaving silent tongues; sa-sdhvashaving fear of
Him; mrdhnwith the head; dhta-ajali-puwith hands touched to the
head; upatasthuprayed; adhokajamto Adhokaja, the Supreme
TRANSLATION
In the presence of the glaring effulgence of the bodily luster of Nryaa,
everyone else's luster faded away, and everyone stopped speaking. Fearful with
awe and veneration, all present touched their hands to their heads and prepared
to offer their prayers to the Supreme Personality of Godhead, Adhokaja.
TEXT 24
H H F H H" l
~ F d H ll -H ll
apy arvg-vttayo yasya
316
mahi tv tmabhuv-daya
yath-mati ganti sma
ktnugraha-vigraham
SYNONYMS
apistill; arvk-vttayabeyond the mental activities; yasyawhose;
mahiglory; tubut; tmabh-dayaBrahm, etc.; yath-matiaccording
to their different capacities; ganti smaoffered prayers;
kta-anugrahamanifested by His grace; vigrahamtranscendental form.
TRANSLATION
Although the mental scope of even demigods like Brahm was unable to
comprehend the unlimited glories of the Supreme Lord, they were all able to
perceive the transcendental form of the Supreme Personality of Godhead by His
grace. Only by such grace could they offer their respectful prayers according to
their different capacities.
PURPORT
The Supreme Lord, the Personality of Godhead, is always unlimited, and
His glories cannot be completely enumerated by anyone, even by a personality
like Lord Brahm. It is said that Ananta, a direct incarnation of the Lord, has
unlimited mouths, and with each mouth He has been trying to describe the
glories of the Lord for an unlimited span of time, yet the glories of the Lord
remain unlimited, and He therefore never finishes. It is not possible for any
ordinary living entity to understand or to glorify the unlimited Personality of
Godhead, but one can offer prayers or service to the Lord according to one's
particular capacity. This capacity is increased by the service spirit. Sevonmukhe
hi jihvdau [Brs. 1.2.234(5)] means that the service of the Lord begins with the
tongue. This refers to chanting. By chanting Hare Ka, one begins the
317
service of the Lord. Another function of the tongue is to taste and accept the
Lord's prasda. We have to begin our service to the Unlimited with the tongue
and become perfect in chanting, and accepting the Lord's prasda. To accept
the Lord's prasda means to control the entire set of senses. The tongue is
considered to be the most uncontrollable sense because it hankers for so many
unwholesome eatables, thereby forcing the living entity into the dungeon of
material conditional life. As the living entity transmigrates from one form of
life to another, he has to eat so many abominable foodstuffs that finally there
is no limit. The tongue should be engaged in chanting and in eating the Lord's
prasda so that the other senses will be controlled. Chanting is the medicine,
and prasda is the diet. With these processes one can begin his service, and as
the service increases, the Lord reveals more and more to the devotee. But there
is no limit to His glories, and there is no limit to engaging oneself in the
service of the Lord.
TEXT 25
" F"
HF l
F""UH "
" d & ll -7 ll
dako ghtrhaa-sdanottama
yajevara viva-sj para gurum
sunanda-nanddy-anugair vta mud
gan prapede prayata ktjali
SYNONYMS
dakaDaka; ghtaaccepted; arhaarightful;
sdana-uttamamsacrificial vessel; yaja-varamunto the master of all
318
sacrifices; viva-sjmof all the Prajpatis; paramthe supreme;
gurumpreceptor; sunanda-nanda-di-anugaiby associates like Sunanda
and Nanda; vtamsurrounded; mudwith great pleasure; ganoffering
respectful prayers; prapedetook shelter; prayatahaving a subdued mind;
kta-ajaliwith folded hands.
TRANSLATION
When Lord Viu accepted the oblations offered in the sacrifice, Daka, the
Prajpati, began with great pleasure to offer respectful prayers unto Him. The
Supreme Personality of Godhead is actually the master of all sacrifices and
preceptor of all the Prajpatis, and He is served even by such personalities as
Nanda and Sunanda.
TEXT 26
" 3H=
{ FH' N {HHF~
= d 9' l
B F H 9H F
F H { $H ll - ll
daka uvca
uddha sva-dhmny uparatkhila-buddhy-avastha
cin-mtram ekam abhaya pratiidhya mym
tihas tayaiva puruatvam upetya tasym
ste bhavn apariuddha ivtma-tantra
SYNONYMS
dakaDaka; uvcasaid; uddhampure; sva-dhmniin Your own
319
abode; uparata-akhilacompletely turned back; buddhi-avasthamposition of
mental speculation; cit-mtramcompletely spiritual; ekamone without a
second; abhayamfearless; pratiidhyacontrolling; mymmaterial
energy; tihanbeing situated; taywith her (My); evacertainly;
puruatvamoverseer; upetyaentering into; tasymin her; steis
present; bhavnYour Lordship; apariuddhaimpure; ivaas if;
tma-tantraself-sufficient.
TRANSLATION
Daka addressed the Supreme Personality of Godhead: My dear Lord, You
are transcendental to all speculative positions. You are completely spiritual,
devoid of all fear, and You are always in control of the material energy. Even
though You appear in the material energy, You are situated transcendentally.
You are always free from material contamination because You are completely
self-sufficient.
TEXT 27
H 3=
H H& "
d H ' HH" l
' " H "_
"~ '" H" HF~ ll -O ll
tvija cu
tattva na te vayam anajana rudra-pt
karmay avagraha-dhiyo bhagavan vidma
dharmopalakaam ida trivd adhvarkhya
jta yad-artham adhidaivam ado vyavasth
320
SYNONYMS
tvijathe priests; cubegan to say; tattvamtruth; nanot; teof Your
Lordship; vayamall of us; anajanawithout material contamination;
rudraLord iva; ptby his curse; karmaiin fruitive activities;
avagrahabeing too much attached; dhiyaof such intelligence;
bhagavanO Lord; vidmaknow; dharmareligion;
upalakaamsymbolized; idamthis; tri-vtthe three departments of
knowledge of the Vedas; adhvarasacrifice; khyamof the name;
jtamknown to us; yatthat; arthamfor the matter of; adhidaivamfor
worshiping the demigods; adathis; vyavastharrangement.
TRANSLATION
The priests addressed the Lord, saying: O Lord, transcendental to material
contamination, by the curse offered by Lord iva's men we have become
attached to fruitive activities, and thus we are now fallen and therefore do not
know anything about You. On the contrary, we are now involved in the
injunctions of the three departments of the Vedic knowledge under the plea of
executing rituals in the name of yaja. We know that You have made
arrangements for distributing the respective shares of the demigods.
PURPORT
The Vedas are known as traiguya-viay ved (Bg. 2.45). Those who are
serious students of the Vedas are very much attached to the ritualistic
ceremonies mentioned in the Vedas, and therefore these veda-vds cannot
understand that the ultimate goal of the Vedas is to understand Lord Ka, or
Viu. Those who have transcended the qualitative Vedic attractions,
however, can understand Ka, who is never contaminated by the material
qualities. Therefore Lord Viu is addressed here as anajana (free from
321
material contamination). In Bhagavad-gt (2.42) the crude Vedic scholars
have been deprecated by Ka as follows:
ym im pupit vca
pravadanty avipacita
veda-vda-rat prtha
nnyad astti vdina
"Men of small knowledge are very much attached to the flowery words of the
Vedas, and they say that there is nothing more than this."
TEXT 28
F"F 3=
3_ 3 =l " 'd
H8 H9 l
d"H 'F~
" dF " d" d F 8 ll - ll
sadasy cu
utpatty-adhvany aaraa uru-klea-durge 'ntakogra-
vylnvie viaya-mga-ty tma-gehoru-bhra
dvandva-vabhre khala-mga-bhaye oka-dve 'ja-srtha
pdaukas te araada kad yti kmopasa
SYNONYMS
sadasythe members of the assembly; cusaid; utpattirepeated birth
and death; adhvanion the path of; aaraenot having a place to take
shelter; urugreat; kleatroublesome; durgein the formidable fort;
antakatermination; ugraferocious; vylasnakes; anviebeing infested
322
with; viayamaterial happiness; mga-timirage; tmabody;
gehahome; uruheavy; bhraburden; dvandvadual; vabhreholes,
ditches of so-called happiness and distress; khalaferocious; mgaanimals;
bhayebeing afraid of; oka-dvethe forest fire of lamentation;
aja-sa-arthafor the interest of the rascals; pda-okashelter of Your
lotus feet; teunto You; araa-dagiving shelter; kadwhen; ytiwent;
kma-upasabeing afflicted by all sorts of desires.
TRANSLATION
The members of the assembly addressed the Lord: O exclusive shelter for all
who are situated in troubled life, in this formidable fort of conditional existence
the time element, like a snake, is always looking for an opportunity to strike.
This world is full of ditches of so-called distress and happiness, and there are
many ferocious animals always ready to attack. The fire of lamentation is
always blazing, and the mirage of false happiness is always alluring, but one has
no shelter from them. Thus foolish persons live in the cycle of birth and death,
always overburdened in discharging their so-called duties, and we do not know
when they will accept the shelter of Your lotus feet.
PURPORT
Persons who are not in Ka consciousness are living a very precarious life,
as described in this verse, but all these circumstantial conditions are due to
forgetfulness of Ka. The Ka consciousness movement is meant to give
relief to all these bewildered and distressed persons; therefore it is the greatest
relief work for all human society, and the workers thereof are the greatest
well-wishers, for they follow in the footsteps of Lord Caitanya, who is the
greatest friend to all living entities.
TEXT 29
323
" 3H=
H H" HSH9~
Q F " l
" =' HU d 'H{
H ll -\ ll
rudra uvca
tava varada varghrv iehkhilrthe
hy api munibhir asaktair darerhaye
yadi racita-dhiya mvidya-loko 'paviddha
japati na gaaye tat tvat-parnugrahea
SYNONYMS
rudra uvcaLord iva said; tavaYour; vara-daO supreme benefactor;
vara-aghrauprecious lotus feet; iby desire; ihain the material
world; akhila-arthefor fulfillment; hi apicertainly; munibhiby the sages;
asaktailiberated; dareawith care; arhayeworshipable; yadiif;
racita-dhiyammind fixed; mme; avidya-lokathe ignorant persons;
apaviddhamunpurified activity; japatiutters; na gaayedo not value;
tatit; tvat-para-anugraheaby compassion like Yours.
TRANSLATION
Lord iva said: My dear Lord, my mind and consciousness are always fixed
on Your lotus feet, which, as the source of all benediction and the fulfillment of
all desires, are worshiped by all liberated great sages because Your lotus feet are
worthy of worship. With my mind fixed on Your lotus feet, I am no longer
disturbed by persons who blaspheme me, claiming that my activities are not
purified. I do not mind their accusations, and I excuse them out of compassion,
just as You exhibit compassion toward all living entities.
324
PURPORT
Lord iva expresses herein his regret at having been angry and having
disturbed the sacrificial activities of Daka. King Daka had insulted him in
many ways, and thus he had become angry and had frustrated the entire
sacrificial ceremony. Later, when he was pleased, the yaja performances were
reinstituted, and therefore he regretted his activities. Now he says that because
his mind is fixed on the lotus feet of the Supreme Lord, Viu, he is no longer
disturbed by the ordinary critics of his way of life. From this statement by Lord
iva it is understood that as long as one is on the material platform one is
affected by the three modes of material nature. As soon as one is in Ka
consciousness, however, one is no longer affected by such material activities.
One should therefore always be fixed in Ka consciousness, busy in the
transcendental loving service of the Lord. It is guaranteed that such a devotee
will never be affected by the actions and reactions of the three modes of
material nature. This fact is also corroborated in Bhagavad-gt: anyone who is
fixed in the transcendental service of the Lord has surpassed all the material
qualities and is situated in the status of Brahman realization, in which one is
not afflicted by hankering for material objects. The recommendation of the
rmad-Bhgavatam is that one should always be Ka conscious and should
never forget his transcendental relationship with the Lord. This program has
to be followed strictly by everyone. From the statement of Lord iva it is
understood that he was always in Ka consciousness, and thus he remained
free from material affliction. The only remedy, therefore, is to continue Ka
consciousness rigidly, in order to get out of the contamination of the material
modes.
TEXT 30
H=
325
N '
N Q"F FF FH l
H H"' H
F ' F" H N' ll ll
bhgur uvca
yan myay gahanaypahttma-bodh
brahmdayas tanu-bhtas tamasi svapanta
ntman-rita tava vidanty adhunpi tattva
so 'ya prasdatu bhavn praattma-bandhu
SYNONYMS
bhgu uvcar Bhgu said; yatwho; myayby illusory energy;
gahanayinsurmountable; apahtastolen; tma-bodhknowledge of the
constitutional position; brahma-dayaLord Brahm, etc.;
tanu-bhtaembodied living entities; tamasiin the darkness of illusion;
svapantalying down; nanot; tmanin the living entity;
ritamsituated in; tavaYour; vidantiunderstand; adhunnow;
apicertainly; tattvamabsolute position; saYou; ayamthis;
prasdatube kind; bhavnYour Lordship; praata-tmasurrendered soul;
bandhufriend.
TRANSLATION
r Bhgu said: My dear Lord, all living entities, beginning from the highest,
namely Lord Brahm, down to the ordinary ant, are under the influence of the
insurmountable spell of illusory energy, and thus they are ignorant of their
constitutional position. Everyone believes in the concept of the body, and all are
thus submerged in the darkness of illusion. They are actually unable to
understand how You live in every living entity as the Supersoul, nor can they
326
understand Your absolute position. But You are the eternal friend and protector
of all surrendered souls. Therefore, please be kind toward us and forgive all our
offenses.
PURPORT
Bhgu Muni was conscious of the scandalous behavior exhibited by each
and every one of them, including Brahm and Lord iva, in the sacrificial
ceremony of Daka. By mentioning Brahm, the chief of all living entities
within this material world, he wanted to state that everyone, including also
Brahm and Lord iva, is under the concept of the body and under the spell of
material energyall but Viu. That is the version of Bhgu. As long as one is
under the concept of the body as self, it is very difficult to understand the
Supersoul or the Supreme Personality of Godhead. Conscious that he was not
greater than Brahma, Bhgu included himself in the list of offenders.
Ignorant personalities, or conditioned souls, have no choice but to accept their
precarious condition under material nature. The only remedy is to surrender
to Viu and always pray to be excused. One should depend only on the
causeless mercy of the Lord for deliverance and not even slightly on one's own
strength. That is the perfect position of a Ka conscious person. The Lord is
everyone's friend, but He is especially friendly to the surrendered soul. The
simple process, therefore, is that a conditioned soul should remain surrendered
to the Lord, and the Lord will give him all protection to keep him out of the
clutches of material contamination.
TEXT 31
N Q H=
FH^ H 'F "~
" 9 H" l
F =~ F F =
327
" FH ll ! ll
brahmovca
naitat svarpa bhavato 'sau padrtha-
bheda-grahai puruo yvad ket
jnasya crthasya guasya crayo
mymayd vyatirikto matas tvam
SYNONYMS
brahm uvcaLord Brahm said; nanot; etatthis; svarpameternal
form; bhavataYour; asauthat other; pada-arthaknowledge;
bhedadifferent; grahaiby the acquiring; puruaperson; yvatas long
as; ketwants to see; jnasyaof knowledge; caalso; arthasyaof the
objective; guasyaof the instruments of knowledge; caalso; rayathe
basis; my-maytfrom being made of material energy; vyatiriktadistinct;
mataregarded; tvamYou.
TRANSLATION
Lord Brahm said: My dear Lord, Your personality and eternal form cannot
be understood by any person who is trying to know You through the different
processes of acquiring knowledge. Your position is always transcendental to the
material creation, whereas the empiric attempt to understand You is material, as
are its objectives and instruments.
PURPORT
It is said that the transcendental name, qualities, activities, paraphernalia,
etc., of the Supreme Personality of Godhead cannot be understood with our
material senses. The attempt of the empiric philosophers to understand the
Absolute Truth by speculation is always futile because their process of
328
understanding, their objective and the instruments by which they try to
understand the Absolute Truth are all material. The Lord is aprkta, beyond
the creation of the material world. This fact is also accepted by the great
impersonalist akarcrya: nryaa paro 'vyaktd aam
avyakta-sambhavam. Avyakta, or the original material cause, is beyond this
material manifestation and is the cause of the material world. Because
Nryaa, the Supreme Personality of Godhead, is beyond the material world,
one cannot speculate upon Him by any material method. One has to
understand the Supreme Personality of Godhead simply by the transcendental
method of Ka consciousness. This is confirmed in Bhagavad-gt (18.55).
Bhakty mm abhijnti: only by devotional service can one understand the
transcendental form of the Lord. The difference between the impersonalists
and the personalists is that the impersonalists, limited by their speculative
processes, cannot even approach the Supreme Personality of Godhead,
whereas the devotees please the Supreme Personality of Godhead through His
transcendental loving service. Sevonmukhe hi: due to the service attitude of
the devotee, the Lord is revealed to him. The Supreme Lord cannot be
understood by materialistic persons even though He is present before them. In
Bhagavad-gt, Lord Ka therefore condemns such materialists as mhas.
Mha means "rascal." It is said in the Gt, "Only rascals think of Lord Ka
as an ordinary person. They do not know what Lord Ka's position is or what
His transcendental potencies are." Unaware of His transcendental potencies,
the impersonalists deride the person of Lord Ka, whereas the devotees, by
dint of their service attitude, can understand Him as the Personality of
Godhead. In the Tenth Chapter of Bhagavad-gt, Arjuna also confirmed that
it is very difficult to understand the personality of the Lord.
TEXT 32
$" 3H=
$" HH
329
H"d " l
F H< " '
"B 8 ll - ll
indra uvca
idam apy acyuta viva-bhvana
vapur nanda-kara mano-dm
sura-vidvi-kapaair udyudhair
bhuja-daair upapannam aabhi
SYNONYMS
indra uvcaKing Indra said; idamthis; apicertainly; acyutaO
infallible one; viva-bhvanamfor the welfare of the universe;
vaputranscendental form; nanda-karama cause of pleasure;
mana-dmto the mind and the eye; sura-vidvienvious of Your
devotees; kapaaiby punishment; ud-yudhaiwith uplifted weapons;
bhuja-daaiwith arms; upapannampossessed of; aabhiwith eight.
TRANSLATION
King Indra said: My dear Lord, Your transcendental form with eight hands
and weapons in each of them appears for the welfare of the entire universe, and
it is very pleasing to the mind and eyes. In such a form, Your Lordship is always
prepared to punish the demons, who are envious of Your devotees.
PURPORT
It is generally understood from revealed scriptures that Lord Viu appears
with four hands, but in this particular sacrificial arena Lord Viu arrived with
eight hands. King Indra said, "Even though we are accustomed to see Your
four-handed Viu form, this appearance with eight hands is as real as the
330
four-handed form." As Lord Brahm had said, to realize the transcendental
form of the Lord is beyond the power of the senses. In reply to that statement
by Brahm, King Indra said that even though the transcendental form of the
Lord is not perceivable by the material senses, His activities and His
transcendental form can be understood. The Lord's uncommon features,
uncommon activities and uncommon beauty can be perceived even by an
ordinary man. For example, when Lord Ka appeared just like a six- or
seven-year-old boy in Vndvana, He was approached by the residents there.
There were torrents of rain, and the Lord saved the residents of Vndvana by
lifting Govardhana Hill and resting it on the little finger of His left hand for
seven days. This uncommon feature of the Lord should convince even
materialistic persons who want to speculate to the limit of their material
senses. The activities of the Lord are pleasing to experimental vision also, but
impersonalists will not believe in His identity because they study the
personality of the Lord by comparing their personality to His. Because men in
this material world cannot lift a hill, they do not believe that the Lord can lift
one. They accept the statements of rmad-Bhgavatam to be allegorical, and
they try to interpret them in their own way. But factually the Lord lifted the
hill in the presence of all the inhabitants of Vndvana, as corroborated by
great cryas and authors like Vysadeva and Nrada. Everything about the
LordHis activities, pastimes and uncommon featuresshould be accepted as
is, and in this way, even in our present condition, we can understand the Lord.
In the instance herein, King Indra confirmed: "Your presence with eight hands
is as good as Your presence with four hands." There is no doubt about it.
TEXT 33
3=
' H d F 8
H_F U "d l
331
FH H '
= " ll ll
patnya cu
yajo 'ya tava yajanya kena so
vidhvasta paupatindya daka-kopt
ta nas tva ava-ayanbha-nta-medha
yajtman nalina-ruc d punhi
SYNONYMS
patnya cuthe wives of the executors of the sacrifice said; yajathe
sacrifice; ayamthis; tavaYour; yajanyaworshiping; kenaby Brahm;
saarranged; vidhvastadevastated; paupatinby Lord iva;
adyatoday; daka-koptfrom anger at Daka; tamit; naour;
tvamYou; ava-ayanadead bodies; bhalike; nta-medhamthe still
sacrificial animals; yaja-tmanO Lord of sacrifice; nalinalotus;
rucbeautiful; dby the vision of Your eyes; punhisanctify.
TRANSLATION
The wives of the performers of the sacrifice said: My dear Lord, this
sacrifice was arranged under the instruction of Brahm, but unfortunately Lord
iva, being angry at Daka, devastated the entire scene, and because of his
anger the animals meant for sacrifice are lying dead. Therefore the preparations
of the yaja have been lost. Now, by the glance of Your lotus eyes, the sanctity
of this sacrificial arena may be again invoked.
PURPORT
Animals were offered in sacrifice in order to give them renewed life; that
was the purpose of having animals there. Offering an animal in sacrifice and
332
giving him renewed life was the evidence of the strength of chanting mantras.
Unfortunately, when Daka's sacrifice was devastated by Lord iva, some of
the animals were killed. (One was killed just to replace the head of Daka.)
Their bodies were lying about, and the sacrificial arena was turned into a
crematorium. Thus the real purpose of yaja was lost.
Lord Viu, being the ultimate objective of such sacrificial ceremonies, was
requested by the wives of the priests to glance over the yaja arena with His
causeless mercy so that the routine work of the yaja might be continued. The
purport here is that animals should not be unnecessarily killed. They were used
to prove the strength of the mantras and were to have been rejuvenated by the
use of the mantras. They should not have been killed, as they were by Lord
iva to replace the head of Daka with an animal's head. It was pleasing to see
an animal sacrificed and rejuvenated, and that pleasing atmosphere had been
lost. The wives of the priests requested that the animals be brought back to life
by the glance of Lord Viu to make a pleasing yaja.
TEXT 34
9 3=
H H H= 8
" =F d F l
H 3F "
FH H H ll H ll
aya cu
ananvita te bhagavan viceita
yad tman carasi hi karma njyase
vibhtaye yata upasedur var
na manyate svayam anuvartat bhavn
333
SYNONYMS
ayathe sages; cuprayed; ananvitamwonderful; teYour;
bhagavanO possessor of all opulences; viceitamactivities; yatwhich;
tmanby Your potencies; carasiYou execute; hicertainly; karmato
such activities; na ajyaseYou are not attached; vibhtayefor her mercy;
yatafrom whom; upaseduworshiped; varmLakm, the goddess of
fortune; na manyateare not attached; svayamYourself; anuvartatmto
Your obedient servant (Lakm); bhavnYour Lordship.
TRANSLATION
The sages prayed: Dear Lord, Your activities are most wonderful, and
although You do everything by Your different potencies, You are not at all
attached to such activities. You are not even attached to the goddess of fortune,
who is worshiped by the great demigods like Brahm, who pray to achieve her
mercy.
PURPORT
In Bhagavad-gt it is said that the Lord has no desire to achieve any result
from His wonderful activities, nor has He any need to perform them. But still,
in order to give an example to people in general, He sometimes acts, and those
activities are very wonderful. He is not attached to anything. Na m karmi
limpanti: although He acts very wonderfully, He is not at all attached to
anything (Bg. 4.14). He is self-sufficient. The example is given here that the
goddess of fortune, Lakm, is always engaged in the service of the Lord, but
still He is not attached to her. Even great demigods like Brahm worship the
goddess of fortune in order to win her favor, but although the Lord is
worshiped by many hundreds and thousands of goddesses of fortune, He is not
at all attached to any one of them. This distinction concerning the exalted
334
transcendental position of the Lord is specifically mentioned by the great
sages; He is not like the ordinary living entity, who is attached to the results of
pious activities.
TEXT 35
F{ 3=
Hd~ 8 9U
H =l "H "' l
9 'H" FF "H
N QFH ll 7 ll
siddh cu
aya tvat-kath-ma-pya-nady
mano-vraa klea-dvgni-dagdha
trto 'vagho na sasmra dva
na nikrmati brahma-sampannavan na
SYNONYMS
siddhthe Siddhas; cuprayed; ayamthis; tvat-kathYour pastimes;
mapure; pyaof nectar; nadymin the river; manaof the mind;
vraathe elephant; kleasufferings; dva-agniby the forest fire;
dagdhaburned; tthirst; rtaafflicted; avaghabeing immersed;
na sasmradoes not remember; dvamthe forest fire or the miseries; na
nikrmatinot come out; brahmathe Absolute; sampanna-vatlike having
merged; naour.
TRANSLATION
The Siddhas prayed: Like an elephant that has suffered in a forest fire but
335
can forget all its troubles by entering a river, our minds, O Lord, always merge
in the nectarean river of Your transcendental pastimes, and they desire never to
leave such transcendental bliss, which is as good as the pleasure of merging in
the Absolute.
PURPORT
This statement is from the Siddhas, the inhabitants of Siddhaloka, where
the eight kinds of material perfection are complete. The residents of
Siddhaloka have full control in the eight kinds of yogic perfection, but from
their statement it appears that they are pure devotees. They always merge in
the nectarean river of hearing of the pastimes of the Lord. Hearing of the
pastimes of the Lord is called ka-kath. Similarly, there is a statement by
Prahlda Mahrja that those who are always merged in the ocean of the
nectar of describing the Lord's pastimes are liberated and have no fear of the
material condition of life. The Siddhas say that the mind of an ordinary person
is full of anxieties. The example is given of the elephant who has suffered in a
forest fire and who enters into a river for relief. If persons who are suffering in
the forest fire of this material existence will only enter into the nectarean
river of the description of the pastimes of the Lord, they will forget all the
troubles of the miserable material existence. The Siddhas do not care for
fruitive activities, such as performing sacrifices and achieving the good results.
They simply merge in the transcendental discussions of the pastimes of the
Lord. That makes them completely happy, without care for pious or impious
activities. For those who are always in Ka consciousness there is no need to
perform any kind of pious or impious sacrifices or activities. Ka
consciousness is itself complete, for it includes all the processes praised in the
Vedic scriptures.
TEXT 36
336
H=
FH F"
HF d l
H '' l
9 dN' ~ 9 ll ll
yajamny uvca
svgata te prasdea tubhya nama
rnivsa riy kntay trhi na
tvm te 'dha ngair makha obhate
ra-hna ka-bandho yath purua
SYNONYMS
yajamnthe wife of Daka; uvcaprayed; su-gatamauspicious
appearance; teYour; prasdabecome pleased; amy dear Lord;
tubhyamunto You; namarespectful obeisances; rnivsaO abode of the
goddess of fortune; riywith Lakm; kntayYour wife; trhiprotect;
naus; tvmYou; tewithout; adhaO supreme controller; nanot;
agaiwith bodily limbs; makhathe sacrificial arena; obhateis
beautiful; ra-hnawithout the head; ka-bandhapossessed of only a
body; yathas; puruaa person.
TRANSLATION
The wife of Daka prayed as follows: My dear Lord, it is very fortunate that
You have appeared in this arena of sacrifice. I offer my respectful obeisances
unto You, and I request that You be pleased on this occasion. The sacrificial
arena is not beautiful without You, just as a body is not beautiful without the
head.
337
PURPORT
Another name of Lord Viu is Yajevara. In Bhagavad-gt it is said that
all activities should be performed as Viu-yaja, for the pleasure of Lord
Viu. Unless we please Him, whatever we do is the cause of our bondage in
the material world. This is confirmed herein by the wife of Daka: "Without
Your presence, the grandeur of this sacrificial ceremony is useless, just as a
body without the head, however decorated it may be, is useless." The
comparison is equally applicable to the social body. Material civilization is very
proud of being advanced, but it is actually the useless trunk of a body without a
head. Without Ka consciousness, without an understanding of Viu, the
Supreme Personality of Godhead, any advancement in a civilization, no matter
how sophisticated, is of no value. There is a statement in the
Hari-bhakti-sudhodaya (3.11):
bhagavad-bhakti-hnasya
jti stra japas tapa
aprasyaiva dehasya
maana loka-rajanam
The purport is that sometimes when a friend or relative dies, especially among
lower class men, the dead body is decorated. Dressed and ornamented, the
body is taken in procession. That sort of decoration of the dead body has no
actual value because the life force is already gone. Similarly, any aristocracy,
any social prestige or any advancement of material civilization without Ka
consciousness is as good as the decoration of a dead body. The name of the
wife of Daka was Prasti, and she was the daughter of Svyambhuva Manu.
Her sister, Devahti, was married to Kardama Muni, and Kapiladeva, the
Personality of Godhead, became her son. Prasti, then, was the aunt of Lord
Viu. She was asking the favor of Lord Viu in an affectionate mode; since
she was His aunt, she sought some special favor. Also significant in this verse is
that the Lord is praised with the goddess of fortune. Wherever Lord Viu is
338
worshiped, naturally there is the favor of the goddess of fortune. Lord Viu is
addressed as amta, transcendental. The demigods, including Brahm and Lord
iva, were produced after the creation, but Lord Viu existed before the
creation. He is addressed, therefore, as amta. Lord Viu is worshiped with
His internal energy by the Vaiavas. Prasti, the wife of Daka, implored the
Lord to turn the priests into Vaiavas instead of simply fruitive workers
performing sacrifices for some material benefits.
TEXT 37
d 3=
" 8 d " F" FH
" 8 " H l
Q 9 H"
FH 9B F ll O ll
lokapl cu
da ki no dgbhir asad-grahais tva
pratyag-dra dyate yena vivam
my hy e bhavady hi bhman
yas tva aha pacabhir bhsi bhtai
SYNONYMS
loka-plthe governors of the different planets; cusaid; daseen;
kimwhether; naby us; dgbhiby the material senses;
asat-grahairevealing the cosmic manifestation; tvamYou;
pratyak-drainner witness; dyateis seen; yenaby whom; vivamthe
universe; mymaterial world; hibecause; ethis; bhavadyYour;
hicertainly; bhmanO possessor of the universe; yabecause;
tvamYou; ahathe sixth; pacabhiwith the five; bhsiappear;
339
bhtaiwith the elements.
TRANSLATION
The governors of various planets spoke as follows: Dear Lord, we believe
only in our direct perception, but under the circumstances we do not know
whether we have actually seen You with our material senses. By our material
senses we can simply perceive the cosmic manifestation, but You are beyond the
five elements. You are the sixth. We see You, therefore, as a creation of the
material world.
PURPORT
The governors of the various planets are certainly materially opulent and
very puffed up. Such persons are unable to understand the transcendental,
eternal form of the Lord. In the Brahma-sahit it is stated that only persons
who have anointed their eyes with love of Godhead can see the Personality of
Godhead in every step of their activities. Also, in the prayers of Kunt (SB
1.8.26) it is stated that only those who are akicana-gocaram, who are not
materially puffed up, can see the Supreme Personality of Godhead; others are
bewildered and cannot even think of the Absolute Truth.
TEXT 38
3=
' 'F FH
H ~ l
~ H 'H
H HF ll ll
340
yogevar cu
preyn na te 'nyo 'sty amutas tvayi prabho
vivtmanken na pthag ya tmana
athpi bhaktyea tayopadhvatm
ananya-vttynugha vatsala
SYNONYMS
yoga-varthe great mystics; cusaid; preynvery dear; nanot;
teof You; anyaanother; astithere is; amutafrom that; tvayiin
You; prabhodear Lord; viva-tmaniin the Supersoul of all living entities;
ketsee; nanot; pthakdifferent; yawho; tmanathe living
entities; atha apiso much more; bhaktywith devotion; aO Lord;
taywith it; upadhvatmof those who worship; ananya-vttyunfailing;
anughafavor; vatsalaO favorable Lord.
TRANSLATION
The great mystics said: Dear Lord, persons who see You as nondifferent
from themselves, knowing that You are the Supersoul of all living entities, are
certainly very, very dear to You. You are very favorable toward those who
engage in devotional service, accepting You as the Lord and themselves as the
servants. By Your mercy, You are always inclined in their favor.
PURPORT
It is indicated in this verse that the monists and the great mystics know the
Supreme Personality of Godhead as one. This oneness is not the
misunderstanding that a living entity is equal in every respect to the Supreme
Personality of Godhead. This monism is based on pure knowledge as described
and confirmed in Bhagavad-gt (7.17): priyo hi jnino 'tyartham aha sa ca
mama priya. The Lord says that those who are advanced in transcendental
341
knowledge and know the science of Ka consciousness are very dear to Him,
and He also is very dear to them. Those who are actually in perfect knowledge
of the science of God know that the living entities are superior energy of the
Supreme Lord. This is stated in Bhagavad-gt, Seventh Chapter: the material
energy is inferior, and the living entities are superior energy. Energy and the
energetic are nondifferent; therefore, energies possess the same quality as the
energetic. Persons who are in full knowledge of the Personality of Godhead,
analyzing His different energies and knowing their own constitutional
position, are certainly very, very dear to the Lord. Persons, however, who may
not even be conversant with knowledge of the Supreme Personality but who
always think of the Lord with love and faith, feeling that He is great and that
they are His parts and parcels, ever His servitors, are even more favored by
Him. The particular significance of this verse is that the Lord is addressed as
vatsala. Vatsala means "always favorably disposed." The Lord's name is
bhakta-vatsala. The Lord is famous as bhakta-vatsala, which means that He is
always favorably inclined to the devotees, whereas He is never addressed
anywhere in the Vedic literature as jn-vatsala.
TEXT 39
" HF~ 9 " H
N U l
= " FHF F~
HH ll \ ll
jagad-udbhava-sthiti-layeu daivato
bahu-bhidyamna-guaytma-myay
racittma-bheda-mataye sva-sasthay
vinivartita-bhrama-gutmane nama
342
SYNONYMS
jagatthe material world; udbhavacreation; sthitimaintenance;
layeuin annihilation; daivatadestiny; bahumany; bhidyamnabeing
variegated; guayby material qualities; tma-myayby His material
energy; racitaproduced; tmain the living entities; bheda-matayewho
produced different inclinations; sva-sasthayby His internal potency;
vinivartitacaused to stop; bhramainteraction; guaof material modes;
tmaneunto Him in His personal form; namaobeisances.
TRANSLATION
We offer our respectful obeisances unto the Supreme, who has created
varieties of manifestations and put them under the spell of the three qualities of
the material world in order to create, maintain and annihilate them. He Himself
is not under the control of the external energy; in His personal feature He is
completely devoid of the variegated manifestation of material qualities, and He
is under no illusion of false identification.
PURPORT
Two situations are described in this verse. One is the creation,
maintenance and annihilation of the material world, and the other is the
Lord's own establishment. There is also quality in the Lord's own
establishment, the kingdom of God. It is stated here that Goloka is His
personal situation. There is also quality in Goloka, but that quality is not
divided into creation, maintenance and annihilation. In the external energy,
the interaction of the three qualities makes it possible for things to be created,
maintained and annihilated. But in the spiritual world, or the kingdom of God,
there is no such exhibition, since everything is eternal, sentient and blissful.
There is a class of philosophers who misunderstand the appearance of the
343
Personality of Godhead within this material world. They are under the
impression that when the Supreme Personality of Godhead appears, He is
under the spell of the three qualities, like all the other living entities who
appear within this material world. That is their misunderstanding; as it is
clearly stated here (sva-sasthay), by His internal potency He is
transcendental to all these material qualities. Similarly, in Bhagavad-gt the
Lord says, "I appear by My internal potency." Both the internal and external
potencies are under the control of the Supreme, so He does not come under
the control of either of these potencies. Rather, everything is under His
control. In order to manifest His transcendental name, form, quality, pastimes
and paraphernalia, He brings into action His internal energy. On account of
the variegatedness of the external potency, there are manifestations of many
qualitative demigods, beginning with Brahm and Lord iva, and people are
attracted to these demigods according to their own material quality. But when
one is transcendental or surpasses the material qualities, he is simply fixed in
the worship of the Supreme Personality. This fact is explained in
Bhagavad-gt: anyone engaged in the service of the Lord is already
transcendental to the variegatedness and interaction of the three material
qualities. The summary is that the conditioned souls are being pulled by the
action and reaction of the material qualities, which create a differentiation of
energies. But in the spiritual world the worshipable one is the Supreme Lord
and no one else.
TEXT 40
N Q H=
F FH ' " = F l
= dB H " ' = ll H ll
brahmovca
namas te rita-sattvya
344
dharmdn ca staye
nirguya ca yat-kh
nha vedpare 'pi ca
SYNONYMS
brahmathe personified Vedas; uvcasaid; namarespectful obeisances;
teunto You; rita-sattvyathe shelter of the quality of goodness;
dharma-dnmof all religion, austerity and penance; caand; stayethe
source; nirguyatranscendental to material qualities; caand; yatof
whom (of the Supreme Lord); khmthe situation; nanot; ahamI;
vedaknow; apareothers; apicertainly; caand.
TRANSLATION
The personified Vedas said: We offer our respectful obeisances unto You,
the Lord, the shelter of the quality of goodness and therefore the source of all
religion, austerity and penance, for You are transcendental to all material
qualities and no one knows You or Your actual situation.
PURPORT
In the material world there is the trinity of the three material qualities.
Lord Viu has accepted the superintendence of the quality of goodness,
which is the source of religion, knowledge, austerity, renunciation, opulence,
etc. Because of this, actual peace, prosperity, knowledge and religion can be
attained when the living entities are under the control of the quality of
goodness in the material world. As soon as they are subjected to the control of
the other two qualities, namely passion and ignorance, their precarious
conditional life becomes intolerable. But Lord Viu, in His original position,
is always nirgua, which means transcendental to these material qualities.
Gua means "quality," and nir means "negation." This does not indicate,
345
however, that He has no qualities; He has transcendental qualities by which
He appears and manifests His pastimes. The positive transcendental
qualitative manifestation is unknown to the students of the Vedas as well as to
the great stalwart demigods like Brahm and iva. Actually, the
transcendental qualities are manifested only to the devotees. As confirmed in
Bhagavad-gt, simply by discharging devotional service one can understand
the transcendental position of the Supreme Lord. Those who are in the mode
of goodness can partially enter into the transcendental understanding, but it is
advised in Bhagavad-gt that one has to surpass this. The Vedic principles are
based on the three qualities of the material modes. One has to transcend the
three qualities, and then one can be situated in pure and simple spiritual life.
TEXT 41
H=
F F F{
H FH_ F l
H' =
FH8 'F ll H! ll
agnir uvca
yat-tejasha susamiddha-tej
havya vahe svadhvara jya-siktam
ta yajiya paca-vidha ca pacabhi
svia yajurbhi praato 'smi yajam
SYNONYMS
agnithe fire-god; uvcasaid; yat-tejasby whose effulgence; ahamI;
su-samiddha-tejas luminous as blazing fire; havyamofferings; vaheI am
accepting; su-adhvarein the sacrifice; jya-siktammixed with butter;
346
tamthat; yajiyamthe protector of the sacrifice; paca-vidhamfive;
caand; pacabhiby five; su-iamworshiped; yajurbhiVedic hymns;
praataoffer respectful obeisances; asmiI; yajamto Yaja (Viu).
TRANSLATION
The fire-god said: My dear Lord, I offer my respectful obeisances unto You
because by Your favor I am as luminous as blazing fire and I accept the offerings
mixed with butter and offered in sacrifice. The five kinds of offerings according
to the Yajur Veda are all Your different energies, and You are worshiped by five
kinds of Vedic hymns. Sacrifice means Your Supreme Personality of Godhead.
PURPORT
In Bhagavad-gt it is clearly said that yaja should be performed for Lord
Viu. Lord Viu has one thousand popular, transcendental names, out of
which one name is Yaja. It is clearly said that everything should be done for
the satisfaction of Yaja, or Viu. All other actions a person may take are
only causes for his bondage. Everyone has to perform yaja according to the
Vedic hymns. As stated in the Upaniads, fire, the altar, the auspicious full
moon, the period of four months called cturmsya, the sacrificial animal, and
the beverage called soma are necessary requisites, as are the specific hymns
mentioned in the Vedas and composed of four letters. One hymn is as follows:
rvayeti catur-akara astu raua iti catur-akara yajeti dvbhy ye
yajmaha. These mantras, chanted according to the ruti and smti literatures,
are only to please Lord Viu. For the deliverance of those who are materially
conditioned and attached to material enjoyment, performing yaja and
following the rules and regulations of the four divisions of society and of
spiritual life are recommended. It is said in the Viu Pura that by offering
sacrifice to Viu one can gradually be liberated. The whole target of life,
therefore, is to please Lord Viu. That is yaja. Any person who is in Ka
consciousness has dedicated his life for the satisfaction of Ka, the origin of
347
all Viu forms, and by offering worship and prasda daily, he becomes the
best performer of yaja. In the rmad-Bhgavatam it is clearly stated that in
this age of Kali the only successful performance of yaja, or sacrifice, is yajai
sakrtana-pryai: the best type of sacrifice is simply to chant Hare Ka,
Hare Hare. This yaja is offered before the form of Lord Caitanya, as other
yajas are offered before the form of Lord Viu. These recommendations are
found in the Eleventh Canto of the rmad-Bhgavatam. Moreover, this yaja
performance confirms that Lord Caitanya Mahprabhu is Viu Himself. As
Lord Viu appeared at the Daka yaja long, long ago, Lord Caitanya has
appeared in this age to accept our sakrtana-yaja.
TEXT 42
"H 3=
d FHd "d Hd
H HUFF F 3 " ' l
9 F{ " H '"H
F HU ~ =F HF ll H- ll
dev cu
pur kalppye sva-ktam udar-ktya vikta
tvam evdyas tasmin salila uragendrdhiayane
pumn ee siddhair hdi vimitdhytma-padavi
sa evdykor ya pathi carasi bhtyn avasi na
SYNONYMS
devthe demigods; cusaid; purformerly; kalpa-apyeat the
devastation of the kalpa; sva-ktamself-produced; udar-ktyahaving
drawn within Your abdomen; viktameffect; tvamYou; evacertainly;
348
dyaoriginal; tasminin that; salilewater; uraga-indraon ea;
adhiayaneon the bed; pumnpersonality; eetaking rest; siddhaiby
the liberated souls (like Sanaka, etc.); hdiin the heart; vimitameditated
on; adhytma-padavithe path of philosophical speculation; saHe;
evacertainly; adyanow; akoof both eyes; yawho; pathion the
path; carasiYou move; bhtynservants; avasiprotect; naus.
TRANSLATION
The demigods said: Dear Lord, formerly, when there was a devastation, You
conserved all the different energies of material manifestation. At that time, all
the inhabitants of the higher planets, represented by such liberated souls as
Sanaka, were meditating on You by philosophical speculation. You are therefore
the original person, and You rest in the water of devastation on the bed of the
ea snake. Now, today, You are visible to us, who are all Your servants. Please
give us protection.
PURPORT
The devastation indicated in this verse is the partial devastation of the
lower planets within the universe when Lord Brahm goes to sleep. The higher
planetary systems, beginning with Maharloka, Janaloka and Tapoloka, are not
inundated at the time of this devastation. The Lord is the creator, as indicated
in this verse, because the energies of creation are manifested through His
body, and after annihilation, He conserves all the energy within His abdomen.
Another significant point in this verse is that the demigods said, "We are all
Your servants (bhtyn). Give us Your protection." The demigods depend on
the protection of Viu; they are not independent. Bhagavad-gt, therefore,
condemns the worship of demigods because there is no need of it and clearly
states that only those who have lost their sense go asking favors of the
demigods. Generally, if anyone has material desires to be fulfilled, he can ask
Viu instead of going to the demigods. Those who worship demigods are not
349
very intelligent. Besides that, the demigods say, "We are Your eternal
servants." So those who are servants, or devotees of the Lord, are not very
much concerned with fruitive activities, the performance of the prescribed
yajas, or mental speculation. They simply serve the Supreme Personality of
Godhead sincerely, with love and faith, performing everything with that
loving service, and the Lord gives such devotees direct protection. In
Bhagavad-gt Lord Ka says, "Simply surrender unto Me, and I will give you
protection from all the reactions of sinful activities." This material world is so
created that one has to act sinfully, knowingly or unknowingly, and unless his
life is dedicated to Viu, he has to suffer all the reactions of sinful activities.
But one who surrenders and dedicates his life for the service of the Lord has
direct protection from the Lord. He has no fear of suffering from sinful
activities, nor does he desire, willingly or unwillingly, to do anything which is
sinful.
TEXT 43
'H 3=
F " H "
N Q " U " H " l
BB H" F H
F ~ F dH ll H ll
gandharv cu
as te deva marcy-daya ete
brahmendrdy deva-ga rudra-purog
kr-bha vivam ida yasya vibhman
tasmai nitya ntha namas te karavma
SYNONYMS
350
gandharvthe Gandharvas; cusaid; aa-aparts and parcels of
Your body; teYour; devadear Lord; marci-dayaMarci and the great
sages; etethese; brahma-indra-dyheaded by Brahm and Indra;
deva-gathe demigods; rudra-puroghaving Lord iva as the chief;
kr-bhama plaything; vivamthe whole creation; idamthis;
yasyaof whom; vibhmanthe Supreme Almighty Great; tasmaiunto
Him; nityamalways; nthaO Lord; namarespectful obeisances;
teunto You; karavmawe offer.
TRANSLATION
The Gandharvas said: Dear Lord, all the demigods, including Lord iva,
Lord Brahm, Indra and Marci and the great sages, are all only differentiated
parts and parcels of Your body. You are the Supreme Almighty Great; the
whole creation is just like a plaything for You. We always accept You as the
Supreme Personality of Godhead, and we offer our respectful obeisances unto
You.
PURPORT
In the Brahma-sahit it is said that Ka is the Supreme Personality of
Godhead. There may be many gods, from Brahm, Lord iva, Indra and
Candra down to the rulers of the lower planetary systems, the presidents,
ministers, chairmen and kings. In fact, anyone can think that he is God. That
is the false, puffed-up conviction of material life. Actually Viu is the
Supreme Lord, but there is even one above Viu, for Viu is also the plenary
portion of a part of Ka. In this verse this is referred to by the word
a, which refers to part and parcel of a part and parcel. There are
similar verses in the Caitanya-caritmta which indicate that the Supreme
Lord's parts and parcels again expand into other parts and parcels. As
described in rmad-Bhgavatam, there are many manifestations of Viu and
many manifestations of living entities. Viu manifestations are called sva,
351
partial manifestations, and the living entities are called vibhinna. The
demigods like Brahm and Indra have been promoted to such exalted positions
by pious activities and austerities, but actually Viu, or Ka, is the master of
everyone. In the Caitanya-caritmta it is said, ekale vara ka, ra saba
bhtya [Cc. di 5.142]. This means that Ka alone is the Supreme Personality
of Godhead, and all others, even the viu-tattva and certainly the living
entities, are His servitors. Baladeva is the immediate expansion of Ka. He
also engages in the service of Ka, and certainly the ordinary living entities
are serving. Everyone is created, constitutionally, for serving Ka. Here the
Gandharvas acknowledge that although the demigods may represent
themselves as the Supreme, actually they are not supreme. Real supremacy
belongs to Ka. Kas tu bhagavn svayam [SB 1.3.28] is the statement of
rmad-Bhgavatam: "Ka is the only Supreme Lord." Worship of Ka
alone, therefore, includes worship of all the parts and parcels, just as watering
the root of a tree also waters all the branches, twigs, leaves and flowers.
TEXT 44
HU' 3=
H~ U d H 'F
d H " ~ FH l
R 'F9F
d~ 9 Hd 3H "F ll HH ll
vidydhar cu
tvan-myayrtham abhipadya kalevare 'smin
ktv mamham iti durmatir utpathai svai
kipto 'py asad-viaya-llasa tma-moha
yumat-kathmta-nievaka udvyudasyet
352
SYNONYMS
vidydharthe Vidydharas; cusaid; tvat-myayby Your external
potency; arthamthe human body; abhipadyaafter obtaining; kalevarein
the body; asminin this; ktvhaving misidentified; mamamine;
ahamI; itithus; durmatithe ignorant person; utpathaiby wrong
roads; svaiby one's own belongings; kiptadistracted; apieven;
asattemporary; viaya-llasahaving his happiness in sense objects;
tma-mohamthe illusion of the body as the self; yumatYour;
kathtopics; amtanectar; nievakarelishing; utfrom a long distance;
vyudasyetcan be delivered.
TRANSLATION
The Vidydharas said: Dear Lord, this human form of body is meant for
attaining the highest perfectional objective, but, impelled by Your external
energy, the living entity misidentifies himself with his body and with the
material energy, and therefore, influenced by my, he wants to become happy
by material enjoyment. He is misled and always attracted by temporary, illusory
happiness. But Your transcendental activities are so powerful that if one
engages in the hearing and chanting of such topics, he can be delivered from
illusion.
PURPORT
The human form of life is called arthada because the body can very nicely
help the embodied soul to achieve the highest perfection. Prahlda Mahrja
said that even though temporary, the body can give us the highest perfectional
achievement. In the process of evolution from the lower to the higher grade of
living, the human form of life is a great boon. But my is so strong that in
spite of achieving this great boon of the human form of life, we are influenced
353
by temporary material happiness, and we forget our goal of life. We are
attracted by things which will cease to exist. The beginning of such attraction
is the temporary body. In this horrible condition of life there is only one way
of liberationto engage in the activities of transcendental chanting and
hearing of the holy name of the Supreme Lord: Hare Ka, Hare Ka, Ka
Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. The
words yumat-kathmta-nievaka mean "those who engage in relishing the
nectar of the topics of Your Lordship." There are two narrative books which
especially concern the words and activities of Ka. Bhagavad-gt is the
instruction given by Ka, and rmad-Bhgavatam is the book containing
topics exclusively about Ka and His devotees. These two books are the
special nectar of the words of Ka. For those who engage in the preaching of
these two Vedic literatures it is very easy to get out of the illusory conditional
life imposed upon us by my. The illusion is that the conditioned soul does
not try to understand his spiritual identity. He is more interested in his
external body, which is only a flash and which will be finished as soon as the
time is designated. The whole atmosphere will change when the living entity
has to transmigrate from one body to another. Under the spell of my, he will
again be satisfied in a different atmosphere. This spell of my is called
varatmik akti because it is so strong that the living entity is satisfied in
any abominable condition. Even if he is born as a worm living within the
intestine or abdomen in the midst of urine and stool, still he is satisfied. This is
the covering influence of my. But the human form of life is a chance to
understand, and if one misses this opportunity, he is most unfortunate. The
way to get out of illusory my is to engage in the topics of Ka. Lord
Caitanya advocated a process whereby everyone may remain in his present
position without change but simply hear from the proper authoritative sources
about Ka. Lord Caitanya advised everyone to spread the word of Ka. He
advised, "All of you become spiritual masters. Your duty is simply to talk to
whomever you meet of Ka or of the instructions given by Ka." The
International Society for Krishna Consciousness is operating for this purpose.
354
We do not ask anyone to first change his position and then come to us.
Instead, we invite everyone to come with us and simply chant Hare Ka,
Hare Hare, because we know that if one simply chants and hears the topics of
Ka, one's life will change; he will see a new light, and his life will be
successful.
TEXT 45
N Q 3=
H FH HFH FH
H F = l
H F"FH " "H
FH' F ll H7 ll
brhma cu
tva kratus tva havis tva huta svaya
tva hi mantra samid-darbha-ptri ca
tva sadasyartvijo dampat devat
agnihotra svadh soma jya pau
SYNONYMS
brhmathe brhmaas; cusaid; tvamYou; kratusacrifice;
tvamYou; havioffering of clarified butter; tvamYou; huta-afire;
svayampersonified; tvamYou; hifor; mantrathe Vedic hymns;
samit-darbha-ptrithe fuel, the kua grass and the sacrificial pots;
caand; tvamYou; sadasyathe members of the assembly; tvijathe
priests; dampatthe chief person of the sacrifice and his wife;
devatdemigods; agni-hotramthe sacred fire ceremony; svadhthe
offering to the forefathers; somathe soma plant; jyamthe clarified
355
butter; pauthe sacrificial animal.
TRANSLATION
The brhmaas said: Dear Lord, You are sacrifice personified. You are the
offering of clarified butter, You are the fire, You are the chanting of Vedic
hymns by which the sacrifice is conducted, You are the fuel, You are the flame,
You are the kua grass, and You are the sacrificial pots. You are the priests who
perform the yaja, You are the demigods headed by Indra, and You are the
sacrificial animal. Everything that is sacrificed is You or Your energy.
PURPORT
In this statement Lord Viu's all-pervasiveness is partially explained. It is
said in the Viu Pura that as a fire situated in one place emanates its heat
and illumination everywhere, so whatever we see within the material or
spiritual worlds is nothing but a manifestation of different energies emanating
from the Supreme Personality of Godhead. The brhmaas' statement is that
Lord Viu is everythingthe fire, the offering, the clarified butter, the
utensils, the place of sacrifice and the kua. He is everything. It is confirmed
herein that the performance of sakrtana-yaja in this age is as good as all
other yajas in all other ages. If one performs sakrtana-yaja by chanting
Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma,
Rma Rma, Hare Hare, there is no need to arrange elaborate paraphernalia
for the prescribed sacrificial ceremonies recommended in the Vedas. In the
chant of the holy names, Hare and Ka, Hare means the energy of Ka,
and Ka is the viu-tattva. Combined together they are everything. In this
age, persons are harassed by the influence of Kali-yuga and cannot arrange for
all the requisite paraphernalia for performing sacrifice as recommended in the
Vedas. But if one simply chants Hare Ka, it is to be understood that he is
performing all kinds of yaja because there is nothing within our vision except
Hare (the energy of Ka) and Ka. There is no difference between Ka
356
and His energies. Thus since everything is a manifestation of His energy, it is
to be understood that everything is Ka. One simply has to accept
everything in Ka consciousness, and he is a liberated person. One should
not misunderstand that because everything is Ka, Ka has no personal
identity. Ka is so full that in spite of keeping Himself separate from
everything by His energy, He is everything. This is confirmed in
Bhagavad-gt, Ninth Chapter. He is spread throughout the creation as
everything, but still He is not everything. The philosophy recommended by
Lord Caitanya is that He is simultaneously one and different.
TEXT 46
H F F d
" 8 H " ~ l
F "[
A~ ll H ll
tva pur g rasy mah-skaro
daray padmin vraendro yath
styamno nadal llay yogibhir
vyujjahartha tray-gtra yaja-kratu
SYNONYMS
tvamYou; purin the past; gmthe earth; rasyfrom within the
water; mah-skarathe great boar incarnation; daraywith Your tusk;
padminma lotus; vraa-indraan elephant; yathas;
styamnabeing offered prayers; nadanvibrating; llayvery easily;
yogibhiby great sages like Sanaka, etc.; vyujjaharthapicked up;
tray-gtraO personified Vedic knowledge; yaja-kratuhaving the form
357
of sacrifice.
TRANSLATION
Dear Lord, O personified Vedic knowledge, in the past millennium, long,
long ago, when You appeared as the great boar incarnation, You picked up the
world from the water, as an elephant picks up a lotus flower from a lake. When
You vibrated transcendental sound in that gigantic form of a boar, the sound
was accepted as a sacrificial hymn, and great sages like Sanaka meditated upon
it and offered prayers for Your glorification.
PURPORT
A significant word used in this verse is tray-gtra, which means that the
transcendental form of the Lord is the Vedas. Anyone who engages in the
worship of the Deity, or the form of the Lord in the temple, is understood to be
studying all the Vedas twenty-four hours a day. Simply by decorating the
Deities of the Lord, Rdh and Ka, in the temple, one very minutely studies
the injunctions of the Vedas. Even a neophyte devotee who simply engages in
the worship of the Deity is understood to be in direct touch with the purport
of Vedic knowledge. As confirmed in Bhagavad-gt (15.15), vedai ca sarvair
aham eva vedya: the purport of the Vedas is to understand Him, Ka. One
who worships and serves Ka directly has understood the truths of the Vedas.
TEXT 47
F F" HFdd_
" 8Fd l
d
H F ll HO ll
358
sa prasda tvam asmkam kkat
darana te paribhraa-sat-karmam
krtyamne nbhir nmni yajea te
yaja-vighn kaya ynti tasmai nama
SYNONYMS
sathat same person; prasdabe pleased; tvamYou; asmkamupon us;
kkatmawaiting; daranamaudience; teYour; paribhraafallen
down; sat-karmamof whom the performance of sacrifice;
krtyamnebeing chanted; nbhiby persons; nmniYour holy name;
yaja-aO Lord of sacrifice; teYour; yaja-vighnobstacles;
kayamdestruction; yntiattain; tasmaiunto You; namarespectful
obeisances.
TRANSLATION
Dear Lord, we were awaiting Your audience because we have been unable to
perform the yajas according to the Vedic rituals. We pray unto You, therefore,
to be pleased with us. Simply by chanting Your holy name, one can surpass all
obstacles. We offer our respectful obeisances unto You in Your presence.
PURPORT
The brhmaa priests were very hopeful that their sacrifice would be
carried out without obstacles now that Lord Viu was present. It is significant
in this verse that the brhmaas say, "Simply by chanting Your holy name we
can surpass the obstacles, but now You are personally present." The
performance of yaja by Daka was obstructed by the disciples and followers of
Lord iva. The brhmaas indirectly criticized the followers of Lord iva, but
because the brhmaas were always protected by Lord Viu, iva's followers
could not do any harm to their prosecution of the sacrificial process. There is a
359
saying that when Ka protects someone, no one can do him harm, and when
Ka wants to kill someone, no one can protect him. The vivid example was
Rvaa. Rvaa was a great devotee of Lord iva, but when Lord Rmacandra
wanted to kill him, Lord iva could not protect him. If some demigod, even
Lord iva or Lord Brahm, wants to do harm to a devotee, Ka protects the
devotee. But when Ka wants to kill someone, such as Rvaa or
Hirayakaipu, no demigod can protect him.
TEXT 48
3H=
$ " dH " " l
d 9d F H ll H ll
maitreya uvca
iti daka kavir yaja
bhadra rudrbhimaritam
krtyamne hkee
sanninye yaja-bhvane
SYNONYMS
maitreyaMaitreya; uvcasaid; itithus; dakaDaka; kavibeing
purified in consciousness; yajamthe sacrifice; bhadraO Vidura;
rudra-abhimaritamdevastated by Vrabhadra; krtya-mnebeing glorified;
hkeeHkea (Lord Viu); sanninyearranged for restarting;
yaja-bhvanethe protector of sacrifice.
TRANSLATION
r Maitreya said: After Lord Viu was glorified by all present, Daka, his
360
consciousness purified, arranged to begin again the yaja which had been
devastated by the followers of Lord iva.
TEXT 49
H FH FH FH d l
" N9 $H ll H\ ll
bhagavn svena bhgena
sarvtm sarva-bhga-bhuk
daka babha bhya
pryama ivnagha
SYNONYMS
bhagavnLord Viu; svenawith His own; bhgenawith the share;
sarva-tmthe Supersoul of all living entities; sarva-bhga-bhukthe
enjoyer of the results of all sacrifices; dakamDaka; babhesaid;
bhyaaddressing; pryamabeing satisfied; ivaas; anaghaO sinless
Vidura.
TRANSLATION
Maitreya continued: My dear sinless Vidura, Lord Viu is actually the
enjoyer of the results of all sacrifices. Yet because of His being the Supersoul of
all living entities, He was satisfied simply with His share of the sacrificial
offerings. He therefore addressed Daka in a pleasing attitude.
PURPORT
In Bhagavad-gt (5.29) it is said, bhoktra yaja-tapasm: Lord Viu, or
Ka, is the supreme enjoyer of all the results of sacrifices, austerities and
361
penances; in whatever one may engage, the ultimate goal is Viu. If a person
does not know that, he is misled. As the Supreme Personality of Godhead,
Viu has nothing to demand from anyone. He is self-satisfied, self-sufficient,
but He accepts the offerings of yaja because of His friendly attitude toward all
living entities. When His share of the sacrificial results was offered to Him, He
appeared very pleased. It is said in Bhagavad-gt (9.26), patra pupa phala
toya yo me bhakty prayacchati: if any devotee offers Him even a small leaf,
or a flower or water, if it is offered with love and affection, the Lord accepts it
and is pleased. Although He is self-sufficient and does not need anything from
anyone, He accepts such offerings because, as Supersoul, He has such a
friendly attitude toward all living entities. Another point here is that He does
not encroach upon another's share. In the yaja there is a share for the
demigods, Lord iva, and Lord Brahm, and a share for Lord Viu. He is
satisfied with His own share and does not encroach upon others'. Indirectly,
He indicated that He was not satisfied with Daka's trying to deny Lord iva
his share. Maitreya addressed Vidura as sinless because Vidura was a pure
Vaiava and never committed any offense to any demigod. Although
Vaiavas accept Lord Viu as the Supreme, they are not prone to offend
demigods. They give the demigods proper respect. Vaiavas accept Lord iva
as the best Vaiava. For a Vaiava there is no possibility of offending any
demigods, and the demigods are also pleased with the Vaiava because they
are faultless devotees of Lord Viu.
TEXT 50
H H=
N Q = H > d l
3" 8 FH" H 9 ll 7 ll
r-bhagavn uvca
aha brahm ca arva ca
362
jagata kraa param
tmevara upadra
svayan-dg avieaa
SYNONYMS
r-bhagavnLord Viu; uvcasaid; ahamI; brahmBrahm; caand;
arvaLord iva; caand; jagataof the material manifestation;
kraamcause; paramsupreme; tma-varathe Supersoul;
upadrathe witness; svayam-dkself-sufficient; avieaathere is no
difference.
TRANSLATION
Lord Viu replied: Brahm, Lord iva and I are the supreme cause of the
material manifestation. I am the Supersoul, the self sufficient witness. But
impersonally there is no difference between Brahm, Lord iva and Me.
PURPORT
Lord Brahm was born out of the transcendental body of Lord Viu, and
Lord iva was born out of the body of Brahm. Lord Viu, therefore, is the
supreme cause. In the Vedas also it is stated that in the beginning there was
only Viu, Nryaa; there was no Brahm or iva. Similarly, akarcrya
confirmed this: nryaa para. Nryaa, or Lord Viu, is the origin, and
Brahm and iva are manifested after creation. Lord Viu is also tmevara,
the Supersoul in everyone. Under His direction, everything is prompted from
within. For example, in the beginning of the rmad-Bhgavatam it is stated,
tene brahma hd: He first educated Lord Brahm from within.
In Bhagavad-gt (10.2) Lord Ka states, aham dir hi devnm: Lord
Viu, or Ka, is the origin of all demigods, including Lord Brahm and Lord
iva. In another place in Bhagavad-gt (10.8) Ka states, aha sarvasya
363
prabhava: "Everything is generated from Me." This includes all the demigods.
Similarly, in the Vednta-stra: janmdy asya yata [SB 1.1.1]. And in the
Upaniads is the statement yato v imni bhtni jyante. Everything is
generated from Lord Viu, everything is maintained by Him, and everything
is annihilated by His energy. Therefore, by their actions and reactions, the
energies which come from Him create the cosmic manifestations and also
dissolve the whole creation. Thus the Lord is the cause and also the effect.
Whatever effect we see is the interaction of His energy, and because the
energy is generated from Him, He is both cause and effect. Simultaneously,
everything is different and the same. It is said that everything is Brahman:
sarva khalv ida brahma. In the highest vision, nothing is beyond Brahman,
and therefore Lord Brahm and Lord iva are certainly nondifferent from
Him.
TEXT 51
FH F ' l
F H "' F = ll 7! ll
tma-my samviya
so 'ha guamay dvija
sjan rakan haran viva
dadhre saj kriyocitm
SYNONYMS
tma-mymMy energy; samviyahaving entered; saMyself; ahamI;
gua-maymcomposed of the modes of material nature; dvi-jaO twice-born
Daka; sjancreating; rakanmaintaining; haranannihilating;
vivamthe cosmic manifestation; dadhreI cause to be born; sajma
name; kriy-ucitmaccording to the activity.
364
TRANSLATION
The Lord continued: My dear Daka Dvija, I am the original Personality of
Godhead, but in order to create, maintain and annihilate this cosmic
manifestation, I act through My material energy, and according to the different
grades of activity, My representations are differently named.
PURPORT
As explained in Bhagavad-gt (7.5), jva-bht mah-bho: the whole
world is energy released from the supreme source, the Personality of Godhead,
who, it is further stated in Bhagavad-gt, acts in superior energies and inferior
energies. The superior energy is the living entity, who is part and parcel of the
Supreme Lord. As parts and parcels, the living entities are not different from
the Supreme Lord; the energy emanated from Him is not different from Him.
But in the actual activity of this material world, the living entity is under the
different qualities of material energy and in different forms. There are
8,400,000 life forms. The same living entity acts under the influence of the
different qualities of material nature. The entities have different bodies, but
originally, in the beginning of creation, Lord Viu is alone. For the purpose of
creation, Brahm is manifested, and for annihilation there is Lord iva. As far
as the spiritual entrance into the material world is concerned, all beings are
part and parcel of the Supreme Lord, but under the covering of different
material qualities they have different names. Lord Brahm and Lord iva are
qualitative incarnations of Viu, as gua-avatras, and Viu with them
accepts control of the quality of goodness; therefore He is also a qualitative
incarnation like Lord iva and Lord Brahm. Actually the different names
exist for different directions, otherwise the origin is one only.
TEXT 52
365
F N Q d H l
N Q" = " ' ll 7- ll
tasmin brahmay advitye
kevale paramtmani
brahma-rudrau ca bhtni
bhedenjo 'nupayati
SYNONYMS
tasminHim; brahmaithe Supreme Brahman; advityewithout a second;
kevalebeing one; parama-tmanithe Supersoul; brahma-rudrauboth
Brahm and iva; caand; bhtnithe living entities; bhedenawith
separation; ajaone who is not properly conversant; anupayatithinks.
TRANSLATION
The Lord continued: One who is not in proper knowledge thinks that
demigods like Brahm and iva are independent, or he even thinks that the
living entities are independent.
PURPORT
The living entities, including Brahm, are not independently separated, but
are counted within the marginal potency of the Supreme Lord. The Supreme
Lord, being the Supersoul in every living entity, including Lord Brahm and
Lord iva, is directing everyone in the activities of the material modes of
nature. No one can act independently of the sanction of the Lord, and
therefore, indirectly, no one is different from the Supreme Personcertainly
not Brahm and Rudra, who are incarnations of the material nature's modes of
passion and ignorance.
366
TEXT 53
~ FH l 9 "9 H= l
N { d H 9 ll 7 ll
yath pumn na svgeu
ira-py-diu kvacit
prakya-buddhi kurute
eva bhteu mat-para
SYNONYMS
yathas; pumna person; nanot; sva-ageuin his own body;
ira-pi-diubetween the head and the hands and other parts of the
body; kvacitsometimes; prakya-buddhimdifferentiation; kurutemake;
evamthus; bhteuamong living entities; mat-paraMy devotee.
TRANSLATION
A person with average intelligence does not think the head and other parts
of the body to be separate. Similarly, My devotee does not differentiate Viu,
the all-pervading Personality of Godhead, from any thing or any living entity.
PURPORT
Whenever there is disease in any part of the body, the whole body takes
care of the ailing part. Similarly, a devotee's oneness is manifested in His
compassion for all conditioned souls. Bhagavad-gt (5.18) says, pait
sama-darina: those who are learned see everyone's conditional life equally.
Devotees are compassionate to every conditioned soul, and therefore they are
known as aprakya-buddhi. Because devotees are learned and know that every
living entity is part and parcel of the Supreme Lord, they preach Ka
367
consciousness to everyone so that everyone may be happy. If a particular part
of the body is diseased, the whole attention of the body goes to that part.
Similarly, devotees care for any person who is forgetful of Ka and therefore
in material consciousness. The equal vision of the devotee is that he works to
get all living entities back home, back to Godhead.
TEXT 54
dH H " l
FH N Q F ' ll 7H ll
traym eka-bhvn
yo na payati vai bhidm
sarva-bhttman brahman
sa ntim adhigacchati
SYNONYMS
traymof the three; eka-bhvnmhaving one nature; yawho; na
payatidoes not see; vaicertainly; bhidmseparateness;
sarva-bhta-tmanmof the Supersoul of all living entities; brahmanO
Daka; sahe; ntimpeace; adhigacchatirealizes.
TRANSLATION
The Lord continued: One who does not consider Brahm, Viu, iva or the
living entities in general to be separate from the Supreme, and who knows
Brahman, actually realizes peace; others do not.
PURPORT
Two words are very significant in this verse. Traym indicates "three,"
368
namely Lord Brahm, Lord iva and Lord Viu. Bhidm means "different."
They are three, and therefore they are separate, but at the same time they are
one. This is the philosophy of simultaneous oneness and difference, which is
called acintya-bhedbheda-tattva(6). The example given in the Brahma-sahit
is that milk and yogurt are simultaneously one and different; both are milk, but
the yogurt has become changed. In order to achieve real peace, one should see
everything and every living entity, including Lord Brahm and Lord iva, as
nondifferent from the Supreme Personality of Godhead. No one is
independent. Every one of us is an expansion of the Supreme Personality of
Godhead. This accounts for unity in diversity. There are diverse
manifestations, but, at the same time, they are one in Viu. Everything is an
expansion of Viu's energy.
TEXT 55
3H=
H H"8 l
= H FH " H ' ll 77 ll
maitreya uvca
eva bhagavatdia
prajpati-patir harim
arcitv kratun svena
devn ubhayato 'yajat
SYNONYMS
maitreyaMaitreya; uvcasaid; evamthus; bhagavatby the Supreme
Personality of Godhead; diahaving been instructed; prajpati-patithe
head of all the Prajpatis; harimHari; arcitvafter worshiping;
kratunwith the sacrificial ceremonies; svenahis own; devnthe
369
demigods; ubhayataseparately; ayajatworshiped.
TRANSLATION
The sage Maitreya said: Thus Daka, the head of all Prajpatis, having been
nicely instructed by the Supreme Personality of Godhead, worshiped Lord
Viu. After worshiping Him by performing the prescribed sacrificial
ceremonies, Daka separately worshiped Lord Brahm and Lord iva.
PURPORT
Lord Viu should be offered everything, and His prasda should be
distributed to all the demigods. This practice is still followed in the temple of
Jaganntha at Pur. There are many temples of demigods around the main
temple of Jaganntha, and the prasda which is offered first to Jaganntha is
distributed to all the demigods. The deity of Bhaglin is worshiped with the
prasda of Viu, and also, in the famous Lord iva temple of Bhuvanevara,
the prasda of Lord Viu or Lord Jaganntha is offered to the deity of Lord
iva. This is the Vaiava principle. The Vaiava does not deride even
ordinary living entities, including the small ant; everyone is offered proper
respect according to his position. The offering, however, is in relation to the
center, the Supreme Personality of Godhead, Ka, or Viu. The devotee
who is highly elevated sees the relationship to Ka in everything; he does not
see anything as being independent of Ka. That is his vision of oneness.
TEXT 56
" = FH Q 'HF l
d "HF F l
3"HF FH FmHH ~ ll 7 ll
370
rudra ca svena bhgena
hy updhvat samhita
karmaodavasnena
somapn itarn api
udavasya sahartvigbhi
sasnv avabhtha tata
SYNONYMS
rudramLord iva; caand; svenawith his own; bhgenashare;
hisince; updhvathe worshiped; samhitawith concentrated mind;
karmaby the performance; udavasnenaby the act of finishing;
soma-pndemigods; itarnother; apieven; udavasyaafter finishing;
sahaalong with; tvigbhiwith the priests; sasnaubathed;
avabhthamthe avabhtha bath; tatathen.
TRANSLATION
With all respect, Daka worshiped Lord iva with his share of the remnants
of the yaja. After finishing the ritualistic sacrificial activities, he satisfied all
the other demigods and the other people assembled there. Then, after finishing
all these duties with the priests, he took a bath and was fully satisfied.
PURPORT
Lord Rudra, iva, was properly worshiped with his share of the remnants of
the yaja. Yaja is Viu, and whatever prasda is offered to Viu is offered
to everyone, even to Lord iva. rdhara Svm also comments in this
connection, svena bhgena: the remnants of the yaja are offered to all the
demigods and others.
TEXT 57
371
F H FH HHR'F l
' H "H "F "H ll 7O ll
tasm apy anubhvena
svenaivvpta-rdhase
dharma eva mati dattv
tridas te diva yayu
SYNONYMS
tasmaiunto him (Daka); apieven; anubhvenaby worshiping the
Supreme Lord; svenaby his own; evacertainly; avpta-rdhasehaving
attained perfection; dharmein religion; evacertainly; matimintelligence;
dattvhaving given; tridademigods; tethose; divamto the heavenly
planets; yayuwent.
TRANSLATION
Thus worshiping the Supreme Lord Viu by the ritualistic performance of
sacrifice, Daka was completely situated on the religious path. Moreover, all the
demigods who had assembled at the sacrifice blessed him that he might increase
his piety, and then they left.
PURPORT
Although Daka was considerably advanced in religious principles, he
awaited the blessings of the demigods. Thus the great sacrifice conducted by
Daka ended in harmony and peace.
TEXT 58
372
H " H F H d H l
H ll 7 ll
eva dkya hitv
sat prva-kalevaram
jaje himavata ketre
menym iti uruma
SYNONYMS
evamthus; dkyathe daughter of Daka; hitvafter giving up;
satSat; prva-kalevaramher former body; jajewas born;
himavataof the Himalayas; ketrein the wife; menymin Men;
itithus; urumaI have heard.
TRANSLATION
Maitreya said: I have heard that after giving up the body she had received
from Daka, Dkya (his daughter) took her birth in the kingdom of the
Himalayas. She was born as the daughter of Men. I heard this from
authoritative sources.
PURPORT
Men is also known as Menak and is the wife of the king of the Himalayas.
TEXT 59
H " H Nd l
H d F R H 9 ll 7\ ll
373
tam eva dayita bhya
vkte patim ambik
ananya-bhvaika-gati
akti supteva pruam
SYNONYMS
tamhim (Lord iva); evacertainly; dayitambeloved; bhyaagain;
vkteaccepted; patimas her husband; ambikAmbik, or Sat;
ananya-bhvwithout attachment for others; eka-gatimthe one goal;
aktithe feminine (marginal and external) energies; suptlying dormant;
ivaas; pruamthe masculine (Lord iva, as representative of the Supreme
Lord).
TRANSLATION
Ambik [goddess Durg], who was known as Dkyi [Sat], again
accepted Lord iva as her husband, just as different energies of the Supreme
Personality of Godhead act during the course of a new creation.
PURPORT
According to a verse of the Vedic mantras, parsya aktir vividhaiva ryate:
[Cc. Madhya 13.65, purport] the Supreme Personality of Godhead has different
varieties of energies. Sakti is feminine, and the Lord is purua, masculine. It is
the duty of the female to serve under the supreme purua. As stated in
Bhagavad-gt, all living entities are marginal energies of the Supreme Lord.
Therefore it is the duty of all living entities to serve this Supreme Person.
Durg is the representation in the material world of both the marginal and
external energies, and Lord iva is the representation of the Supreme Person.
The connection of Lord iva and Ambik, or Durg, is eternal. Sat could not
accept any husband but Lord iva. How Lord iva remarried Durg as
374
Himavat, the daughter of the Himalayas, and how Krttikeya was born, is a
great story in itself.
TEXT 60
H d "_" l
H" {H N F ll ll
etad bhagavata ambho
karma dakdhvara-druha
ruta bhgavatc chiyd
uddhavn me bhaspate
SYNONYMS
etatthis; bhagavataof the possessor of all opulences; ambhoof
ambhu (Lord iva); karmastory; daka-adhvara-druhawho devastated
the sacrifice of Daka; rutamwas heard; bhgavattfrom a great devotee;
iytfrom the disciple; uddhavtfrom Uddhava; meby me;
bhaspateof Bhaspati.
TRANSLATION
Maitreya said: My dear Vidura, I heard this story of the Daka yaja, which
was devastated by Lord iva, from Uddhava, a great devotee and a disciple of
Bhaspati.
TEXT 61
$" H = 8
F 9 l
375
"d ' d "
' d H H ll ! ll
ida pavitra param a-ceita
yaasyam yuyam aghaugha-maraam
yo nityadkarya naro 'nukrtayed
dhunoty agha kaurava bhakti-bhvata
SYNONYMS
idamthis; pavitrampure; paramsupreme; a-ceitampastime of the
Supreme Lord; yaasyamfame; yuyamlong duration of life;
agha-ogha-maraamdestroying sins; yawho; nityadalways;
karyaafter hearing; naraa person; anukrtayetshould narrate;
dhunoticlears off; aghammaterial contamination; kauravaO descendant
of Kuru; bhakti-bhvatawith faith and devotion.
TRANSLATION
The great sage Maitreya concluded: If one hears and again narrates, with
faith and devotion, this story of the Daka yaja as it was conducted by the
Supreme Personality of Godhead, Viu, then certainly one is cleared of all
contamination of material existence, O son of Kuru.
Thus end the Bhaktivedanta purports of the Fourth Canto, Seventh Chapter, of
the rmad-Bhgavatam, entitled "The Sacrifice performed by Daka."
376
8. Dhruva Mahrja Leaves Home for the Forest
TEXT 1
3H=
FdU "> F ' l
N QF QHF _ F ll ! ll
maitreya uvca
sanakdy nrada ca
bhur haso 'ruir yati
naite ghn brahma-sut
hy vasann rdhva-retasa
SYNONYMS
maitreya uvcaMaitreya said; sanaka-dythose headed by Sanaka;
nradaNrada; caand; bhubhu; hasaHasa; aruiArui;
yatiYati; nanot; eteall these; ghnat home; brahma-sutsons of
Brahm; hicertainly; vasandid live; rdhva-retasaunadulterated
celibates.
TRANSLATION
The great sage Maitreya said: The four great Kumra sages headed by
Sanaka, as well as Nrada, bhu, Hasa, Arui and Yati, all sons of Brahm,
did not live at home, but became rdhva-ret, or naihika-brahmacrs,
377
unadulterated celibates.
PURPORT
The system of brahmacarya has been current since the birth of Brahm. A
section of the population, especially male, did not marry at all. Instead of
allowing their semen to be driven downwards, they used to lift the semen up to
the brain. They are called rdhva-retasa, those who lift up. Semen is so
important that if, by the yogic process, one can lift the semen up to the brain,
he can perform wonderful workone's memory is enabled to act very swiftly,
and the duration of life is increased. Yogs can thus perform all kinds of
austerity with steadiness and be elevated to the highest perfectional stage,
even to the spiritual world. Vivid examples of brahmacrs who accepted this
principle of life are the four sages Sanaka, Sanandana, Santana and
Sanat-kumra, as well as Nrada and others.
Another significant phrase here is naite ghn hy vasan, "they did not live
at home." Gha means "home" as well as "wife." In fact, "home" means wife;
"home" does not mean a room or a house. One who lives with a wife lives at
home, otherwise a sannys or brahmacri, even though he may live in a room
or in a house, does not live at home. That they did not live at home means that
they did not accept a wife, and so there was no question of their discharging
semen. Semen is meant to be discharged when one has a home, a wife and the
intention to beget children, otherwise there is no injunction for discharging
semen. These principles were followed from the beginning of creation, and
such brahmacrs never created progeny. This narration has dealt with the
descendants of Lord Brahm from Manu's daughter Prasti. prasti's daughter
was Dkya, or Sat, in relation to whom the story of the Daka yaja was
narrated. Maitreya is now explaining about the progeny of the sons of Brahm.
Out of the many sons of Brahm, the brahmacr sons headed by Sanaka and
Nrada did not marry at all, and therefore there is no question of narrating the
history of their descendants.
378
TEXT 2
9' F F = l
F ~ ' ll - ll
mdharmasya bhrysd
dambha my ca atru-han
asta mithuna tat tu
nirtir jaghe 'praja
SYNONYMS
mM; adharmasyaof Irreligion; bhrywife; stwas;
dambhamBluffing; mymCheating; caand; atru-hanO slayer of
enemies; astaproduced; mithunamcombination; tatthat; tubut;
nirtiNirti; jaghetook; aprajabeing childless.
TRANSLATION
Another son of Lord Brahm was Irreligion, whose wife's name was Falsity.
From their combination were born two demons named Dambha, or Bluffing,
and My, or Cheating. These two demons were taken by a demon named
Nirti, who had no children.
PURPORT
It is understood herein that Adharma, Irreligion, was also a son of Brahm,
and he married his sister M. This is the beginning of sex life between
brother and sister. This unnatural combination of sex life can be possible in
human society only where there is Adharma, or Irreligion. It is understood
that in the beginning of creation Brahm created not only saintly sons like
379
Sanaka, Santana and Nrada but also demonic offspring like Nirti,
Adharma, Dambha and Falsity. Everything was created by Brahm in the
beginning. Regarding Nrada, it is understood that because his previous life
was very pious and his association very good, he was born as Nrada. Others
were also born in their own capacities, according to their backgrounds. The
law of karma continues birth after birth, and when there is a new creation, the
same karma comes back with the living entities. They are born in different
capacities according to karma even though their father is originally Brahm,
who is the exalted qualitative incarnation of the Supreme Personality of
Godhead.
TEXT 3
F[ d > l
'> F = FHF d ll ll
tayo samabhaval lobho
nikti ca mah-mate
tbhy krodha ca his ca
yad durukti svas kali
SYNONYMS
tayothose two; samabhavatwere born; lobhaGreed;
niktiCunning; caand; mah-mateO great soul; tbhymfrom both
of them; krodhaAnger; caand; hisEnvy; caand; yatfrom both of
whom; duruktiHarsh Speech; svassister; kaliKali.
TRANSLATION
Maitreya told Vidura: O great soul, from Dambha and My were born
380
Greed and Nikti, or Cunning. From their combination came children named
Krodha (Anger) and His (Envy), and from their combination were born Kali
and his sister Durukti (Harsh Speech).
TEXT 4
" d' = F l
> ~ F~ ll H ll
duruktau kalir dhatta
bhaya mtyu ca sattama
tayo ca mithuna jaje
ytan nirayas tath
SYNONYMS
duruktauin Durukti; kaliKali; dhattaproduced; bhayamFearfulness;
mtyumDeath; caand; sat-tamaO greatest of all good men; tayoof
those two; caand; mithunamby combination; jajewere produced;
ytanExcessive Pain; nirayaHell; tathas well.
TRANSLATION
O greatest of all good men, by the combination of Kali and Harsh Speech
were born children named Mtyu (Death) and Bhti (Fear). From the
combination of Mtyu and Bhti came children named Ytan (Excessive Pain)
and Niraya (Hell).
TEXT 5
F F FH l
381
H H' ll 7 ll
sagrahea maykhyta
pratisargas tavnagha
tri rutvaitat pumn puya
vidhunoty tmano malam
SYNONYMS
sagraheain summary; mayby me; khytais explained;
pratisargacause of devastation; tavayour; anaghaO pure one;
trithree times; rutvhaving heard; etatthis description; pumnone
who; puyampiety; vidhunotiwashes off; tmanaof the soul;
malamcontamination.
TRANSLATION
My dear Vidura, I have summarily explained the causes of devastation. One
who hears this description three times attains piety and washes the sinful
contamination from his soul.
PURPORT
The creation takes place on the basis of goodness, but devastation takes
place because of irreligion. That is the way of material creation and
devastation. Here it is stated that the cause of devastation is Adharma, or
Irreligion. The descendants of Irreligion and Falsity, born one after another,
are Bluffing, Cheating, Greed, Cunning, Anger, Envy, Quarrel, Harsh Speech,
Death, Fear, Severe Pain and Hell. All these descendants are described as signs
of devastation. If a person is pious and hears about these causes of devastation,
he will feel hatred for all these, and that will cause his advancement in a life of
piety. Piety refers to the process of cleansing the heart. As recommended by
382
Lord Caitanya, one has to cleanse the dust from the mirror of the mind, and
then advancement on the path of liberation begins. Here also the same process
is recommended. Malam means: "contamination." We should learn to despise
all the causes of devastation, beginning from irreligion and cheating, and then
we shall be able to make advancement in a life of piety. The possibility of our
attaining Ka consciousness will be easier, and we shall not be subjected to
repeated devastation. The present life is repeated birth and death, but if we
seek the path of liberation, we may be saved from repeated suffering.
TEXT 6
~ d H d d ^ l
FH HF ll ll
athta krtaye vaa
puya-krte kurdvaha
svyambhuvasypi manor
harer aa-janmana
SYNONYMS
athanow; atahereafter; krtayeI shall describe; vaamdynasty;
puya-krtecelebrated for virtuous activities; kuru-udvahaO best of the
Kurus; svyambhuvasyaof Svyambhuva; apieven; manoof the Manu;
hareof the Personality of Godhead; aaplenary expansion; aapart
of; janmanaborn of.
TRANSLATION
Maitreya continued: O best of the Kuru dynasty, I shall now describe before
you the descendants of Svyambhuva Manu, who was born of a part of a
383
plenary expansion of the Supreme Personality of Godhead.
PURPORT
Lord Brahm is a powerful expansion of the Supreme Personality of
Godhead. Although Brahm is jva-tattva, he is empowered by the Lord, and
therefore he is considered a plenary expansion of the Supreme Godhead.
Sometimes it happens that when there is no suitable living being to be
empowered to act as Brahm, the Supreme Lord Himself appears as Brahm.
Brahm is the plenary expansion of the Supreme Personality of Godhead, and
Svyambhuva Manu was the direct son of Brahm. The great sage Maitreya is
now going to explain about the descendants of this Manu, all of whom are
widely celebrated for their pious activities. Before speaking of these pious
descendants, Maitreya has already described the descendants of impious
activities, representing anger, envy, unpalatable speech, quarrel, fear and
death. Purposely, therefore, he is next relating the history of the life of Dhruva
Mahrja, the most pious king within this universe.
TEXT 7
H " ^ F l
HF " HF d F~ ll O ll
priyavratottnapdau
atarp-pate sutau
vsudevasya kalay
raky jagata sthitau
SYNONYMS
priyavrataPriyavrata; uttnapdauUttnapda; atarp-pateof Queen
atarp and her husband, Manu; sutauthe two sons; vsudevasyaof the
384
Supreme Personality of Godhead; kalayby plenary expansion;
rakymfor the protection; jagataof the world; sthitaufor the
maintenance.
TRANSLATION
Svyambhuva Manu had two sons by his wife, atarp, and the names of
the sons were Uttnapda and Priyavrata. Because both of them were
descendants of a plenary expansion of Vsudeva, the Supreme Personality of
Godhead, they were very competent to rule the universe to maintain and
protect the citizens.
PURPORT
It is said that these two kings, Uttnapda and Priyavrata, were specifically
empowered by the Supreme Personality of Godhead, unlike the great King
abha, who was the Supreme Personality of Godhead Himself.
TEXT 8
3"F F F =F l
F = F F ' H ll ll
jye uttnapdasya
sunti surucis tayo
suruci preyas patyur
netar yat-suto dhruva
SYNONYMS
jyeof the two wives; uttnapdasyaof King Uttnapda; suntiSunti;
suruciSuruci; tayoof both of them; suruciSuruci; preyasvery dear;
385
patyuof the husband; na itarnot the other; yatwhose; sutason;
dhruvaDhruva.
TRANSLATION
King Uttnapda had two queens, named Sunti and Suruci. Suruci was
much more dear to the King; Sunti, who had a son named Dhruva, was not his
favorite.
PURPORT
The great sage Maitreya wanted to describe the pious activities of the kings.
Priyavrata was the first son of Svyambhuva Manu, and Uttnapda was the
second, but the great sage Maitreya immediately began to speak of Dhruva
Mahrja, the son of Uttnapda, because Maitreya was very eager to describe
pious activities. The incidents in the life of Dhruva Mahrja are very
attractive for devotees. From his pious actions, one can learn how one can
detach himself from material possessions and how one can enhance one's
devotional service by severe austerities and penances. By hearing the activities
of pious Dhruva, one can enhance one's faith in God and can directly connect
with the Supreme Personality of Godhead, and thus one can very soon be
elevated to the transcendental platform of devotional service. The example of
Dhruva Mahrja's austerities can immediately generate a feeling of devotional
service in the hearts of the hearers.
TEXT 9
d" F = l
3 ' H " ll \ ll
ekad suruce putram
386
akam ropya llayan
uttama nrurukanta
dhruva rjbhyanandata
SYNONYMS
ekadonce upon a time; suruceof Queen Suruci; putramthe son;
akamon the lap; ropyaplacing; llayanwhile patting;
uttamamUttama; nadid not; rurukantamtrying to get on;
dhruvamDhruva; rjthe King; abhyanandatawelcome.
TRANSLATION
Once upon a time, King Uttnapda was patting the son of Suruci, Uttama,
placing him on his lap. Dhruva Mahrja was also trying to get on the King's
lap, but the King did not very much welcome him.
TEXT 10
~ =d9 FF ' H l
F = H F H ll ! ll
tath cikrama ta
sapatnys tanaya dhruvam
suruci vato rja
seryam htigarvit
SYNONYMS
taththus; cikramamthe child Dhruva, who was trying to get up;
tamunto him; sa-patnyof her co-wife (Sunti); tanayamson;
dhruvamDhruva; suruciQueen Suruci; vatawhile hearing;
387
rjaof the King; sa-ryamwith envy; hasaid; atigarvitbeing too
proud.
TRANSLATION
While the child, Dhruva Mahrja, was trying to get on the lap of his father,
Suruci, his stepmother, became very envious of the child, and with great pride
she began to speak so as to be heard by the King himself.
PURPORT
The King, of course, was equally affectionate toward both his sons, Uttama
and Dhruva, so he had a natural inclination to take Dhruva, as well as Uttama,
on his lap. But because of his favoritism towards his queen Suruci, he could not
welcome Dhruva Mahrja, despite his feelings. King Uttnapda's feeling was
understood by Suruci, and therefore with great pride she began to speak about
the King's affection for her. This is the nature of woman. If a woman
understands that her husband regards her as a favorite and is especially
affectionate to her, she takes undue advantage. These symptoms are visible
even in such an elevated society as the family of Svyambhuva Manu.
Therefore it is concluded that the feminine nature of woman is present
everywhere.
TEXT 11
HF ' H " l
H d H ll !! ll
na vatsa npater dhiya
bhavn rohum arhati
na ghto may yat tva
388
kukv api nptmaja
SYNONYMS
nanot; vatsamy dear child; npateof the King; dhiyamseat;
bhavnyourself; rohumto get on; arhatideserve; nanot;
ghtataken; mayby me; yatbecause; tvamyou; kukauin the
womb; apialthough; npa-tmajason of the King.
TRANSLATION
Queen Suruci told Dhruva Mahrja: My dear child, you do not deserve to
sit on the throne or on the lap of the King. Surely you are also the son of the
King, but because you did not take your birth from my womb, you are not
qualified to sit on your father's lap.
PURPORT
Queen Suruci very proudly informed Dhruva Mahrja that to be the
King's son was not the qualification for sitting on the lap or throne of the
King. Rather, this privilege was dependent on one's having taken birth from
her womb. In other words, she indirectly informed Dhruva Mahrja that
although he happened to be born of the King, he was considered an
illegitimate son because of his birth from the womb of the other queen.
TEXT 12
N 'F N M F l
H " H F " '~ ~ ll !- ll
blo 'si bata ntmnam
anya-str-garbha-sambhtam
389
nna veda bhavn yasya
durlabhe 'rthe manoratha
SYNONYMS
blachild; asiyou are; batahowever; nanot; tmnammy own;
anyaother; strwoman; garbhawomb; sambhtamborn by;
nnamhowever; vedajust try to know; bhavnyourself; yasyaof which;
durlabheunapproachable; arthematter; mana-rathadesirous.
TRANSLATION
My dear child, you are unaware that you were born not of my womb but of
another woman. Therefore you should know that your attempt is doomed to
failure. You are trying to fulfill a desire which is impossible to fulfill.
PURPORT
The small child, Dhruva Mahrja, was naturally affectionate toward his
father, and he did not know that there was a distinction between his two
mothers. This distinction was pointed out by Queen Suruci, who informed him
that since he was a child he did not understand the distinction between the
two queens. This is another statement of Queen Suruci's pride.
TEXT 13
F' 9 F H l
H F' "F F ll ! ll
tapasrdhya purua
tasyaivnugrahea me
garbhe tva sdhaytmna
390
yadcchasi npsanam
SYNONYMS
tapasby austerities; rdhyahaving satisfied; puruamthe Supreme
Personality of Godhead; tasyaby His; evaonly; anugraheaby the mercy
of; memy; garbhein the womb; tvamyou; sdhayaplace;
tmnamyourself; yadiif; icchasiyou desire; npa-sanamon the
throne of the King.
TRANSLATION
If you at all desire to rise to the throne of the King, then you have to
undergo severe austerities. First of all you must satisfy the Supreme Personality
of Godhead, Nryaa, and then, when you are favored by Him because of such
worship, you shall have to take your next birth from my womb.
PURPORT
Suruci was so envious of Dhruva Mahrja that she indirectly asked him to
change his body. According to her, first of all he had to die, then take his next
body in her womb, and only then would it be possible for Dhruva Mahrja to
ascend the throne of his father.
TEXT 14
3H=
F F " H{
F 9 "B ~ l
H 9 FH=
391
" Fd ll !H ll
maitreya uvca
mtu sapatny sa durukti-viddha
vasan ru daa-hato yathhi
hitv mianta pitara sanna-vca
jagma mtu prarudan sakam
SYNONYMS
maitreya uvcathe great sage Maitreya said; mtuof his mother;
sa-patnyof the co-wife; sahe; duruktiharsh words; viddhabeing
pierced by; vasanbreathing very heavily; ruout of anger;
daa-hatastruck by a stick; yathas much as; ahia snake;
hitvgiving up; miantamsimply looking over; pitaramhis father;
sanna-vcamsilently; jagmawent; mtuto his mother;
prarudanweeping; sakamnear.
TRANSLATION
The sage Maitreya continued: My dear Vidura, as a snake, when struck by a
stick, breathes very heavily, Dhruva Mahrja, having been struck by the
strong words of his stepmother, began to breathe very heavily because of great
anger. When he saw that his father was silent and did not protest, he
immediately left the palace and went to his mother.
TEXT 15
F F ' B
F F l 3" Q N l

392
F H~ 9" F ll !7 ll
ta nivasanta sphuritdharoha
suntir utsaga udhya blam
niamya tat-paura-mukhn nitnta
s vivyathe yad gadita sapatny
SYNONYMS
tamhim; nivasantamheavily breathing; sphuritatrembling;
adhara-ohamupper and lower lips; suntiQueen Sunti; utsageon her
lap; udhyalifting; blamher son; niamyaafter hearing;
tat-paura-mukhtfrom the mouths of other inhabitants; nitntamall
descriptions; sshe; vivyathebecame aggrieved; yatthat which;
gaditamspoken; sa-patnyby her co-wife.
TRANSLATION
When Dhruva Mahrja reached his mother, his lips were trembling in
anger, and he was crying very grievously. Queen Sunti immediately lifted her
son onto her lap, while the palace residents who had heard all the harsh words
of Suruci related everything in detail. Thus Sunti also became greatly
aggrieved.
TEXT 16
F F ' H d
"H "H H N l
H F F F
" Nd H ll ! ll
393
sotsjya dhairya vilalpa oka-
dvgnin dva-lateva bl
vkya sapatny smarat saroja-
riy d bpa-kalm uvha
SYNONYMS
sshe; utsjyagiving up; dhairyampatience; vilalpalamented;
oka-dva-agninby the fire of grief; dva-lat ivalike burnt leaves;
blthe woman; vkyamwords; sa-patnyspoken by her co-wife;
smaratremember; saroja-riya face as beautiful as a lotus; dby
looking; bpa-kalmweeping; uvhasaid.
TRANSLATION
This incident was unbearable to Sunti's patience. She began to burn as if in
a forest fire, and in her grief she became just like a burnt leaf and so lamented.
As she remembered the words of her co-wife, her bright, lotuslike face filled
with tears, and thus she spoke.
PURPORT
When a man is aggrieved, he feels exactly like a burnt leaf in a forest fire.
Sunti's position was like that. Although her face was as beautiful as a lotus
flower, it dried up because of the burning fire caused by the harsh words of her
co-wife.
TEXT 17
" F H F
Nd N l
394
l 9 F~
" "F ll !O ll
drgha vasant vjinasya pram
apayat blakam ha bl
mmagala tta pareu masth
bhukte jano yat para-dukhadas tat
SYNONYMS
drghamheavy; vasantbreathing; vjinasyaof the danger;
pramlimitation; apayatwithout finding; blakamto her son;
hasaid; blthe lady; mlet there not be; amagalamill fortune;
ttamy dear son; pareuunto others; masthdesire;
bhuktesuffered; janaperson; yatthat which; para-dukhadawho is
apt to inflict pains upon others; tatthat.
TRANSLATION
She also was breathing very heavily, and she did not know the factual
remedy for the painful situation. Not finding any remedy, she said to her son:
My dear son, don't wish for anything inauspicious for others. Anyone who
inflicts pains upon others suffers himself from that pain.
TEXT 18
F F H
" " 3" l
F H {> HA
395
H H " BF ll ! ll
satya surucybhihita bhavn me
yad durbhagy udare ghta
stanyena vddha ca vilajjate y
bhryeti v vohum iaspatir mm
SYNONYMS
satyamtruth; surucyby Queen Suruci; abhihitamnarrated;
bhavnunto you; meof me; yatbecause; durbhagyof the
unfortunate; udarein the womb; ghtataken birth; stanyenafed by the
breast milk; vddha cagrown up; vilajjatebecomes ashamed; ymunto
one; bhrywife; itithus; vor; vohumto accept; ia-patithe
King; mmme.
TRANSLATION
Sunti said: My dear boy, whatever has been spoken by Suruci is so, because
the King, your father, does not consider me his wife or even his maidservant.
He feels ashamed to accept me. Therefore it is a fact that you have taken birth
from the womb of an unfortunate woman, and by being fed from her breast you
have grown up.
TEXT 19
B HFFH
F "d l
'' "
"F ''F ~ ll !\ ll
396
tiha tat tta vimatsaras tvam
ukta samtrpi yad avyalkam
rdhaydhokaja-pda-padma
yadcchase 'dhysanam uttamo yath
SYNONYMS
tihajust execute; tatthat; ttamy dear son; vimatsarawithout
being envious; tvamunto you; uktamsaid; samtr apiby your
stepmother; yatwhatever; avyalkamthey are all factual; rdhayajust
begin worshiping; adhokajathe Transcendence; pda-padmamlotus feet;
yadiif; icchasedesire; adhysanamto be seated along with;
uttamayour stepbrother; yathas much as.
TRANSLATION
My dear boy, whatever has been spoken by Suruci, your stepmother,
although very harsh to hear, is factual. Therefore, if you desire at all to sit on
the same throne as your stepbrother, Uttama, then give up your envious
attitude and immediately try to execute the instructions of your stepmother.
Without further delay, you must engage yourself in worshiping the lotus feet of
PURPORT
The harsh words used by Suruci to her stepson were true because unless one
is favored by the Supreme Personality of Godhead one cannot achieve any
success in life. Man proposes, God disposes. Sunti, the mother of Dhruva
Mahrja, agreed with her co-wife's advice that Dhruva engage himself in the
worship of the Supreme Personality of Godhead. Indirectly, the words of
Suruci were a benediction for Dhruva Mahrja, for because of the influence
of his stepmother's words, he became a great devotee.
397
TEXT 20
FS = H
HH l
''B H
" FHU ll - ll
yasyghri-padma paricarya viva-
vibhvanytta-gubhipatte
ajo 'dhyatihat khalu pramehya
pada jittma-vasanbhivandyam
SYNONYMS
yasyawhose; aghrileg; padmamlotus feet; paricaryaworshiping;
vivauniverse; vibhvanyafor creating; ttareceived;
gua-abhipattefor acquiring the required qualifications; ajathe unborn
(Lord Brahm); adhyatihatbecame situated; khaluundoubtedly;
pramehyamthe supreme position within the universe; padamposition;
jita-tmaone who has conquered his mind; vasanaby controlling the life
air; abhivandyamworshipable.
TRANSLATION
Sunti continued: The Supreme Personality of Godhead is so great that
simply by worshiping His lotus feet, your great-grandfather, Lord Brahm,
acquired the necessary qualifications to create this universe. Although he is
unborn and is the chief of all living creatures, he is situated in that exalted post
because of the mercy of the Supreme Personality of Godhead, whom even great
yogs worship by controlling the mind and regulating the life air [pra].
398
PURPORT
Sunti cited the example of Lord Brahm, who was Dhruva Mahrja's
great-grandfather. Although Lord Brahm is also a living being, by his penance
and austerity he acquired the exalted position of creator of this universe by the
mercy of the Supreme Lord. To become successful in any attempt, one not only
has to undergo severe penances and austerities, but also must be dependent on
the mercy of the Supreme Personality of Godhead. This indication had been
given to Dhruva Mahrja by his stepmother and was now confirmed by his
own mother, Sunti.
TEXT 21
~ H H
d " l
$_ " " H
F "~H ll -! ll
tath manur vo bhagavn pitmaho
yam eka-maty puru-dakiair makhai
ivbhipede duravpam anyato
bhauma sukha divyam athpavargyam
SYNONYMS
tathsimilarly; manuSvyambhuva Manu; vayour;
bhagavnworshipable; pitmahagrandfather; yamunto whom;
eka-matywith unflinching devotion; purugreat; dakiaicharity;
makhaiby executing sacrifices; ivworshiping; abhipedeachieved;
duravpamdifficult to achieve; anyataby any other means;
399
bhaumammaterial; sukhamhappiness; divyamcelestial; athathereafter;
pavargyamliberation.
TRANSLATION
Sunti informed her son: Your grandfather Svyambhuva Manu executed
great sacrifices with distribution of charity, and thereby, with unflinching faith
and devotion, he worshiped and satisfied the Supreme Personality of Godhead.
By acting in that way, he achieved the greatest success in material happiness
and afterwards achieved liberation, which is impossible to obtain by worshiping
the demigods.
PURPORT
The success of one's life is measured by one's material happiness in this life
and liberation in the next. Such success can be achieved only by the grace of
the Supreme Personality of Godhead. The words eka-maty mean
concentrating one's mind on the Lord without deviation. This process of
undeviating worship of the Supreme Lord is also expressed in Bhagavad-gt as
ananya-bhk. "That which is impossible to obtain from any other source" is also
mentioned here. "Other source" refers to worship of the demigods. It is
especially stressed here that the opulence of Manu was due to his undeviating
faithfulness in the transcendental service of the Lord. One who diverts his
mind to worshiping many demigods to obtain material happiness is considered
bereft of intelligence. If anyone wants even material happiness, he can worship
the Supreme Lord without deviation, and persons who are desirous of
liberation can also worship the Supreme Lord and achieve their goal of life.
TEXT 22
H HF HF
400
"={ l
H ' H
FHF~ FH 9 ll -- ll
tam eva vatsraya bhtya-vatsala
mumukubhir mgya-padbja-paddhatim
ananya-bhve nija-dharma-bhvite
manasy avasthpya bhajasva pruam
SYNONYMS
tamHim; evaalso; vatsamy dear boy; rayatake shelter;
bhtya-vatsalamof the Supreme Personality of Godhead, who is very kind to
His devotees; mumukubhialso by persons desiring liberation; mgyato be
sought; pada-abjalotus feet; paddhatimsystem; ananya-bhvein an
unflinching situation; nija-dharma-bhvitebeing situated in one's original
constitutional position; manasiunto the mind; avasthpyaplacing;
bhajasvago on executing devotional service; pruamthe Supreme Person.
TRANSLATION
My dear boy, you also should take shelter of the Supreme Personality of
Godhead, who is very kind to His devotees. Persons seeking liberation from the
cycle of birth and death always take shelter of the lotus feet of the Lord in
devotional service. Becoming purified by executing your allotted occupation,
just situate the Supreme Personality of Godhead in your heart, and without
deviating for a moment, engage always in His service.
PURPORT
The system of bhakti-yoga described by Queen Sunti to her son is the
standard way of God realization. Everyone can continue in his constitutional
401
occupational duties and at the same time keep the Supreme Personality of
Godhead within his heart. This was also instructed by the Lord Himself to
Arjuna in Bhagavad-gt: "Go on fighting, but keep Me within your mind."
That should be the motto of every honest person seeking perfection in Ka
consciousness. In this connection, Queen Sunti advised her son that the
Supreme Personality of Godhead is known as bhtya-vatsala, which indicates
that He is very kind to His devotees. She said, "You came to me crying, having
been insulted by your stepmother, but I am unable to do any good for you. But
Ka is so kind to His devotees that if you go to Him, then the combined
kindness of millions of mothers like me will be surpassed by His affectionate
and tender dealings. When everyone else fails to mitigate one's misery, Ka
is able to help the devotee." Queen Sunti also stressed that the process of
approaching the Supreme Personality of Godhead is not easy, but is sought
after by great sages who are very advanced in spiritual realization. Queen
Sunti also indicated by her instruction that Dhruva Mahrja was only a small
child, five years old, and it was not possible for him to purify himself by the
way of karma-ka. But by the process of bhakti-yoga, even a child less than
five years old, or anyone of any age, can be purified. That is the special
significance of bhakti-yoga. Therefore she advised him not to accept worship of
the demigods or any other process, but simply to take to the Supreme
Personality of Godhead, and the result would be all perfection. As soon as one
places the Supreme Personality of Godhead within one's heart, everything
becomes easy and successful.
TEXT 23
="
" " d l
F
402
l H ll - ll
nnya tata padma-pala-locand
dukha-cchida te mgaymi kacana
yo mgyate hasta-ghta-padmay
riyetarair aga vimgyamay
SYNONYMS
na anyamno others; tatatherefore; padma-pala-locantfrom the
lotus-eyed Supreme Personality of Godhead; dukha-chidamone who can
mitigate others' difficulties; teyour; mgaymiI am searching after;
kacanaanyone else; yawho; mgyatesearches;
hasta-ghta-padmaytaking a lotus flower in the hand; riythe goddess of
fortune; itaraiby others; agamy dear boy; vimgyamayone who is
worshiped.
TRANSLATION
My dear Dhruva, as far as I am concerned, I do not find anyone who can
mitigate your distress but the Supreme Personality of Godhead, whose eyes are
like lotus petals. Many demigods such as Lord Brahm seek the pleasure of the
goddess of fortune, but the goddess of fortune herself, with a lotus flower in her
hand, is always ready to render service to the Supreme Lord.
PURPORT
Sunti pointed out herewith that the benediction received from the
Supreme Personality of Godhead and that received from the demigods are not
on an equal level. Foolish persons say that no matter whom one worships one
will get the same result, but actually that is not a fact. In Bhagavad-gt it is
also said that benedictions received from the demigods are all temporary and
403
are meant for the less intelligent. In other words, because the demigods are all
materialistically conditioned souls, although they are situated in very exalted
positions, their benedictions cannot be permanent. permanent benediction is
spiritual benediction, since a spirit soul is eternal. It is also said in
Bhagavad-gt that only persons who have lost their intelligence go to worship
the demigods. Therefore Sunti told her son that he should not seek the mercy
of the demigods, but should directly approach the Supreme Personality of
Godhead to mitigate his misery.
Material opulences are controlled by the Supreme Personality of Godhead
through His different potencies and specifically the goddess of fortune.
Therefore, those who are after material opulences seek the pleasure or mercy
of the goddess of fortune. Even the highly placed demigods worship the
goddess of fortune, but the goddess of fortune, Mah-Lakm herself, is always
seeking the pleasure of the Supreme Personality of Godhead. Anyone,
therefore, who takes to the worship of the Supreme Lord automatically
receives the blessings of the goddess of fortune. At this stage of his life, Dhruva
Mahrja was seeking material opulences, and his mother advised rightly that
even for material opulences it is better to worship not the demigods but the
Supreme Lord.
Although a pure devotee does not seek benedictions from the Supreme
Lord for material advancement, it is stated in Bhagavad-gt that pious persons
go to the Lord even for material benedictions. A person who goes to the
Supreme Personality of Godhead for material gain is gradually purified in
association with the Supreme Lord. Thus he becomes free from all material
desires and is elevated to the platform of spiritual life. Unless one is raised to
the spiritual platform, it is not possible for him to completely transcend all
material contamination.
Sunti, the mother of Dhruva, was a farseeing woman, and therefore she
advised her son to worship the Supreme Lord and no one else. The Lord is
described herein as lotus eyed (padma-pala-locant). When a person is
fatigued, if he sees a lotus flower all his fatigue can be immediately reduced to
404
nil. Similarly, when an aggrieved person sees the lotus face of the Supreme
Personality of Godhead, immediately all his grief is reduced. A lotus flower is
also an insignia in the hand of Lord Viu as well as in the hand of the goddess
of fortune. The worshipers of the goddess of fortune and Lord Viu together
are certainly very opulent in all respects, even in material life. The Lord is
sometimes described as iva-virici-nutam [SB 11.5.33], which means that Lord
iva and Lord Brahm also offer their respectful obeisances unto the lotus feet
of the Supreme Personality of Godhead, Nryaa.
TEXT 24
3H=
H F& d ~ H= l
F > ll -H ll
maitreya uvca
eva sajalpita mtur
karyrthgama vaca
sanniyamytmantmna
nicakrma pitu purt
SYNONYMS
maitreya uvcathe great sage Maitreya said; evamthus;
sajalpitamspoken together; mtufrom the mother; karyahearing;
artha-gamampurposeful; vacawords; sanniyamyacontrolling;
tmanby the mind; tmnamown self; nicakrmagot out; pituof
the father; purtfrom the house.
TRANSLATION
405
The great sage Maitreya continued: The instruction of Dhruva Mahrja's
mother, Sunti, was actually meant for fulfilling his desired objective.
Therefore, after deliberate consideration and with intelligence and fixed
determination, he left his father's house.
PURPORT
Both the mother and the son were lamenting Dhruva Mahrja's having
been insulted by his stepmother and his father's not having taken any step on
this issue. But mere lamentation is uselessone should find out the means to
mitigate one's lamentation. Thus both mother and son decided to take shelter
of the lotus feet of the Lord because that is the only solution to all material
problems. It is indicated in this connection that Dhruva Mahrja left his
father's capital city to go to a secluded place to search out the Supreme
Personality of Godhead. It is the instruction of Prahlda Mahrja also that if
one is seeking peace of mind he should free himself from all contamination of
family life and take shelter of the Supreme Godhead by going to the forest. To
the Gauya Vaiava this forest is the forest of Vnd, or Vndvana. If one
takes shelter of Vndvana under Vndvanevar, rmat Rdhr,
certainly all the problems of his life are solved very easily.
TEXT 25
"F" d H F =d9 l
F _ ' HF ll -7 ll
nradas tad upkarya
jtv tasya cikritam
spv mrdhany agha-ghnena
pin prha vismita
406
SYNONYMS
nradathe great sage Nrada; tatthat; upkaryaoverhearing;
jtvand knowing; tasyahis (Dhruva Mahrja's); cikritamactivities;
spvby touching; mrdhanion the head; agha-ghnenawhich can drive
away all sinful activities; pinby the hand; prhasaid; vismitabeing
surprised.
TRANSLATION
The great sage Nrada overheard this news, and understanding all the
activities of Dhruva Mahrja, he was struck with wonder. He approached
Dhruva, and touching the boy's head with his all-virtuous hand, he spoke as
follows.
PURPORT
When Dhruva Mahrja was talking with his mother, Sunti, of all the
incidents that had taken place in the palace, Nrada was not present. Thus the
question may be raised how Nrada overheard all these topics. The answer is
that Nrada is trikla-ja; he is so powerful that he can understand the past,
future and present of everyone's heart, just like the Supersoul, the Supreme
Personality of Godhead. Therefore, after understanding the strong
determination of Dhruva Mahrja, Nrada came to help him. It may be
explained in this way: The Supreme Personality of Godhead is present in
everyone's heart, and as soon as He understands that a living entity is serious
about entering devotional service, He sends His representative. In this way
Nrada was sent to Dhruva Mahrja. This is explained in the
Caitanya-caritmta. Guru-ka-prasde pya bhakti-lat-bja: [Cc. Madhya
19.151] by the grace of the spiritual master and Ka, one can enter into
devotional service. Because of Dhruva Mahrja's determination, Ka, the
407
Supersoul, immediately sent His representative, Nrada, to initiate him.
TEXT 26
l l
N ' " ' F F= ll - ll
aho teja katriy
mna-bhagam amyatm
blo 'py aya hd dhatte
yat samtur asad-vaca
SYNONYMS
ahohow surprising it is; tejapower; katriymof the katriyas;
mna-bhagamhurting the prestige; amyatmunable to tolerate;
blaonly a child; apialthough; ayamthis; hdat heart; dhattehas
taken; yatthat which; sa-mtuof the stepmother; asatunpalatable;
vacawords.
TRANSLATION
How wonderful are the powerful katriyas. They cannot tolerate even a
slight infringement upon their prestige. Just imagine! This boy is only a small
child, yet harsh words from his stepmother proved unbearable to him.
PURPORT
The qualifications of the katriyas are described in Bhagavad-gta. Two
important qualifications are to have a sense of prestige and not to flee from
battle. It appears that the katriya blood within the body of Dhruva Mahrja
was naturally very active. If the brahminical, katriya or vaiya culture is
408
maintained in a family, naturally the sons and grandsons inherit the spirit of
the particular class. Therefore, according to the Vedic system, the saskra, or
the reformatory system, is maintained very rigidly. If one fails to observe the
reformatory measures current in the family, one is immediately degraded to a
lower standard of life.
TEXT 27
" 3H=
' H F H d l
d F FF B"9 ll -O ll
nrada uvca
ndhunpy avamna te
sammna vpi putraka
lakayma kumrasya
saktasya krandiu
SYNONYMS
nrada uvcathe great sage Nrada said; nanot; adhunjust now;
apialthough; avamnaminsult; teunto you; sammnamoffering
respects; vor; apicertainly; putrakamy dear boy; lakaymaI can
see; kumrasyaof boys like you; saktasyabeing attached; krana-diuto
sports and frivolities.
TRANSLATION
The great sage Nrada told Dhruva: My dear boy, you are only a little boy
whose attachment is to sports and other frivolities. Why are you so affected by
words insulting your honor?
409
PURPORT
Ordinarily if a child is rebuked as a rascal or fool, he smiles and does not
take such insulting words very seriously. Similarly, if words of honor are
offered, he does not appreciate them. But in the case of Dhruva Mahrja, the
katriya spirit was so strong that he could not tolerate a slight insult from his
stepmother which injured his katriya prestige.
TEXT 28
Hd HU ' QF 9 H l
F [ d d ll - ll
vikalpe vidyamne 'pi
na hy asantoa-hetava
puso moham te bhinn
yal loke nija-karmabhi
SYNONYMS
vikalpealternation; vidyamne apialthough there is; nanot;
hicertainly; asantoadissatisfaction; hetavacauses; pusaof the
persons; moham tewithout being illusioned; bhinnseparated; yat
lokewithin this world; nija-karmabhiby his own work.
TRANSLATION
My dear Dhruva, if you feel that your sense of honor has been insulted, you
still have no cause for dissatisfaction. This kind of dissatisfaction is another
feature of the illusory energy; every living entity is controlled by his previous
actions, and therefore there are different varieties of life for enjoying or
410
suffering.
PURPORT
In the Vedas it is said that the living entity is always uncontaminated and
unaffected by material association. The living entity gets different types of
material bodies because of his previous fruitive actions. If, however, one
understands the philosophy that as a living spirit soul he has an affinity for
neither suffering nor enjoyment, then he is considered to be a liberated
person. It is confirmed in Bhagavad-gt (18.54), brahma-bhta prasanntm:
when one is actually situated on the transcendental platform, he has nothing
for which to lament and nothing for which to hanker. Nrada i first of all
wanted to impress upon Dhruva Mahrja that he was only a child; he should
not have been affected by words of insult or honor. And if he were so
developed as to understand honor and insult, then this understanding should
have been applied in his own life; he should have known that honor and
dishonor are both destined only by one's previous actions; therefore one should
not be sorry or happy under any circumstances.
TEXT 29
F H 9 l
" H F" H N ' ll -\ ll
parituyet tatas tta
tvan-mtrea prua
daivopasdita yvad
vkyevara-gati budha
SYNONYMS
parituyetone should be satisfied; tatatherefore; ttamy dear boy;
411
tvatup to such; mtreaquality; pruaa person; daivadestiny;
upasditamoffered by; yvatas; vkyaseeing; vara-gatimthe process
of the Supreme; budhaone who is intelligent.
TRANSLATION
The process of the Supreme Personality of Godhead is very wonderful. One
who is intelligent should accept that process and be satisfied with whatever
comes, favorable or unfavorable, by His supreme will.
PURPORT
The great sage Nrada instructed Dhruva Mahrja that one should be
satisfied in all circumstances. Everyone who is intelligent should know that
because of our concept of bodily existence, we are subjected to suffering and
enjoyment. One who is in the transcendental position, beyond the concept of
bodily life, is considered to be intelligent. One who is a devotee especially
accepts all reverses as gifts of the Supreme Lord. When a devotee is put into
distress, he accepts this as God's mercy and offers Him repeated obeisances
with his body, mind and intellect. An intelligent person, therefore, should be
always satisfied, depending on the mercy of the Lord.
TEXT 30
~ "8 HFF l
F" F H F " ' ll ll
atha mtropadiena
yogenvarurutsasi
yat-prasda sa vai pus
durrdhyo mato mama
412
SYNONYMS
athatherefore; mtrby your mother; upadienabeing instructed;
yogenaby mystic meditation; avarurutsasiwant to elevate yourself;
yat-prasdamwhose mercy; sathat; vaicertainly; pusmof the
living entities; durrdhyavery difficult to perform; mataopinion;
mamamy.
TRANSLATION
Now you have decided to undertake the mystic process of meditation under
the instruction of your mother, just to achieve the mercy of the Lord, but in my
opinion such austerities are not possible for any ordinary man. It is very
difficult to satisfy the Supreme Personality of Godhead.
PURPORT
The process of bhakti-yoga is simultaneously very difficult and very easy to
perform. r Nrada Muni, the supreme spiritual master, is testing Dhruva
Mahrja to see how determined he is to prosecute devotional service. This is
the process of accepting a disciple. The great sage Nrada has come to Dhruva
under the direction of the Supreme Personality of Godhead just to initiate
him, yet he is testing Dhruva's determination to execute the process. It is a
fact, however, that for a sincere person devotional service is very easy. But for
one who is not determined and sincere, this process is very difficult.
TEXT 31
"H F F l l
H" ' H F' ll ! ll
413
munaya padav yasya
nisagenoru-janmabhi
na vidur mgayanto 'pi
tvra-yoga-samdhin
SYNONYMS
munayagreat sages; padavmpath; yasyawhose; nisagenaby
detachment; uru-janmabhiafter many births; nanever;
viduunderstood; mgayantasearching for; apicertainly;
tvra-yogasevere austerities; samdhinby trance.
TRANSLATION
Nrada Muni continued: After trying this process for many, many births
and remaining unattached to material contamination, placing themselves
continually in trance and executing many types of austerities, many mystic
yogs were unable to find the end of the path of God realization.
TEXT 32
H 9 N 'FH l
H d F F F~ ll - ll
ato nivartatm ea
nirbandhas tava niphala
yatiyati bhavn kle
reyas samupasthite
SYNONYMS
atahereafter; nivartatmjust stop yourself; eathis;
414
nirbandhadetermination; tavayour; niphalawithout any result;
yatiyatiin the future you should try; bhavnyourself; klein due course
of time; reyasmopportunities; samupasthitebeing present.
TRANSLATION
For this reason, my dear boy, you should not endeavor for this; it will not be
successful. It is better that you go home. When you are grown up, by the mercy
of the Lord you will get a chance for these mystic performances. At that time
you may execute this function.
PURPORT
Generally, a thoroughly trained person takes to spiritual perfection at the
end of his life. According to the Vedic system, therefore, life is divided into
four stages. In the beginning, one becomes a brahmacr, a student who studies
Vedic knowledge under the authoritative guidance of a spiritual master. He
then becomes a householder and executes household duties according to the
Vedic process. Then the householder becomes a vnaprastha, and gradually,
when he is mature, he renounces household life and vnaprastha life also and
takes to sannysa, completely devoting himself to devotional service.
Generally, people think that childhood is meant for enjoying life by
engaging oneself in sports and play, youth is meant for enjoying the company
of young girls, and when one becomes old, at the time of death, then he may
try to execute devotional service or a mystic yoga process. But this conclusion
is not for devotees who are actually serious. The great sage Nrada is
instructing Dhruva Mahrja just to test him. Actually, the direct order is that
from any point of life one should begin rendering devotional service. But it is
the duty of the spiritual master to test the disciple to see how seriously he
desires to execute devotional service. Then he may be initiated.
415
TEXT 33
F " " HH F F " l
9" F ll ll
yasya yad daiva-vihita
sa tena sukha-dukhayo
tmna toayan deh
tamasa pram cchati
SYNONYMS
yasyaanyone; yatthat which; daivaby destiny; vihitamdestined;
sasuch a person; tenaby that; sukha-dukhayohappiness or distress;
tmnamone's self; toayanbeing satisfied; dehan embodied soul;
tamasaof the darkness; pramto the other side; cchaticrosses.
TRANSLATION
One should try to keep himself satisfied in any condition of lifewhether
distress or happinesswhich is offered by the supreme will. A person who
endures in this way is able to cross over the darkness of nescience very easily.
PURPORT
Material existence consists of pious and impious fruitive activities. As long
as one is engaged in any kind of activity other than devotional service, it will
result in the happiness and distress of this material world. When we enjoy life
in so-called material happiness, it is to be understood that we are diminishing
the resultant actions of our pious activities. And when we are put into
suffering, it is to be understood that we are diminishing the resultant actions
of our impious activities. Instead of being attached to the circumstantial
416
happiness and distress resulting from pious or impious activities, if we want to
get out of the clutches of this nescience, then whatever position we are put in
by the will of the Lord we should accept. Thus if we simply surrender unto the
Supreme Personality of Godhead, we shall get out of the clutches of this
material existence.
TEXT 34
'd " F " ' l
F"H ll H ll
gudhikn muda lipsed
anukroa gudhamt
maitr samnd anvicchen
na tpair abhibhyate
SYNONYMS
gua-adhiktone who is more qualified; mudampleasure; lipsetone
should feel; anukroamcompassion; gua-adhamtone who is less
qualified; maitrmfriendship; samntwith an equal; anvicchetone
should desire; nanot; tpaiby tribulation; abhibhyatebecomes
affected.
TRANSLATION
Every man should act like this: when he meets a person more qualified than
himself, he should be very pleased; when he meets someone less qualified than
himself, he should be compassionate toward him; and when he meets someone
equal to himself, he should make friendship with him. In this way one is never
affected by the threefold miseries of this material world.
417
PURPORT
Generally when we find someone more qualified than ourselves, we become
envious of him; when we find someone less qualified, we deride him; and when
we find someone equal we become very proud of our activities. These are the
causes of all material tribulations. The great sage Nrada therefore advised
that a devotee should act perfectly. Instead of being envious of a more
qualified man, one should be jolly to receive him. Instead of being oppressive
to a less qualified man, one should be compassionate toward him just to raise
him to the proper standard. And when one meets an equal, instead of being
proud of one's own activities before him, one should treat him as a friend. One
should also have compassion for the people in general, who are suffering due to
forgetfulness of Ka. These important functions will make one happy within
this material world.
TEXT 35
'H 3H=
F ' H F " l
" d F " " 'F' F ll 7 ll
dhruva uvca
so 'ya amo bhagavat
sukha-dukha-hattmanm
darita kpay pus
durdaro 'smad-vidhais tu ya
SYNONYMS
dhruva uvcaDhruva Mahrja said; sathat; ayamthis;
amaequilibrium of mind; bhagavatby Your Lordship;
418
sukha-dukhahappiness and miseries; hata-tmanmthose who are
affected; daritashown; kpayby mercy; pusmof the people;
durdaravery difficult to perceive; asmat-vidhaiby persons like us;
tubut; yawhatever you have said.
TRANSLATION
Dhruva Mahrja said: My dear Lord Nradaj, for a person whose heart is
disturbed by the material conditions of happiness and distress, whatever you
have so kindly explained for attainment of peace of mind is certainly a very
good instruction. But as far as I am concerned, I am covered by ignorance, and
this kind of philosophy does not touch my heart.
PURPORT
There are various classes of men. One class is called akms, referring to
those who have no material desire. Desire must exist, either material or
spiritual. Material desire arises when one wants to satisfy one's personal senses.
One who is ready to sacrifice anything to satisfy the Supreme Personality of
Godhead can be said to have spiritual desire. Dhruva did not accept the
instruction given by the great saint Nrada because he thought himself unfit
for such instruction, which prohibited all material desires. It is not a fact,
however, that those who have material desires are prohibited from worshiping
the Supreme Personality of Godhead. This is the essential instruction from the
life of Dhruva. He frankly admitted that his heart was full of material desires.
He was very much affected by the cruel words of his stepmother, whereas those
who are spiritually advanced do not care about anyone's condemnation or
adoration.
In Bhagavad-gt it is said that persons who are actually advanced in
spiritual life do not care for the dual behavior of this material world. But
Dhruva Mahrja frankly admitted that he was not beyond the affliction of
material distress and happiness. He was confident that the instruction given by
419
Nrada was valuable, yet he could not accept it. The question raised here is
whether or not a person afflicted by material desires is fit to worship the
Supreme Personality of Godhead. The answer is that everyone is fit to worship
Him. Even if one has many material desires to fulfill, he should take to Ka
consciousness and worship the Supreme Lord Ka, who is so merciful that
He fulfills everyone's desires. Through this narration it will become very clear
that no one is barred from worshiping the Supreme Personality of Godhead,
even if one has many material desires.
TEXT 36
~ 'HF 9 l
F " H = N " ll ll
athpi me 'vintasya
kttra ghoram upeyua
surucy durvaco-bair
na bhinne rayate hdi
SYNONYMS
atha apitherefore; memy; avintasyanot very submissive; kttramthe
spirit of a katriya; ghoramintolerant; upeyuaachieved; surucyof
Queen Suruci; durvacaharsh words; baiby the arrows; nanot;
bhinnebeing pierced; rayateremain in; hdithe heart.
TRANSLATION
My dear lord, I am very impudent for not accepting your instructions, but
this is not my fault. It is due to my having been born in a katriya family. My
stepmother, Suruci, has pierced my heart with her harsh words. Therefore your
420
valuable instruction does not stand in my heart.
PURPORT
It is said that the heart or mind is just like an earthen pot; once broken, it
cannot be repaired by any means. Dhruva Mahrja gave this example to
Nrada Muni. He said that his heart, having been pierced by the arrows of his
stepmother's harsh words, felt so broken that nothing seemed valuable but his
desire to counteract her insult. His stepmother had said that because he was
born from the womb of Sunti, a neglected queen of Mahrja Uttnapda,
Dhruva Mahrja was not fit to sit either on the throne or on his father's lap.
In other words, according to his stepmother, he could not be declared king.
Dhruva Mahrja's determination, therefore, was to become king of a planet
exalted even beyond that possessed by Lord Brahm, the greatest of all the
demigods.
Dhruva Mahrja indirectly informed the great sage Nrada that there are
four kinds of human spiritthe brahminical spirit, the katriya spirit, the
vaiya spirit and the dra spirit. The spirit of one caste is not applicable to the
members of another. The philosophical spirit enunciated by Nrada Muni
might have been suitable for a brhmaa spirit, but it was not suitable for a
katriya. Dhruva frankly admitted that he was lacking in brahminical humility
and was therefore unable to accept the philosophy of Nrada Muni.
The statements of Dhruva Mahrja indicate that unless a child is trained
according to his tendency, there is no possibility of his developing his
particular spirit. It was the duty of the spiritual master or teacher to observe
the psychological movement of a particular boy and thus train him in a
particular occupational duty. Dhruva Mahrja, having already been trained
in the katriya spirit, would not accept the brahminical philosophy. In America
we have practical experience of this incompatibility of the brahminical and
katriya temperaments. The American boys, who have simply been trained as
dras, are not at all fit to fight in battle. Therefore, when they are called to
421
join the military, they refuse because they do not have katriya spirit. This is a
cause of great dissatisfaction in society.
That the boys do not have the katriya spirit does not mean that they are
trained in brahminical qualities; they are trained as dras, and thus in
frustration they are becoming hippies. However, as soon as they enter the
Ka consciousness movement being started in America, they are trained to
meet the brahminical qualifications, even though they have fallen to the
lowest conditions as dras. In other words, since the Ka consciousness
movement is open for everyone, people in general can attain the brahminical
qualifications. This is the greatest need at the present moment, for now there
are actually no brhmaas or katriyas but only some vaiyas and, for the most
part, dras. The classification of society into brhmaas, katriyas, vaiyas and
dras is very scientific. In the human social body, the brhmaas are
considered the head, the katriyas are the arms, the vaiyas are the belly, and
the dras are the legs. At the present moment the body has legs and a belly,
but there are no arms or head, and therefore society is topsy-turvy. It is
necessary to reestablish the brahminical qualifications in order to raise the
fallen human society to the highest standard of spiritual consciousness.
TEXT 37
" H d 8 9 F' H l
N QF N Q 'B ll O ll
pada tri-bhuvanotka
jigo sdhu vartma me
brhy asmat-pitbhir brahmann
anyair apy anadhihitam
SYNONYMS
422
padamposition; tri-bhuvanathe three worlds; utkamthe best;
jigodesirous; sdhuhonest; vartmaway; meunto me; brhiplease
tell; asmatour; pitbhiby the forefathers, the father and grandfather;
brahmanO great brhmaa; anyaiby others; apieven;
anadhihitamnot acquired.
TRANSLATION
O learned brhmaa, I want to occupy a position more exalted than any yet
achieved within the three worlds by anyone, even by my fathers and
grandfathers. If you will oblige, kindly advise me of an honest path to follow by
which I can achieve the goal of my life.
PURPORT
When Dhruva Mahrja refused to accept the brahminical instruction of
Nrada Muni, naturally the next question would be what sort of instruction he
wanted. So even before Nrada Muni asked, Dhruva Mahrja expressed his
heartfelt desire. His father, of course, was the emperor of the entire world, and
his grandfather, Lord Brahm, was the creator of the universe. Dhruva
Mahrja expressed his desire to possess a kingdom better than those of his
father and grandfather. He frankly stated that he wanted a kingdom which
had no competitor within the three worlds, namely the higher, middle and
lower planetary systems. The greatest personality within this universe is Lord
Brahm, and Dhruva Mahrja wanted a position even greater than his. He
wanted to take advantage of Nrada Muni's presence because he knew very
well that if Nrada Muni, the greatest devotee of Lord Ka, could bless him
or show him the path, then certainly he would be able to occupy a more
exalted position than any person within the three worlds. Thus he wanted help
from Nradaj to achieve that position. Dhruva Mahrja wanted a position
greater than that of Brahm. This was practically an impossible proposition,
but by pleasing the Supreme Personality of Godhead a devotee can achieve
423
even the impossible.
One particular point mentioned here is that Dhruva Mahrja wanted to
occupy an exalted position not by hook or by crook, but by honest means. This
indicates that if Ka offered him such a position, then he would accept it.
That is the nature of a devotee. He may desire material gain, but he accepts it
only if Ka offers it. Dhruva Mahrja was sorry to refuse the instruction of
Nrada Muni; therefore he requested him to be merciful to him by showing a
path by which he could fulfill his mind's desires.
TEXT 38
H H ' l B l
H "< H 'd H ll ll
nna bhavn bhagavato
yo 'gaja paramehina
vitudann aate v
hitya jagato 'rkavat
SYNONYMS
nnamcertainly; bhavnYour Honor; bhagavataof the Lord; yathat
which; aga-jaborn from the body; paramehinaLord Brahm;
vitudanby playing on; aatetravel all over; vma musical instrument;
hityafor the welfare; jagataof the world; arka-vatlike the sun.
TRANSLATION
My dear lord, you are a worthy son of Lord Brahm, and you travel, playing
on your musical instrument, the v, for the welfare of the entire universe.
You are like the sun, which rotates in the universe for the benefit of all living
424
beings.
PURPORT
Dhruva Mahrja, although a young child, expressed his hope that he might
be offered the benediction of a kingdom which would exceed in opulence
those of his father and grandfather. He also expressed his gladness that he had
met such an exalted person as Nrada, whose only concern was to illuminate
the world, like the sun, which rotates all over the universe only for the purpose
of benefiting the inhabitants of all planets. Nrada Muni travels all over the
universe for the sole purpose of performing the best welfare activity for the
entire universe by teaching everyone how to become a devotee of the Supreme
Personality of Godhead. Thus Dhruva Mahrja felt fully assured that Nrada
Muni could fulfill his desire, even though the desire was very extraordinary.
The example of the sun is very significant. The sun is so kind that he
distributes his sunshine everywhere, without consideration. Dhruva Mahrja
requested Nrada Muni to be merciful to him. He pointed out that Nrada
travels all over the universe just for the purpose of doing good to all
conditioned souls. He requested that Nrada Muni show his mercy by
awarding him the benefit of his particular desire. Dhruva Mahrja was
strongly determined to fulfill his desire, and it was for that purpose that he had
left his home and palace.
TEXT 39
3H=
$ "d H"F" l
N F d ll \ ll
maitreya uvca
ity udhtam karya
425
bhagavn nradas tad
prta pratyha ta bla
sad-vkyam anukampay
SYNONYMS
maitreya uvcathe sage Maitreya continued; itithus; udhtambeing
spoken; karyahearing; bhagavn nradathe great personality Nrada;
tadthereupon; prtabeing pleased; pratyhareplied; tamhim;
blamthe boy; sat-vkyamgood advice; anukampaybeing
compassionate.
TRANSLATION
The sage Maitreya continued: The great personality Nrada Muni, upon
hearing the words of Dhruva Mahrja, became very compassionate toward him,
and in order to show him his causeless mercy, he gave him the following expert
advice.
PURPORT
Since the great sage Nrada is the foremost spiritual master, naturally his
only activity is to bestow the greatest benefit upon whomever he meets.
Dhruva Mahrja, however, was a child, and so his demand was also that of a
playful child. Still, the great sage became compassionate toward him, and for
his welfare he spoke the following verses.
TEXT 40
" 3H=
~ F H FF l
426
H HF " HF H ll H ll
nrada uvca
jananybhihita panth
sa vai nireyasasya te
bhagavn vsudevas ta
bhaja ta pravatman
SYNONYMS
nrada uvcathe great sage Nrada said; jananyby your mother;
abhihitastated; panththe path; sathat; vaicertainly;
nireyasasyathe ultimate goal of life; tefor you; bhagavnthe Supreme
Personality of Godhead; vsudevaKa; tamunto Him; bhajarender
your service; tamby Him; pravaa-tmanfully absorbing your mind.
TRANSLATION
The great sage Nrada told Dhruva Mahrja: The instruction given by your
mother, Sunti, to follow the path of devotional service to the Supreme
Personality of Godhead, is just suitable for you. You should therefore
completely absorb yourself in the devotional service of the Lord.
PURPORT
Dhruva Mahrja's demand was to achieve an abode even greater than Lord
Brahm's. Within this universe, Lord Brahm is supposed to be in the most
exalted position, for he is the chief of all demigods, but Dhruva Mahrja
wanted a realm beyond his. Therefore his desire was not to be fulfilled by
worshiping any demigod. As described in Bhagavad-gt, the benedictions
offered by the demigods are all temporary. Therefore Nrada Muni asked
Dhruva Mahrja to follow the path recommended by his motherto worship
427
Ka, Vsudeva. When Ka offers anything, it is beyond the expectation of
the devotee. Both Sunti and Nrada Muni knew that the demand of Dhruva
Mahrja was impossible for any demigod to fulfill, and therefore both of them
recommended following the process of devotional service to Lord Ka.
Nrada Muni is referred to here as bhagavn because he can bless any
person just as the Supreme Personality of Godhead can. He was very pleased
with Dhruva Mahrja, and he could have at once personally given whatever
he wanted, but that is not the duty of the spiritual master. His duty is to
engage the disciple in proper devotional service as prescribed in the stras.
Ka was similarly present before Arjuna, and even though He could have
given him all facilities for victory over the opposing party without a fight, He
did not do so; instead He asked Arjuna to fight. In the same way, Nrada Muni
asked Dhruva Mahrja to undergo devotional discipline in order to achieve
the desired result.
TEXT 41
' ~ d $ l
d Q H F d "F H ll H! ll
dharmrtha-kma-mokkhya
ya icchec chreya tmana
eka hy eva hares tatra
kraa pda-sevanam
SYNONYMS
dharma-artha-kma-mokathe four principles religiosity, economic
development, sense gratification and liberation; khyamby the name;
yawho; icchetmay desire; reyathe goal of life; tmanaof the self;
ekam hi evaonly the one; hareof the Supreme Personality of Godhead;
428
tatrain that; kraamthe cause; pda-sevanamworshiping the lotus feet.
TRANSLATION
Any person who desires the fruits of the four principles religiosity, economic
development, sense gratification and, at the end, liberation, should engage
himself in the devotional service of the Supreme Personality of Godhead, for
worship of His lotus feet yields the fulfillment of all of these.
PURPORT
In Bhagavad-gt it is said that only with the sanction of the Supreme
Personality of Godhead can the demigods offer benedictions. Therefore,
whenever any sacrifice is offered to a demigod, the Supreme Lord in the form
of nryaa-il, or lagrma-il, is put forward to observe the sacrifice.
Actually, the demigods cannot give any benediction without the sanction of
the Supreme Lord. Nrada Muni, therefore, advised that even for religiosity,
economic development, sense gratification or liberation, one should approach
the Supreme Personality of Godhead, offer prayers and ask for the fulfillment
of one's desire at the lotus feet of the Lord. That is real intelligence. An
intelligent person never goes to demigods to pray for anything. He goes
directly to the Supreme Personality of Godhead, who is the cause of all
benediction.
As Lord r Ka has said in Bhagavad-gt, performance of ritualistic
ceremonies is not actually religion. The real path of religion is to surrender at
the lotus feet of the Lord. For one who is actually surrendered to the lotus feet
of the Lord, there is no question of any separate endeavor for economic
development. A devotee engaged in service to the Lord is not disappointed in
the satisfaction of his senses. If he wants to satisfy his senses, Ka fulfills that
desire. As far as liberation is concerned, any devotee fully engaged in the
service of the Lord is already liberated; therefore there is no separate necessity
429
for his liberation.
Nrada Muni therefore advised Dhruva Mahrja to take shelter of
Vsudeva, Lord Ka, and engage himself in the way that his mother had
advised, for that would help him fulfill his desire. In this verse Nrada Muni
has especially stressed the devotional service of the Lord as the only way. In
other words, even if one is full of material desires, he can continue his
devotional service to the Lord, and all his desires will be fulfilled.
TEXT 42
" F< = l
' H F' " ll H- ll
tat tta gaccha bhadra te
yamunys taa uci
puya madhuvana yatra
snnidhya nityad hare
SYNONYMS
tatthat; ttamy dear son; gacchago; bhadramgood fortune; tefor
you; yamunyof the Yamun; taambank; ucibeing purified;
puyamthe holy; madhu-vanamof the name Madhuvana; yatrawhere;
snnidhyambeing nearer; nityadalways; hareof the Supreme
TRANSLATION
My dear boy, I therefore wish all good fortune for you. You should go to the
bank of the Yamun, where there is a virtuous forest named Madhuvana, and
there be purified. Just by going there, one draws nearer to the Supreme
430
Personality of Godhead, who always lives there.
PURPORT
Both Nrada Muni and Sunti, the mother of Dhruva Mahrja, advised
Dhruva Mahrja to worship the Supreme Personality of Godhead. Now,
Nrada Muni is especially giving him directions how this worship of the
Supreme Person can very quickly fructify. He recommends that Dhruva
Mahrja go to the bank of the Yamun, where there is a forest of the name
Madhuvana, and begin his meditation and worship there.
Places of pilgrimage yield a special advantage for a devotee in quickly
advancing his spiritual life. Lord Ka lives everywhere, but still it is very easy
to approach Him in holy places of pilgrimage because these places are
inhabited by great sages. Lord r Ka says that He lives wherever His
devotees are chanting the glories of His transcendental activities. There are
many places of pilgrimage in India, and especially prominent are
Badar-nryaa, Dvrak, Rmevara and Jaganntha pur. These sacred
places are called the four dhmas. Dhma refers to a place where one can
immediately contact the Supreme Lord. To go to Badar-nryaa one has to
pass through Hardwar on the path to the Supreme Personality of Godhead.
Similarly, there are other holy places of pilgrimage, such as Prayga
(Allahabad) and Mathur, and the topmost of them all is Vndvana. Unless
one is very advanced in spiritual life, it is recommended that he live in such
holy places and execute devotional service there. But an advanced devotee like
Nrada Muni who is engaged in preaching work can serve the Supreme Lord
anywhere. Sometimes he even goes to the hellish planets. Hellish conditions
do not affect Nrada Muni because he is engaged in greatly responsible
activities in devotional service. According to the statement of Nrada Muni,
Madhuvana, which is still existing in the Vndvana area, in the district of
Mathur, is a most sacred place. Many saintly persons still live there and
engage in the devotional service of the Lord.
431
There are twelve forests in the area of Vndvana, and Madhuvana is one
of them. Pilgrims from all parts of India assemble together and visit all twelve
of these forests. There are five forests on the eastern bank of the Yamun:
Bhadravana, Bilvavana, Lauhavana, Bhravana and Mahvana. On the
western side of the bank there are seven: Madhuvana, Tlavana, Kumudavana,
Bahulvana, Kmyavana, Khadiravana and Vndvana. In those twelve forests
there are different ghas, or bathing places. They are listed as follows: (1)
Avimukta, (2) Adhirha, (3) Guhya-trtha, (4) Prayga-trtha, (5)
Kanakhala, (6) Tinduka-trtha, (7) Srya-trtha, (8) Vaasvm, (9)
Dhruva-gha (Dhruva-gha, where there are many nice trees of fruits and
flowers, is famous because Dhruva Mahrja meditated and underwent severe
penances and austerities there in an elevated spot), (10) i-trtha, (11)
Moka-trtha, (12) Budha-trtha, (13) Gokara, (14) Kagag, (15)
Vaikuha, (16) Asi-kua, (17) Catu-smudrika-kpa, (18) Akrra-trtha
(when Ka and Balarma were going to Mathur in the chariot driven by
Akrra, all of them took baths in this gha), (19) Yjika-vipra-sthna, (20)
Kubj-kpa, (21) Raga-sthala, (22) Macha-sthala, (23) Mallayuddha-sthna,
and (24) Davamedha.
TEXT 43
mH FH F dU F H l
d H = HF dF ll H ll
sntvnusavana tasmin
klindy salile ive
ktvocitni nivasann
tmana kalpitsana
SYNONYMS
432
sntvafter taking bath; anusavanamthree times; tasminin that;
klindyin the River Klind (the Yamun); salilein the water;
ivewhich is very auspicious; ktvperforming; ucitnisuitable;
nivasansitting; tmanaof the self; kalpita-sanahaving prepared a
sitting place.
TRANSLATION
Nrada Muni instructed: My dear boy, in the waters of the Yamun River,
which is known as Klind, you should take three baths daily because the water
is very auspicious, sacred and clear. After bathing, you should perform the
necessary regulative principles for aga-yoga and then sit down on your
sana [sitting place] in a calm and quiet position.
PURPORT
It appears from this statement that Dhruva Mahrja had already been
instructed how to practice the eightfold yoga system, which is known as
aga-yoga. This system is explained in our Bhagavad-gt As It Is, in the
chapter entitled, "Dhyna-yoga." It is understood that in aga-yoga one
practices settling the mind and then concentrating it on the form of Lord
Viu, as will be described in the following verses. It is clearly stated here that
aga-yoga is not a bodily gymnastic exercise, but a practice to concentrate
the mind on the form of Viu. Before sitting on his sana, which is also
described in Bhagavad-gt, one has to cleanse himself very nicely in clear or
sacred water thrice daily. The water of the Yamun is naturally very clear and
pure, and thus if anyone bathes there three times, undoubtedly he will be very
greatly purified externally. Nrada Muni, therefore, instructed Dhruva
Mahrja to go to the bank of the Yamun and thus become externally
purified. This is part of the gradual process of practicing mystic yoga.
433
TEXT 44
H " l
"F' F ll HH ll
prymena tri-vt
prendriya-mano-malam
anair vyudasybhidhyyen
manas guru gurum
SYNONYMS
prymenaby breathing exercises; tri-vtby the three recommended
ways; pra-indriyathe life air and the senses; manamind;
malamimpurity; anaigradually; vyudasyagiving up;
abhidhyyetmeditate upon; manasby the mind; guruundisturbed;
gurumthe supreme spiritual master, Ka.
TRANSLATION
After sitting on your seat, practice the three kinds of breathing exercises,
and thus gradually control the life air, the mind and the senses. Completely free
yourself from all material contamination, and with great patience begin to
meditate on the Supreme Personality of Godhead.
PURPORT
In this verse the entire yoga system is described in summary, and special
stress is given to the breathing exercises for stopping the disturbing mind. The
mind, by nature, is always oscillating, for it is very fickle, but the breathing
exercise is meant to control it. This process of controlling the mind might have
been very possible in those days millions of years ago when Dhruva Mahrja
434
took to it, but at the present moment the mind has to be fixed directly on the
lotus feet of the Lord by the chanting process. By chanting the Hare Ka
mantra one immediately concentrates on the sound vibration and thinks of
the lotus feet of the Lord, and very quickly one is elevated to the position of
samdhi, or trance. If one goes on chanting the holy names of the Lord, which
are not different from the Supreme Personality of Godhead, naturally his mind
becomes absorbed in thought of the Lord.
It is here recommended to Dhruva Mahrja that he meditate on the
supreme guru, or supreme spiritual master. The supreme spiritual master is
Ka, who is therefore known as caitya-guru. This refers to the Supersoul,
who is sitting in everyone's heart. He helps from within as stated in
Bhagavad-gt, and He sends the spiritual master, who helps from without. The
spiritual master is the external manifestation of the caitya-guru, or the spiritual
master sitting in everyone's heart.
The process by which we give up our thoughts of material things is called
pratyhra, which entails being freed from all material thoughts and
engagements. The word abhidhyyet, which is used in this verse, indicates that
unless one's mind is fixed, one cannot meditate. The conclusion, therefore, is
that meditation means thinking of the Lord within. Whether one comes to
that stage by the aga-yoga system or by the method recommended in the
stras especially for this present ageto constantly chant the holy name of
the Lordthe goal is to meditate on the Supreme Personality of Godhead.
TEXT 45
F" FH" l
F F F H =d F F " ll H7 ll
prasdbhimukha avat
prasanna-vadanekaam
435
sunsa subhruva cru-
kapola sura-sundaram
SYNONYMS
prasda-abhimukhamalways prepared to offer causeless mercy;
avatalways; prasannapleasing; vadanamouth; kaamvision;
su-nsamvery nicely constructed nose; su-bhruvamvery nicely decorated
eyebrows; crubeautiful; kapolamforehead; surathe demigods;
sundaramgood looking.
TRANSLATION
[The form of the Lord is described herein.] The Lord's face is perpetually
very beautiful and pleasing in attitude. To the devotees who see Him, He
appears never to be displeased, and He is always prepared to award benedictions
to them. His eyes, His nicely decorated eyebrows, His raised nose and His
broad forehead are all very beautiful. He is more beautiful than all the
demigods.
PURPORT
This verse clearly explains how one has to meditate on the form of the
Lord. Impersonal meditation is a bogus invention of modern days. In none of
the Vedic literatures is impersonal meditation recommended. In Bhagavad-gt,
when meditation is recommended, the word mat-para, which means
"pertaining to Me," is used. Any Viu form pertains to Lord Ka because
Lord Ka is the original Viu form. Sometimes someone tries to meditate
upon the impersonal Brahman, which is described in Bhagavad-gt as avyakta,
meaning "unmanifested" or "impersonal." But it is remarked by the Lord
Himself that those who are attached to this impersonal feature of the Lord
suffer a very troublesome task because no one can concentrate on the
436
impersonal feature. One has to concentrate on the form of the Lord, which is
described here in connection with Dhruva Mahrja's meditation. As will be
apparent from later descriptions, Dhruva Mahrja perfected this kind of
meditation, and his yoga was successful.
TEXT 46
l B ' l
d H ll H ll
tarua ramaygam
aruohekadharam
praatrayaa nma
araya karuravam
SYNONYMS
taruamyouthful; ramayaattractive; agamall parts of the body;
arua-ohalips pinkish like the rising sun; kaa-adharameyes of the
same nature; praataone who is surrendered; rayaamshelter of the
surrendered; nmamtranscendentally pleasing in all respects;
arayamthe person unto whom it is just worthy to surrender;
karumerciful like; aravamthe ocean.
TRANSLATION
Nrada Muni continued: The Lord's form is always youthful. Every limb
and every part of His body is properly formed, free from defect. His eyes and
lips are pinkish like the rising sun. He is always prepared to give shelter to the
surrendered soul, and anyone so fortunate as to look upon Him feels all
satisfaction. The Lord is always worthy to be the master of the surrendered
437
soul, for He is the ocean of mercy.
PURPORT
Everyone has to surrender to someone superior. That is always the nature of
our living condition. At the present moment we are trying to surrender to
someoneeither to society or to our nation, family, state or government. The
surrendering process already exists, but it is never perfect because the person
or institution unto whom we surrender is imperfect, and our surrender, having
so many ulterior motives, is also imperfect. As such, in the material world no
one is worthy to accept anyone's surrender, nor does anyone fully surrender to
anyone else unless obliged to do so. But here the surrendering process is
voluntary, and the Lord is worthy to accept the surrender. This surrender by
the living entity occurs automatically as soon as he sees the beautiful youthful
nature of the Lord.
The description given by Nrada Muni is not imaginary. The form of the
Lord is understood by the parampar system. Myvd philosophers say that
we have to imagine the form of the Lord, but here Nrada Muni does not say
that. Rather, he gives the description of the Lord from authoritative sources.
He is himself an authority, and he is able to go to Vaikuhaloka and see the
Lord personally; therefore his description of the bodily features of the Lord is
not imagination. Sometimes we give instructions to our students about the
bodily features of the Lord, and they paint Him. Their paintings are not
imaginary. The description is given through disciplic succession, just like that
given by Nrada Muni, who sees the Lord and describes His bodily features.
Therefore, such descriptions should be accepted, and if they are painted, that
is not imaginative painting.
TEXT 47
HF 9 H l
438
_=" = ll HO ll
rvatska ghana-yma
purua vana-mlinam
akha-cakra-gad-padmair
abhivyakta-caturbhujam
SYNONYMS
rvatsa-akamthe mark of rvatsa on the chest of the Lord;
ghana-ymamdeeply bluish; puruamthe Supreme Person;
vana-mlinamwith a garland of flowers; akhaconchshell; cakrawheel;
gadclub; padmailotus flower; abhivyaktamanifested;
catu-bhujamfour handed.
TRANSLATION
The Lord is further described as having the mark of rvatsa, or the sitting
place of the goddess of fortune, and His bodily hue is deep bluish. The Lord is a
person, He wears a garland of flowers, and He is eternally manifest with four
hands, which hold [beginning from the lower left hand] a conchshell, wheel,
club and lotus flower.
PURPORT
Here in this verse the word puruam is very significant. The Lord is never
female. He is always male (purua). Therefore the impersonalist who imagines
the Lord's form as that of a woman is mistaken. The Lord appears in female
form if necessary, but His perpetual form is purua because He is originally
male. The feminine feature of the Lord is displayed by goddesses of
fortuneLakm, Rdhr, St, etc. All these goddesses of fortune are
servitors of the Lord; they are not the Supreme, as falsely imagined by the
439
impersonalist. Lord Ka in His Nryaa feature is always four handed. On
the Battlefield of Kuruketra, when Arjuna wanted to see His universal form,
He showed this feature of four-handed Nryaa. Some devotees are of the
opinion that Ka is an incarnation of Nryaa, but the Bhgavata school
says that Nryaa is a manifestation of Ka.
TEXT 48
d< dB dHH l
d F H d HFF ll H ll
kirina kualina
keyra-valaynvitam
kaustubhbharaa-grva
pta-kaueya-vsasam
SYNONYMS
kirinamthe Lord is decorated with a jeweled helmet; kualinamwith
pearl earrings; keyrajeweled necklace; valaya-anvitamwith jeweled
bracelets; kaustubha-bharaa-grvamHis neck is decorated by the
Kaustubha jewel; pta-kaueya-vsasamand He is dressed with yellow silk
garments.
TRANSLATION
The entire body of the Supreme Personality of Godhead, Vsudeva, is
decorated. He wears a valuable jeweled helmet, necklaces and bracelets, His
neck is adorned with the Kaustubha jewel, and He is dressed in yellow silk
garments.
440
TEXT 49
dd F Fd l
" H' ll H\ ll
kc-kalpa-paryasta
lasat-kcana-npuram
daranyatama nta
mano-nayana-vardhanam
SYNONYMS
kc-kalpasmall bells; paryastamsurrounding the waist;
lasat-kcana-npuramHis legs are decorated with golden ankle bells;
daranya-tamamthe superexcellent feature; ntampeaceful, calm and
quiet; mana-nayana-vardhanamvery pleasing to the eyes and the mind.
TRANSLATION
The Lord is decorated with small golden bells around His waist, and His
lotus feet are decorated with golden ankle bells. All His bodily features are very
attractive and pleasing to the eyes. He is always peaceful, calm and quiet and
very pleasing to the eyes and the mind.
TEXT 50
H HFH F= l
d d'HF~ ll 7 ll
padbhy nakha-mai-rey
vilasadbhy samarcatm
441
ht-padma-karik-dhiyam
kramytmany avasthitam
SYNONYMS
padbhymby His lotus feet; nakha-mai-reyby the light of the jewellike
nails on the toes; vilasadbhymglittering lotus feet; samarcatmpersons
who are engaged in worshiping them; ht-padma-karikthe whorl of the
lotus flower of the heart; dhiyamsituated; kramyaseizing; tmaniin
the heart; avasthitamsituated.
TRANSLATION
Real yogs meditate upon the transcendental form of the Lord as He stands
on the whorl of the lotus of their hearts, the jewellike nails of His lotus feet
glittering.
TEXT 51
F' F H d l
d F H"9 ll 7! ll
smayamnam abhidhyyet
snurgvalokanam
niyatenaika-bhtena
manas varadarabham
SYNONYMS
smayamnamthe Lord's smiling; abhidhyyetone should meditate upon
Him; sa-anurga-avalokanamone who is looking toward the devotees with
great affection; niyatenain this way, regularly; eka-bhtenawith great
442
attention; manaswith the mind; vara-da-abhamone should meditate
upon the greatest bestower of benedictions.
TRANSLATION
The Lord is always smiling, and the devotee should constantly see the Lord
in this form, as He looks very mercifully toward the devotee. In this way the
meditator should look toward the Supreme Personality of Godhead, the
bestower of all benedictions.
PURPORT
The word niyatena is very significant in this connection, for it indicates
that one should execute the meditation practice as stated above. One should
not manufacture a way of meditation on the Supreme Personality of Godhead,
but should follow the authorized stras and personalities. By this prescribed
method one can practice concentration upon the Lord until one is so fixed
that he remains in trance, thinking always of the form of the Lord. The word
used here is eka-bhtena, which means "with great attention and
concentration." If one concentrates on the descriptions of the bodily features
of the Lord, one will never fall down.
TEXT 52
H H ^ F " ' l
H F H ll 7- ll
eva bhagavato rpa
subhadra dhyyato mana
nirvty paray tra
sampanna na nivartate
443
SYNONYMS
evamthus; bhagavataof the Supreme Personality of Godhead;
rpamform; su-bhadramvery auspicious; dhyyatameditating;
manathe mind; nirvtybeing freed from all material contamination;
paraytranscendental; tramvery soon; sampannambeing enriched;
nanever; nivartatecome down.
TRANSLATION
One who meditates in this way, concentrating his mind upon the always
auspicious form of the Lord, is very soon freed from all material contamination,
and he does not come down from meditation upon the Lord.
PURPORT
This fixed meditation is called samdhi, or trance. A person constantly
engaged in the transcendental loving service of the Lord cannot be deviated
from meditating on the form of the Lord, as described herein. The
arcana-mrga, or the devotional path prescribed in the Pacartra system of
devotional service for worshiping the Deity in the temple, makes the devotee
think constantly of the Lord; that is samdhi, or trance. One who practices in
this way cannot deviate from the service of the Lord, and that makes him
perfect in the mission of human life.
TEXT 53
> Q l
FR = ll 7 ll
japa ca paramo guhya
444
ryat me nptmaja
ya sapta-rtra prapahan
pumn payati khecarn
SYNONYMS
japa cathe chanting mantra in this connection; paramavery, very;
guhyaconfidential; ryatmplease hear; mefrom me; npa-tmajaO
son of the King; yamwhich; sapta-rtramseven nights;
prapahanchanting; pumna person; payatican see; khe-carnhuman
beings who travel in space.
TRANSLATION
O son of the King, now I shall speak unto you the mantra which is to be
chanted with this process of meditation. One who carefully chants this mantra
for seven nights can see the perfect human beings flying in the sky.
PURPORT
Within this universe there is a planet called Siddhaloka. The inhabitants of
Siddhaloka are by nature perfect in the yoga achievements, which are of eight
varieties: one can become smaller than the smallest, lighter than the lightest,
or bigger than the biggest; one can immediately get whatever he likes, one can
even create a planet, etc. These are some of the yogic perfections. By virtue of
the laghim-siddhi, or purificatory process to become lighter than the lightest,
the inhabitants of Siddhaloka can fly in the sky without airplanes or airships.
It is hinted herein by Nrada Muni to Dhruva Mahrja that by meditating
upon the transcendental form of the Lord and at the same time chanting the
mantra one becomes so perfect within seven days that he can see the human
beings who fly in the sky. Nrada Muni uses the word japa, which indicates
that the mantra to be chanted is very confidential. One may ask, "If it is
445
confidential, why is it mentioned in the writing of rmad-Bhgavatam?" It is
confidential in this sense: one may receive a published mantra anywhere, but
unless it is accepted through the chain of disciplic succession, the mantra does
not act. It is said by authoritative sources that any mantra chanted without
having been received from the disciplic succession has no efficacy.
Another point established in this verse is that meditation should be carried
on with the chanting of a mantra. Chanting of the Hare Ka mantra is the
easiest process of meditation in this age. As soon as one chants the Hare Ka
mantra, he sees the forms of Ka, Rma and Their energies, and that is the
perfect stage of trance. One should not artificially try to see the form of the
Lord while chanting Hare Ka, but when the chanting is performed
offenselessly the Lord will automatically reveal Himself to the view of the
chanter. The chanter, therefore, has to concentrate on hearing the vibration,
and without extra endeavor on his part, the Lord will automatically appear.
TEXT 54
H HF " H l
" HF d " " N ' l
F HH' " " dHH ll 7H ll
o namo bhagavate vsudevya
mantrenena devasya
kuryd dravyamay budha
sapary vividhair dravyair
dea-kla-vibhgavit
SYNONYMS
oO my Lord; namaI offer my respectful obeisances; bhagavateunto
the Supreme Personality of Godhead; vsudevyaunto the Supreme Lord,
446
Vsudeva; mantreaby this hymn, or mantra; anenathis; devasyaof the
Lord; kurytone should do; dravyamaymphysical; budhaone who is
learned; saparymworship by the prescribed method; vividhaiwith
varieties; dravyaiparaphernalia; deaaccording to country; klatime;
vibhga-vitone who knows the divisions.
TRANSLATION
O namo bhagavate vsudevya. This is the twelve-syllable mantra for
worshiping Lord Ka. One should install the physical forms of the Lord, and
with the chanting of the mantra one should offer flowers and fruits and other
varieties of foodstuffs exactly according to the rules and regulations prescribed
by authorities. But this should be done in consideration of place, time, and
attendant conveniences and inconveniences.
PURPORT
O namo bhagavate vsudevya is known as the dvdakara-mantra. This
mantra is chanted by Vaiava devotees, and it begins with praava, or
okra. There is an injunction that those who are not brhmaas cannot
pronounce the praava mantra. But Dhruva Mahrja was born a katriya. He
at once admitted before Nrada Muni that as a katriya he was unable to
accept Nrada's instruction of renunciation and mental equilibrium, which are
the concern of a brhmaa. Still, although not a brhmaa but a katriya,
Dhruva was allowed, on the authority of Nrada, to pronounce the praava
okra. This is very significant. Especially in India, the caste brhmaas object
greatly when persons from other castes, who are not born in brhmaa
families, recite this praava mantra. But here is tacit proof that if a person
accepts the Vaiava mantra or Vaiava way of worshiping the Deity, he is
allowed to chant the praava mantra. In Bhagavad-gt the Lord personally
accepts that anyone, even one of a low species, can be elevated to the highest
position and go back home, back to Godhead, simply if he worships properly.
447
The prescribed rules, as stated here by Nrada Muni, are that one should
accept the mantra through a bona fide spiritual master and hear the mantra in
the right ear. Not only should one chant or murmur the mantra, but in front of
him he must have the Deity, or physical form of the Lord. Of course, when the
Lord appears it is no longer a physical form. For example, when an iron rod is
made red-hot in a fire, it is no longer iron; it is fire. Similarly, when we make a
form of the Lordwhether of wood or stone or metal or jewels or paint, or
even a form within the mindit is a bona fide, spiritual, transcendental form
of the Lord. Not only must one receive the mantra from the bona fide spiritual
master like Nrada Muni or his representative in the disciplic succession, but
one must chant the mantra. And not only must one chant, but he should also
offer whatever foodstuff is available in his part of the world, according to time
and convenience.
The method of worshipchanting the mantra and preparing the forms of
the Lordis not stereotyped, nor is it exactly the same everywhere. It is
specifically mentioned in this verse that one should take consideration of the
time, place and available conveniences. Our Ka consciousness movement is
going on throughout the entire world, and we also install Deities in different
centers. Sometimes our Indian friends, puffed up with concocted notions,
criticize, "This has not been done. That has not been done." But they forget
this instruction of Nrada Muni to one of the greatest Vaiavas, Dhruva
Mahrja. One has to consider the particular time, country and conveniences.
What is convenient in India may not be convenient in the Western countries.
Those who are not actually in the line of cryas, or who personally have no
knowledge of how to act in the role of crya, unnecessarily criticize the
activities of the ISKCON movement in countries outside of India. The fact is
that such critics cannot do anything personally to spread Ka consciousness.
If someone does go and preach, taking all risks and allowing all considerations
for time and place, it might be that there are changes in the manner of
worship, but that is not at all faulty according to stra. rmad Vrarghava
crya, an crya in the disciplic succession of the Rmnuja-sampradya, has
448
remarked in his commentary that calas, or conditioned souls who are born
in lower than dra families, can also be initiated according to circumstances.
The formalities may be slightly changed here and there to make them
Vaiavas.
Lord Caitanya Mahprabhu recommends that His name should be heard in
every nook and corner of the world. How is this possible unless one preaches
everywhere? The cult of Lord Caitanya Mahprabhu is bhgavata-dharma, and
He especially recommends ka-kath, or the cult of Bhagavad-gt and
rmad-Bhgavatam. He recommends that every Indian, considering this task
to be para-upakra, or welfare activity, take the Lord's message to other
residents of the world. "Other residents of the world" does not refer only to
those who are exactly like the Indian brhmaas and katriyas, or like the caste
brhmaas, who claim to be brhmaas because they were born in the families
of brhmaas. The principle that only Indians and Hindus should be brought
into the Vaiava cult is a mistaken idea. There should be propaganda to bring
everyone to the Vaiava cult. The Ka consciousness movement is meant
for this purpose. There is no bar to propagating the Ka consciousness
movement even among people who are born in cala, mleccha or yavana
families. Even in India, this point has been enunciated by rla Santana
Gosvm in his book Hari-bhakti-vilsa, which is smti and is the authorized
Vedic guide for Vaiavas in their daily behavior. Santana Gosvm says that
as bell metal can turn to gold when mixed with mercury in a chemical process,
so, by the bona fide dk, or initiation method, anyone can become a
Vaiava. One should take initiation from a bona fide spiritual master coming
in the disciplic succession, who is authorized by his predecessor spiritual
master. This is called dk-vidhna. Lord Ka states in Bhagavad-gt,
vyapritya: one should accept a spiritual master. By this process the entire
world can be converted to Ka consciousness.
TEXT 55
449
F = H " l
FS d d >= F ll 77 ll
salilai ucibhir mlyair
vanyair mla-phaldibhi
astkurukai crcet
tulasy priyay prabhum
SYNONYMS
salilaiby use of water; ucibhibeing purified; mlyaiby garlands;
vanyaiof forest flowers; mlaroots; phala-dibhiby different kinds of
vegetables and fruits; astathe newly grown grass; akurabuds;
aukaiby the skin of trees, such as the bhrja; caand; arcetshould
worship; tulasyby the tulas leaves; priyaywhich are very dear to the
Lord; prabhumthe Lord.
TRANSLATION
One should worship the Lord by offering pure water, pure flower garlands,
fruits, flowers and vegetables, which are available in the forest, or by collecting
newly grown grasses, small buds of flowers or even the skins of trees, and if
possible, by offering tulas leaves, which are very dear to the Supreme
PURPORT
It is specifically mentioned herein that tulas leaves are very dear to the
Supreme Personality of Godhead, and devotees should take particular care to
have tulas leaves in every temple and center of worship. In the Western
countries, while engaged in propagating the Ka consciousness movement,
we were brought great unhappiness because we could not find tulas leaves. We
450
are very much obliged, therefore, to our disciple rmat Govinda ds because
she has taken much care to grow tulas plants from seeds, and she has been
successful by the grace of Ka. Now tulas plants are growing in almost every
center of our movement.
Tulas leaves are very important in the method of worshiping the Supreme
Personality of Godhead. In this verse the word salilai means "by the water."
Of course, Dhruva Mahrja was worshiping on the bank of the Yamun. The
Yamun and the Ganges are sacred, and sometimes devotees in India insist
that the Deity must be worshiped with water of the Ganges or Yamun. But
here we understand dea-kla to mean "according to time and country." In the
Western countries there is no River Yamun or Gangeswater from such
sacred rivers is not available. Does this mean that the arc worship should for
that reason be stopped? No. Salilai refers to any waterwhatever is
availablebut it must be very clear and collected purely. That water can be
used. The other paraphernalia, such as flower garlands, fruits and vegetables,
should be collected according to the country and according to their
availability. Tulas leaves are very important for satisfying the Lord, so as far as
possible an arrangement should be made for growing tulas leaves. Dhruva
Mahrja was advised to worship the Lord with the fruits and flowers available
in the forest. In the Bhagavad-gt Ka frankly says that He accepts
vegetables, fruits, flowers, etc. One should not offer Lord Vsudeva anything
other than what is prescribed herein by the great authority Nrada Muni. One
cannot offer to the Deity according to one's whims; since these fruits and
vegetables are available anywhere in the universe, we should observe this small
point very attentively.
TEXT 56
=_ " = =H"9 H= l
HS H d ll 7 ll
451
labdhv dravyamaym arc
kity-ambv-diu vrcayet
bhttm muni nto
yata-v mita-vanya-bhuk
SYNONYMS
labdhvby getting; dravya-maymmade of physical elements;
arcmworshipable Deity; kitiearth; ambuwater; diubeginning
with; vor; arcayetworship; bhta-tmone who is fully self-controlled;
munia great personality; ntapeacefully; yata-vkcontrolling the
force of talking; mitafrugal; vanya-bhukeating whatever is available in the
forest.
TRANSLATION
It is possible to worship a form of the Lord made of physical elements such as
earth, water, pulp, wood and metal. In the forest one can make a form with no
more than earth and water and worship Him according to the above principles.
A devotee who has full control over his self should be very sober and peaceful
and must be satisfied simply with eating whatever fruits and vegetables are
available in the forest.
PURPORT
It is essential for a devotee to worship the form of the Lord and not only
meditate upon the form of the Lord within his mind with the chanting of the
mantra given by the spiritual master. The worship of the form must be present.
The impersonalist takes unnecessary trouble to meditate upon or worship
something impersonal, and the path is very precarious. We are not advised to
follow the impersonalist way of meditating on or worshiping the Lord. Dhruva
Mahrja was advised to worship a form made of earth and water because in
452
the jungle, if it is not possible to have a form made of metal, wood or stone, the
best process is to take earth mixed with water and make a form of the Lord and
worship Him. The devotee should not be anxious about cooking food;
whatever is available in the forest or in the city among the fruit and vegetable
groups should be offered to the Deity, and the devotee should be satisfied
eating that. He should not be anxious to have very palatable dishes. Of course,
wherever it is possible, one should offer the Deities the best foodstuffs,
prepared within the category of fruits and vegetables, cooked or uncooked.
The important factor is that the devotee should be regulated (mita-bhuk); that
is one of the good qualifications of a devotee. He should not hanker to satisfy
the tongue with a particular kind of foodstuff. He should be satisfied to eat
whatever prasda is available by the grace of the Lord.
TEXT 57
FH H= = l
d \ dF" ' " ' " l ll 7O ll
svecchvatra-caritair
acintya-nija-myay
kariyaty uttamalokas
tad dhyyed dhdaya-gamam
SYNONYMS
sva-icchby His own supreme will; avatraincarnation;
caritaiactivities; acintyainconceivable; nija-myayby His own
potency; kariyatiperforms; uttama-lokathe Supreme Personality of
Godhead; tatthat; dhyyetone should meditate; hdayam-gamamvery
attractive.
453
TRANSLATION
My dear Dhruva, besides worshiping the Deity and chanting the mantra
three times a day, you should meditate upon the transcendental activities of the
Supreme Personality of Godhead in His different incarnations, as exhibited by
His supreme will and personal potencies.
PURPORT
Devotional service comprises nine prescribed practiceshearing, chanting,
remembering, worshiping, serving, offering everything to the Deity, etc. Here
Dhruva Mahrja is advised not only to meditate on the form of the Lord, but
to think of His transcendental pastimes in His different incarnations.
Myvd philosophers take the incarnation of the Lord to be in the same
category as the ordinary living entity. This is a great mistake. The incarnation
of the Supreme Personality of Godhead is not forced to act by the material
laws of nature. The word svecch is used here to indicate that He appears out
of His supreme will. The conditioned soul is forced to accept a particular type
of body according to his karma given by the laws of material nature under the
direction of the Supreme Lord. But when the Lord appears, He is not forced by
the dictation of material nature; He appears as He likes by His own internal
potency. That is the difference. The conditioned soul accepts a particular type
of body, such as the body of a hog, by his work and by the superior authority of
material nature. But when Lord Ka appears in the incarnation of a boar, He
is not the same kind of hog as an ordinary animal. Ka appears as
Varha-avatra in an expansive feature which cannot be compared to an
ordinary hog's. His appearance and disappearance are inconceivable to us. In
the Bhagavad-gt it is clearly said that He appears by His own internal
potency for the protection of the devotees and the annihilation of the
nondevotees. A devotee should always consider that Ka does not appear as
an ordinary human being or ordinary beast; His appearance as Varha-mrti or
454
a horse or tortoise is an exhibition of His internal potency. In the
Brahma-sahit it is said, nanda-cinmaya-rasa-pratibhvitbhi: [Bs. 5.37] one
should not mistake the appearance of the Lord as a human being or a beast to
be the same as the birth of an ordinary conditioned soul, who is forced to
appear by the laws of nature, whether as an animal, as a human being or as a
demigod. This kind of thinking is offensive. Lord Caitanya Mahprabhu has
condemned the Myvds as offensive to the Supreme Personality of Godhead
because of their thinking that the Lord and the conditioned living entities are
one and the same.
Nrada advises Dhruva to meditate on the pastimes of the Lord, which is as
good as the meditation of concentrating one's mind on the form of the Lord.
As meditation on any form of the Lord is valuable, so is chanting of different
names of the Lord, such as Hari, Govinda and Nryaa. But in this age we are
especially advised to chant the Hare Ka mantra as enunciated in the stra:
Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma,
Rma Rma, Hare Hare.
TEXT 58
= H H H F H l
" H ll 7 ll
paricary bhagavato
yvatya prva-sevit
t mantra-hdayenaiva
prayujyn mantra-mrtaye
SYNONYMS
paricaryservice; bhagavataof the Personality of Godhead; yvatyaas
they are prescribed (as above mentioned); prva-sevitrecommended or
455
done by previous cryas; tthat; mantrahymns; hdayenawithin the
heart; evacertainly; prayujytone should worship; mantra-mrtayewho
is nondifferent from the mantra.
TRANSLATION
One should follow in the footsteps of previous devotees regarding how to
worship the Supreme Lord with the prescribed paraphernalia, or one should
offer worship within the heart by reciting the mantra to the Personality of
Godhead, who is nondifferent from the mantra.
PURPORT
It is recommended here that even if one cannot arrange to worship the
forms of the Lord with all recommended paraphernalia, one can simply think
about the form of the Lord and mentally offer everything recommended in the
stras, including flowers, candana pulp, conchshell, umbrella, fan and cmara.
One can meditate upon offering and chant the twelve-syllable mantra, o
namo bhagavate vsudevya. Since the mantra and the Supreme Personality of
Godhead are nondifferent, one can worship the form of the Lord with the
mantra in the absence of physical paraphernalia. The story of the brhmaa
who worshiped the Lord within his mind, as related in Bhakti-rasmta-sindhu,
or The Nectar of Devotion, should be consulted in this connection. If
paraphernalia is not present physically, one can think of the items and offer
them to the Deity by chanting the mantra. Such are the liberal and potent
facilities in the process of devotional service.
TEXTS 59-60
H d F H=F = l
= H = ll 7\ ll
456
F F HH' l
" { "9 " ll ll
eva kyena manas
vacas ca mano-gatam
paricaryamo bhagavn
bhaktimat-paricaryay
pusm amyin samyag
bhajat bhva-vardhana
reyo diaty abhimata
yad dharmdiu dehinm
SYNONYMS
evamthus; kyenaby the body; manasby the mind; vacasby the
words; caalso; mana-gatamsimply by thinking of the Lord;
paricaryamaengaged in the devotional service; bhagavnthe Supreme
Personality of Godhead; bhakti-mataccording to the regulative principles of
devotional service; paricaryayby worshiping the Lord; pusmof the
devotee; amyinmwho is sincere and serious; samyakperfectly;
bhajatmengaged in devotional service; bhva-vardhanathe Lord, who
increases the ecstasy of the devotee; reyaultimate goal; diatibestows;
abhimatamdesire; yatas they are; dharma-diuregarding spiritual life
and economic development; dehinmof the conditioned souls.
TRANSLATION
Anyone who thus engages in the devotional service of the Lord, seriously
and sincerely, with his mind, words and body, and who is fixed in the activities
of the prescribed devotional methods, is blessed by the Lord according to his
desire. If a devotee desires material religiosity, economic development, sense
457
gratification or liberation from the material world, he is awarded these results.
PURPORT
Devotional service is so potent that one who renders devotional service can
receive whatever he likes as a benediction from the Supreme Personality of
Godhead. The conditioned souls are very much attached to the material world,
and thus by performing religious rites they want the material benefits known
as dharma and artha.
TEXT 61
H> " F l
H { H ll ! ll
virakta cendriya-ratau
bhakti-yogena bhyas
ta nirantara-bhvena
bhajetddh vimuktaye
SYNONYMS
virakta cacompletely renounced order of life; indriya-ratauin the matter
of sense gratification; bhakti-yogenaby the process of devotional service;
bhyaswith great seriousness; tamunto Him (the Supreme);
nirantaraconstantly, twenty-four hours daily; bhvenain the topmost stage
of ecstasy; bhajetamust worship; addhdirectly; vimuktayefor liberation.
TRANSLATION
If one is very serious about liberation, he must stick to the process of
transcendental loving service, engaging twenty-four hours a day in the highest
458
stage of ecstasy, and he must certainly be aloof from all activities of sense
gratification.
PURPORT
There are different stages of perfection according to different persons'
objectives. Generally people are karms, for they engage in activities of sense
gratification. Above the karms are the jns, who are trying to become
liberated from material entanglement. Yogs are still more advanced because
they meditate on the lotus feet of the Supreme Personality of Godhead. And
above all these are the devotees, who simply engage in the transcendental
loving service of the Lord; they are situated seriously on the topmost platform
of ecstasy.
Here Dhruva Mahrja is advised that if he has no desire for sense
gratification, then he should directly engage himself in the transcendental
loving service of the Lord. The path of apavarga, or liberation, begins from the
stage called moka. In this verse the word vimuktaye, "for liberation," is
especially mentioned. If one wants to he happy within this material world, he
may aspire to go to the different material planetary systems where there is a
higher standard of sense gratification, but real moka, or liberation, is
performed without any such desire. This is explained in the
Bhakti-rasmta-sindhu by the term anybhilit-nyam [Cc. Madhya 19.167],
"without desire for material sense gratification." For persons who are still
inclined to enjoy material life in different stages or on different planets, the
stage of liberation in bhakti-yoga is not recommended. Only persons who are
completely free from the contamination of sense gratification can execute
bhakti-yoga, or the process of devotional service, very purely. The activities on
the path of apavarga up to the stages of dharma, artha and kma are meant for
sense gratification, but when one comes to the stage of moka, the
impersonalist liberation, the practitioner wants to merge into the existence of
the Supreme. But that is also sense gratification. When one goes above the
stage of liberation, however, he at once becomes one of the associates of the
459
Lord to render transcendental loving service. That is technically called
vimukti. For this specific vimukti liberation, Nrada Muni recommends that
one directly engage himself in devotional service.
TEXT 62
$ F = d l
' H >== ll - ll
ity uktas ta parikramya
praamya ca nprbhaka
yayau madhuvana puya
hare caraa-carcitam
SYNONYMS
itithus; uktabeing spoken; tamhim (Nrada Muni); parikramyaby
circumambulating; praamyaby offering obeisances; caalso;
npa-arbhakathe boy of the King; yayauwent to; madhuvanama forest
in Vndvana known as Madhuvana; puyamwhich is auspicious and pious;
hareof the Lord; caraa-carcitamimprinted by the lotus feet of Lord
Ka.
TRANSLATION
When Dhruva Mahrja, the son of the King, was thus advised by the great
sage Nrada, he circumambulated Nrada, his spiritual master, and offered him
respectful obeisances. Then he started for Madhuvana, which is always
imprinted with the lotus footprints of Lord Ka and which is therefore
especially auspicious.
460
TEXT 63
H F H8 ' l
d F F 3H= ll ll
tapo-vana gate tasmin
pravio 'nta-pura muni
arhitrhaako rj
sukhsna uvca tam
SYNONYMS
tapa-vanamthe forest path where Dhruva Mahrja executed his austerity;
gatehaving thus approached; tasminthere; praviahaving entered;
anta-puramwithin the private house; munithe great sage Nrada;
arhitabeing worshiped; arhaakaby respectful behavior; rjby the
King; sukha-snawhen he comfortably sat on his seat; uvcasaid;
tamunto him (the King).
TRANSLATION
After Dhruva entered Madhuvana Forest to execute devotional service, the
great sage Nrada thought it wise to go to the King to see how he was faring
within the palace. When Nrada Muni approached, the King received him
properly, offering him due obeisances. After being seated comfortably, Nrada
began to speak.
TEXT 64
" 3H=
d 'F " l
461
d H d ' H~ F ll H ll
nrada uvca
rjan ki dhyyase drgha
mukhena pariuyat
ki v na riyate kmo
dharmo vrthena sayuta
SYNONYMS
nrada uvcathe great sage Nrada Muni said; rjanmy dear King;
kimwhat; dhyyasethinking of; drghamvery deeply; mukhenawith
your face; pariuyatas if drying up; kim vwhether; nanot;
riyatebeen lost; kmasense gratification; dharmareligious rituals;
vor; arthenawith economic development; sayutaalong with.
TRANSLATION
The great sage Nrada inquired: My dear King, your face appears to be
withering up, and you look like you have been thinking of something for a very
long time. Why is that? Have you been hampered in following your path of
religious rites, economic development and sense gratification?
PURPORT
The four stages of advancement of human civilisation are religiosity,
economic development, sense gratification and, for some, the stage of
liberation. Nrada Muni did not inquire from the King about his liberation,
but only regarding the state management, which is meant for advancement of
the three principles religiosity, economic development and sense gratification.
Since those who engage in such activities are not interested in liberation,
Nrada did not inquire from the King about this. Liberation is meant for
462
persons who have lost all interest in religious ritualistic ceremonies, economic
development and sense gratification.
TEXT 65
H=
F Nd N Q M d l
H F H9 F dH ll 7 ll
rjovca
suto me blako brahman
straienkarutman
nirvsita paca-vara
saha mtr mahn kavi
SYNONYMS
rj uvcathe King replied; sutason; memy; blakatender boy;
brahmanmy dear brhmaa; straienaone who is too addicted to his wife;
akaru-tmanone who is very hard of heart and without mercy;
nirvsitais banished; paca-varaalthough the boy is five years old;
sahawith; mtrmother; mahngreat personality; kavidevotee.
TRANSLATION
The King replied: O best of the brhmaas, I am very much addicted to my
wife, and I am so fallen that I have abandoned all merciful behavior, even to my
son, who is only five years old. I have banished him and his mother, even
though he is a great soul and a great devotee.
463
PURPORT
In this verse there are some specific words which are to be understood very
carefully. The King said that since he was very much addicted to his wife, he
had lost all his mercy. That is the result of becoming too affectionate toward
women. The King had two wives; the first wife was Sunti, and the second was
Suruci. He was too attached to the second wife, however, so he could not
behave well with Dhruva Mahrja. That was the cause of Dhruva's leaving
home to perform austerities. Although as a father the King was affectionate
toward his son, he minimized his affection for Dhruva Mahrja because he
was too much addicted to the second wife. Now he was repenting that both
Dhruva Mahrja and his mother, Sunti, were practically banished. Dhruva
Mahrja went to the forest, and since his mother was being neglected by the
King, she was therefore almost banished also. The King repented having
banished his boy, for Dhruva was only five years old and a father should not
banish his wife and children or neglect their maintenance. Repentant over his
neglect of both Sunti and her son, he was morose, and his face appeared
withered. According to Manu-smti, one should never desert his wife and
children. In a case where the wife and children are disobedient and do not
follow the principles of home life, they are sometimes given up. But in the case
of Dhruva Mahrja this was not applicable because Dhruva was very
mannerly and obedient. Moreover, he was a great devotee. Such a person is
never to be neglected, yet the King was obliged to banish him. Now he was
very sorry.
TEXT 66
~ H N QF" d H d l
' N ll ll
464
apy antha vane brahman
m smdanty arbhaka vk
rnta ayna kudhita
parimlna-mukhmbujam
SYNONYMS
apicertainly; anthamwithout being protected by anyone; vanein the
forest; brahmanmy dear brhmaa; mwhether or not; smadid not;
adantidevour; arbhakamthe helpless boy; vkwolves; rntambeing
fatigued; aynamlying down; kudhitambeing hungry;
parimlnaemaciated; mukha-ambujamhis face, which is just like a lotus
flower.
TRANSLATION
My dear brhmaa, the face of my son was just like a lotus flower. I am
thinking of his precarious condition. He is unprotected, and he might he very
hungry. He might have lain down somewhere in the forest, and the wolves
might have attacked him to eat his body.
TEXT 67
N " MF ' l
' "F ll O ll
aho me bata daurtmya
str-jitasyopadhraya
yo 'ka premrurukanta
nbhyanandam asattama
465
SYNONYMS
ahoalas; memy; batacertainly; daurtmyamcruelty;
str-jitasyaconquered by a woman; upadhrayajust think of me in this
regard; yawho; akamlap; premout of love; rurukantamtrying to
rise onto it; nanot; abhyanandamreceived properly; asat-tamathe most
cruel.
TRANSLATION
Alas, just see how I was conquered by my wife! Just imagine my cruelty!
Out of love and affection the boy was trying to get up on my lap, but I did not
receive him, nor did I even pat him for a moment. Just imagine how
hardhearted I am.
TEXT 68
" 3H=
= FH " H R H l
HH H U ll ll
nrada uvca
m m uca sva-tanaya
deva-gupta vimpate
tat-prabhvam avijya
prvkte yad-yao jagat
SYNONYMS
nrada uvcathe great sage Nrada said; mdo not; mdo not;
ucabe aggrieved; sva-tanayamof your own son; deva-guptamhe is well
466
protected by the Lord; vim-pateO master of human society; tathis;
prabhvaminfluence; avijyawithout knowing; prvktewidespread;
yatwhose; yaareputation; jagatall over the world.
TRANSLATION
The great sage Nrada replied: My dear King, please do not he aggrieved
about your son. He is well protected by the Supreme Personality of Godhead.
Although you have no actual information of his influence, his reputation is
already spread all over the world.
PURPORT
Sometimes when we hear that great sages and devotees go to the forest and
engage themselves in devotional service or meditation, we become surprised:
how can one live in the forest and not be taken care of by anyone? But the
answer, given by a great authority, Nrada Muni, is that such persons are well
protected by the Supreme Personality of Godhead. aragati, or surrender,
means acceptance or firm belief that wherever the surrendered soul lives he is
always protected by the Supreme Personality of Godhead; he is never alone or
unprotected. Dhruva Mahrja's affectionate father thought his young boy,
only five years old, to be in a very precarious position in the jungle, but Nrada
Muni assured him, "You do not have sufficient information about the
influence of your son." Anyone who engages in devotional service, anywhere
within this universe, is never unprotected.
TEXT 69
F " d d d H d l
= H FH ll \ ll
467
sudukara karma ktv
loka-plair api prabhu
aiyaty acirato rjan
yao vipulayas tava
SYNONYMS
su-dukaramimpossible to perform; karmawork; ktvafter performing;
loka-plaiby great personalities; apieven; prabhuquite competent;
aiyatiwill come back; aciratawithout delay; rjanmy dear King;
yaareputation; vipulayancausing to become great; tavayour.
TRANSLATION
My dear King, your son is very competent. He will perform activities which
would he impossible even for great kings and sages. Very soon he will complete
his task and come back home. You should know that he will also spread your
reputation all over the world.
PURPORT
Here in this verse Nrada Muni has described Dhruva Mahrja as prabhu.
This word is applicable to the Supreme Personality of Godhead. Sometimes the
spiritual master is addressed as Prabhupda. Prabhu means "the Supreme
Personality of Godhead," and pda means "post." According to Vaiava
philosophy, the spiritual master occupies the post of the Supreme Personality
of Godhead, or in other words he is the bona fide representative of the
Supreme Lord. Dhruva Mahrja is also described here as prabhu because he is
an crya of the Vaiava school. Another meaning of prabhu is "master of the
senses," just like the word svm. Another significant word is sudukaram, "very
difficult to perform." What was the task that Dhruva Mahrja undertook?
The most difficult task in life is to satisfy the Supreme Personality of Godhead,
468
and Dhruva Mahrja would be able to do that. We must remember that
Dhruva Mahrja was not fickle; he was determined to execute his service and
then come back. Every devotee, therefore, should be determined that in this
life he will be able to satisfy the Supreme Personality of Godhead and by that
process go back home, back to Godhead. That is the perfection of the highest
mission of life.
TEXT 70
3H=
$ " H9 H l
" HH= ll O ll
maitreya uvca
iti devari prokta
virutya jagat-pati
rja-lakmm andtya
putram evnvacintayat
SYNONYMS
maitreya uvcathe great sage Maitreya said; itithus; devariby the
great sage Nrada; proktamspoken; virutyahearing; jagat-patithe
King; rja-lakmmthe opulence of his big kingdom; andtyawithout
taking care of; putramhis son; evacertainly; anvacintayatbegan to think
of him.
TRANSLATION
The great Maitreya continued: The King, Uttnapda, after being advised by
Nrada Muni, practically gave up all duties in relation with his kingdom, which
469
was very vast and wide, opulent like the goddess of fortune, and he simply
began to think of his son Dhruva.
TEXT 71
9 F HH l
F =" " 9 ll O! ll
tatrbhiikta prayatas
tm upoya vibhvarm
samhita paryacarad
y-deena pruam
SYNONYMS
tatrathereupon; abhiiktaafter taking a bath; prayatawith great
attention; tmthat; upoyafasting; vibhvarmnight; samhitaperfect
attention; paryacaratworshiped; iby the great sage Nrada; deenaas
advised; pruamthe Supreme Personality of Godhead.
TRANSLATION
Elsewhere, Dhruva Mahrja, having arrived at Madhuvana, took his bath in
the River Yamun and observed fasting in the night with great care and
attention. After that, as advised by the great sage Nrada, he engaged himself in
worshiping the Supreme Personality of Godhead.
PURPORT
The significance of this particular verse is that Dhruva Mahrja acted
exactly according to the advice of his spiritual master, the great sage Nrada.
rla Vivantha Cakravart also advises that if we want to be successful in our
470
attempt to go back to Godhead, we must very seriously act according to the
instruction of the spiritual master. That is the way of perfection. There need
be no anxiety over attaining perfection because if one follows the instruction
given by the spiritual master he is sure to attain perfection. Our only concern
should be how to execute the order of the spiritual master. A spiritual master is
expert in giving special instructions to each of his disciples, and if the disciple
executes the order of the spiritual master, that is the way of his perfection.
TEXT 72
d~N" l
H F F '= ll O- ll
tri-rtrnte tri-rtrnte
kapittha-badarana
tma-vtty-anusrea
msa ninye 'rcayan harim
SYNONYMS
trithree; rtra-anteat the end of night; trithree; rtra-anteat the end
of night; kapittha-badarafruits and berries; aanaeating; tma-vttijust
to preserve the body; anusreaas it was necessary, minimum; msamone
month; ninyepassed away; arcayanworshiping; harimthe Supreme
TRANSLATION
For the first month Dhruva Mahrja ate only fruits and berries on every
third day, only to keep his body and soul together, and in this way he
progressed in his worship of the Supreme Personality of Godhead.
471
PURPORT
Kapittha is a flower which is known in Indian vernacular as kayeta. We do
not find an English equivalent for the name of this flower, but its fruit is
generally not accepted by human beings; it is eaten by monkeys in the forest.
Dhruva Mahrja, however, accepted such fruits, not for luxurious feasting but
just to keep his body and soul together. The body needs food, but a devotee
should not accept foodstuff to satisfy the tongue in sense gratification. It is
recommended in Bhagavad-gt that one should accept as much food as
necessary to keep the body fit, but one should not eat for luxury. Dhruva
Mahrja is an crya, and by undergoing severe austerities and penances he
teaches us how one should execute devotional service. We must carefully know
the process of Dhruva Mahrja's service; how severely he passed his days will
be shown in later verses. We should always remember that to become a bona
fide devotee of the Lord is not an easy task, but in this age, by the mercy of
Lord Caitanya, it has been made very easy. But if we do not follow even the
liberal instructions of Lord Caitanya, how can we expect to discharge our
regular duties in devotional service? It is not possible in this age to follow
Dhruva Mahrja in his austerity, but the principles must be followed; we
should not disregard the regulative principles given by our spiritual master, for
they make it easier for the conditioned soul. As far as our ISKCON movement
is concerned, we simply ask that one observe the four prohibitive rules, chant
sixteen rounds and, instead of indulging in luxurious eating for the tongue,
simply accept prasda offered to the Lord. This does not mean that with our
fasting the Lord should also fast. The Lord should be given foodstuff which is
as nice as possible. But we should not make it a point to satisfy our own
tongues. As far as possible we should accept simple foodstuff, just to keep the
body and soul together to execute devotional service.
It is our duty to remember always that in comparison to Dhruva Mahrja
we are insignificant. We cannot do anything like what Dhruva Mahrja did
for self-realization because we are absolutely incompetent to execute such
472
service. But by Lord Caitanya's mercy we have been given all concessions
possible for this age, so at least we should always remember that neglect of our
prescribed duties in devotional service will not make us successful in the
mission we have undertaken. It is our duty to follow in the footsteps of Dhruva
Mahrja, for he was very determined. We should also be determined to finish
our duties in executing devotional service in this life; we should not wait for
another life to finish our job.
TEXT 73
= ~ F 9B 9B ' d " l
" d '= H ll O ll
dvitya ca tath msa
ahe ahe 'rbhako dine
ta-pardibhi rai
ktnno 'bhyarcayan vibhum
SYNONYMS
dvityamthe next month; caalso; tathas mentioned above;
msammonth; ahe aheevery sixth day; arbhakathe innocent boy;
dineon days; ta-para-dibhiby grasses and leaves; raiwhich were
dry; kta-annamade for his food; abhyarcayanand thus continued his
method of worship; vibhumfor the Supreme Personality of Godhead.
TRANSLATION
In the second month Dhruva Mahrja ate only every six days, and for his
eatables he took dry grass and leaves. Thus he continued his worship.
473
TEXT 74
=F H H ' l
= 3\ d 'HF' ll OH ll
ttya cnayan msa
navame navame 'hani
ab-bhaka uttamalokam
updhvat samdhin
SYNONYMS
ttyamthe third month; caalso; nayanpassing; msamone month;
navame navameon each ninth; ahanion the day; ap-bhakadrinking
water only; uttama-lokamthe Supreme Personality of Godhead, who is
worshiped by selected verses; updhvatworshiped; samdhinin trance.
TRANSLATION
In the third month he drank water only every nine days. Thus he remained
completely in trance and worshiped the Supreme Personality of Godhead, who
is adored by selected verses.
TEXT 75
= ~ H F " " ' l
H F '" H' ll O7 ll
caturtham api vai msa
dvdae dvdae 'hani
vyu-bhako jita-vso
474
dhyyan devam adhrayat
SYNONYMS
caturthamfourth; apialso; vaiin that way; msamthe month; dvdae
dvdaeon the twelfth; ahaniday; vyuair; bhakaeating;
jita-vsacontrolling the breathing process; dhyyanmeditating;
devamthe Supreme Lord; adhrayatworshiped.
TRANSLATION
In the fourth month Dhruva Mahrja became a complete master of the
breathing exercise, and thus he inhaled air only every twelfth day. In this way
he became completely fixed in his position and worshiped the Supreme
TEXT 76
F R F l
' N Q " d F~ F~ H= ll O ll
pacame msy anuprpte
jita-vso nptmaja
dhyyan brahma padaikena
tasthau sthur ivcala
SYNONYMS
pacamein the fifth; msiin the month; anuprptebeing situated;
jita-vsaand still controlling the breathing; npa-tmajathe son of the
King; dhyyanmeditating; brahmathe Supreme Personality of Godhead;
pad ekenawith one leg; tasthaustood; sthujust like a column;
475
ivalike; acalawithout movement.
TRANSLATION
By the fifth month, Mahrja Dhruva, the son of the King, had controlled
his breathing so perfectly that he was able to stand on only one leg, just as a
column stands, without motion, and concentrate his mind fully on the
Parabrahman.
TEXT 77
FH d " " l
'H ^ " d ll OO ll
sarvato mana kya
hdi bhtendriyayam
dhyyan bhagavato rpa
ndrkt kicanparam
SYNONYMS
sarvatain all respects; manamind; kyaconcentrating; hdiin the
heart; bhta-indriya-ayamresting place of the senses and the objects of the
senses; dhyyanmeditating; bhagavataof the Supreme Personality of
Godhead; rpamform; na adrktdid not see; kicanaanything;
aparamelse.
TRANSLATION
He completely controlled his senses and their objects, and in this way he
fixed his mind, without diversion to anything else, upon the form of the
476
PURPORT
The yogic principles of meditation are clearly explained here. One has to
fix one's mind upon the form of the Supreme Personality of Godhead without
diversion to any other objective. It is not that one can meditate or concentrate
on an impersonal objective. To try to do so is simply a waste of time, for it is
unnecessarily troublesome, as explained in Bhagavad-gt.
TEXT 78
' "" ' 9 l
N Q 'F d>d ll O ll
dhra mahad-dn
pradhna-puruevaram
brahma dhrayamasya
trayo lok cakampire
SYNONYMS
dhramrepose; mahat-dnmof the material sum total known as the
mahat-tattva; pradhnathe chief; purua-varammaster of all living
entities; brahmathe Supreme Brahman, the Personality of Godhead;
dhrayamasyahaving taken into the heart; trayathe three planetary
systems; lokall the planets; cakampirebegan to tremble.
TRANSLATION
When Dhruva Mahrja thus captured the Supreme Personality of Godhead,
who is the refuge of the total material creation and who is the master of all
477
living entities, the three worlds began to tremble.
PURPORT
In this verse the particular word brahma is very significant. Brahman refers
to one who not only is the greatest, but has the potency to expand to an
unlimited extent. How was it possible for Dhruva Mahrja to capture
Brahman within his heart? This question has been very nicely answered by
Jva Gosvm. He says that the Supreme Personality of Godhead is the origin
of Brahman, for since He comprises everything material and spiritual, there
cannot be anything greater than He. In the Bhagavad-gt also the Supreme
Godhead says, "I am the resting place of Brahman." Many persons, especially
the Myvd philosophers, consider Brahman the biggest, all-expanding
substance, but according to this verse and other Vedic literatures, such as
Bhagavad-gt, the resting place of Brahman is the Supreme Personality of
Godhead, just as the resting place of the sunshine is the sun globe. rla Jva
Gosvm, therefore, says that since the transcendental form of the Lord is the
seed of all greatness, He is the Supreme Brahman. Since the Supreme
Brahman was situated in the heart of Dhruva Mahrja, he became heavier
than the heaviest, and therefore everything trembled in all three worlds and in
the spiritual world.
The mahat-tattva, or the sum total of the material creation, is to be
understood to be the ultimate end of all universes, including all the living
entities therein. Brahman is the resort of the mahat-tattva, which includes all
material and spiritual entities. It is described in this connection that the
Supreme Brahman, the Personality of Godhead, is the master of both pradhna
and purua. Pradhna means subtle matter, such as ether. purua means the
spiritual spark living entities who are entangled in that subtle material
existence. These may also be described as par prakti and apar prakti, as
stated in Bhagavad-gt. Ka, being the controller of both the praktis, is thus
the master of pradhna and purua. In the Vedic hymns also the Supreme
Brahman is described as anta-pravia st. This indicates that the Supreme
478
Personality of Godhead is controlling everything and entering into everything.
The Brahma-sahit (5.35) further confirms this.
Antara-stha-paramu-cayntara-stham: He has entered not only the
universes, but even the atom. In Bhagavad-gt (10.42) Ka also says,
viabhyham ida ktsnam. The Supreme Personality of Godhead controls
everything by entering into everything. By associating constantly with the
Supreme Personality in his heart, Dhruva Mahrja naturally became equal to
the greatest, Brahman, by His association, and thus became the heaviest, and
the entire universe trembled. In conclusion, a person who always concentrates
on the transcendental form of Ka within his heart can very easily strike the
whole world with wonder at his activities. This is the perfection of yoga
performance, as confirmed in Bhagavad-gt (6.47). Yoginm api sarvem: of
all yogs, the bhakti-yog, who thinks of Ka always within his heart and
engages in His loving transcendental service, is the topmost. Ordinary yogs
can exhibit wonderful material activities, known as aa-siddhi, eight kinds of
yogic perfection, but a pure devotee of the Lord can surpass these perfections
by performing activities which can make the whole universe tremble.
TEXT 79
" d" F ~ H d
FF~ "S BB l
' " 'B
H F " " ll O\ ll
yadaika-pdena sa prthivrbhakas
tasthau tad-aguha-nipit mah
nanma tatrrdham ibhendra-dhihit
tarva savyetarata pade pade
479
SYNONYMS
yadwhen; ekawith one; pdenaleg; saDhruva Mahrja;
prthivathe King's; arbhakachild; tasthauremained standing;
tat-aguhahis big toe; nipitbeing pressed; mahthe earth;
nanmabent down; tatrathen; ardhamhalf; ibha-indrathe king of
elephants; dhihitbeing situated; tar ivalike a boat;
savya-itarataright and left; pade padein every step.
TRANSLATION
As Dhruva Mahrja, the King's son, kept himself steadily standing on one
leg, the pressure of his big toe pushed down half the earth, just as an elephant
being carried on a boat rocks the boat left and right with his every step.
PURPORT
The most significant expression in this verse is prthivrbhaka, son of the
King. When Dhruva Mahrja was at home, although he was a king's son, he
was prevented from getting on the lap of his father. But when he became
advanced in self-realization, or devotional service, by the pressure of his toe he
could push down the whole earth. That is the difference between ordinary
consciousness and Ka consciousness. In ordinary consciousness a king's son
may be refused something even by his father, but when the same person
becomes fully Ka conscious within his heart, he can push down the earth
with the pressure of his toe.
One cannot argue, "How is it that Dhruva Mahrja, who was prevented
from getting up on the lap of his father, could press down the whole earth?"
This argument is not very much appreciated by the learned, for it is an
example of nagna-mtk logic. By this logic one would think that because his
mother in her childhood was naked, she should remain naked even when she is
480
grown up. The stepmother of Dhruva Mahrja might have been thinking in a
similar way: since she had refused to allow him to get up on the lap of his
father, how could Dhruva perform such wonderful activities as pressing down
the whole earth? She must have been very surprised when she learned that
Dhruva Mahrja, by concentrating constantly on the Supreme Personality of
Godhead within his heart, could press down the entire earth, like an elephant
who presses down the boat on which it is loaded.
TEXT 80
F' H
'F ' l
d HFB
F d ll ll
tasminn abhidhyyati vivam tmano
dvra nirudhysum ananyay dhiy
lok nirucchvsa-nipit bha
sa-loka-pl araa yayur harim
SYNONYMS
tasminDhruva Mahrja; abhidhyyatiwhen meditating with full
concentration; vivam tmanathe total body of the universe; dvramthe
holes; nirudhyaclosed; asumthe life air; ananyaywithout being
diverted; dhiymeditation; lokall the planets; nirucchvsahaving
stopped breathing; nipitthus being suffocated; bhamvery soon;
sa-loka-plall the great demigods from different planets;
araamshelter; yayutook; harimof the Supreme Personality of
Godhead.
481
TRANSLATION
When Dhruva Mahrja became practically one in heaviness with Lord
Viu, the total consciousness, due to his fully concentrating, and closing all
the holes of his body, the total universal breathing became choked up, and all
the great demigods in all the planetary systems felt suffocated and thus took
shelter of the Supreme Personality of Godhead.
PURPORT
When hundreds of persons are sitting in an airplane, although they remain
individual units, they each share in the total force of the airplane, which runs
at thousands of miles per hour; similarly, when unit energy is identified with
the service of the total energy, the unit energy becomes as powerful as the total
energy. As explained in the previous verse, Dhruva Mahrja, because of his
spiritual advancement, became almost the total heaviness, and thus he pressed
down the whole earth. Moreover, by such spiritual power his unit body became
the total body of the universe. Thus when he closed the holes of his unit body
to firmly concentrate his mind on the Supreme Personality of Godhead, all the
units of the universenamely all the living entities, including the big
demigodsfelt the pressure of suffocation, as if their breathing were being
choked. Therefore they all took shelter of the Supreme Personality of Godhead
because they were perplexed as to what had happened.
This example of Dhruva Mahrja's closing the holes of his personal body
and thereby closing the breathing holes of the total universe clearly indicates
that a devotee, by his personal devotional service, can influence all the people
of the whole world to become devotees of the Lord. lf there is only one pure
devotee in pure Ka consciousness, he can change the total consciousness of
the world into Ka consciousness. This is not very difficult to understand if
we study the behavior of Dhruva Mahrja.
482
TEXT 81
"H 3=
H H" H '
==FFH' l
H' H
R H H ll ! ll
dev cu
naiva vidmo bhagavan pra-rodha
carcarasykhila-sattva-dhmna
vidhehi tan no vjind vimoka
prpt vaya tv araa arayam
SYNONYMS
dev cuall the demigods said; nanot; evamthus; vidmawe can
understand; bhagavanO Personality of Godhead; pra-rodhamhow we
feel our breathing choked; caramoving; acarasyanot moving;
akhilauniversal; sattvaexistence; dhmnathe reservoir of;
vidhehikindly do the needful; tattherefore; naour; vjintfrom the
danger; vimokamliberation; prptapproaching; vayamall of us;
tvmunto You; araamshelter; arayamworthy to be taken shelter of.
TRANSLATION
The demigods said: Dear Lord, You are the refuge of all moving and
nonmoving living entities. We feel all living entities to be suffocating, their
breathing processes choked up. We have never experienced such a thing. Since
You are the ultimate shelter of all surrendered souls, we have therefore
approached You; kindly save us from this danger.
483
PURPORT
Dhruva Mahrja's influence, attained by executing devotional service unto
the Lord, was felt even by the demigods, who had never before experienced
such a situation. Because of Dhruva Mahrja's controlling his breathing, the
entire universal breathing process was choked. It is by the will of the Supreme
Personality of Godhead that material entities cannot breathe whereas spiritual
entities are able to breathe; material entities are products of the Lord's
external energy, whereas spiritual entities are products of the Lord's internal
energy. The demigods approached the Supreme Personality of Godhead, who is
the controller of both kinds of entities, in order to know why their breathing
was choked. The Supreme Lord is the ultimate goal for the solution to all
problems within this material world. In the spiritual world there are no
problems, but the material world is always problematic. Since the Supreme
Personality of Godhead is the master of both the material and spiritual worlds,
it is better to approach Him in all problematic situations. Those who are
devotees, therefore, have no problems in this material world. Viva
pra-sukhyate (Caitanya-candrmta): devotees are free from all problems
because they are fully surrendered unto the Supreme Personality of Godhead.
For a devotee, everything in the world is very pleasing because he knows how
to use everything in the transcendental loving service of the Lord.
TEXT 82
H H=
8 N F "
H FH' l
H ' F
" " F l ll - ll
484
r-bhagavn uvca
m bhaia bla tapaso duratyayn
nivartayiye pratiyta sva-dhma
yato hi va pra-nirodha sd
auttnapdir mayi sagattm
SYNONYMS
r-bhagavn uvcathe Supreme Personality of Godhead replied; m
bhaiado not be afraid; blamthe boy Dhruva; tapasaby his severe
austerity; duratyaytstrongly determined; nivartayiyeI shall ask him to
stop this; pratiytayou can return; sva-dhmayour own respective homes;
yatafrom whom; hicertainly; vayour; pra-nirodhachoking the
life air; sthappened; auttnapdion account of the son of King
Uttnapda; mayiunto Me; sagata-tmfully absorbed in thought of Me.
TRANSLATION
The Supreme Personality of Godhead replied: My dear demigods, do not be
perturbed by this. It is due to the severe austerity and full determination of the
son of King Uttnapda, who is now fully absorbed in thought of Me. He has
obstructed the universal breathing process. You can safely return to your
respective homes. I shall stop this boy in his severe acts of austerities, and you
will be saved from this situation.
PURPORT
Here one word, sagattm, is misinterpreted by the Myvd
philosophers, who say that the self of Dhruva Mahrja became one with the
Supreme Self, the Personality of Godhead. The Myvd philosophers want to
prove by this word that the Supersoul and the individual soul become united
in this way and that after such unification the individual soul has no separate
485
existence. But here it is clearly said by the Supreme Lord that Dhruva
Mahrja was so absorbed in meditation on the thought of the Supreme
Personality of Godhead that He Himself, the universal consciousness, was
attracted to Dhruva. In order to please the demigods, He wanted to go Himself
to Dhruva Mahrja to stop him from this severe austerity. The Myvd
philosophers' conclusion that the Supersoul and the individual soul become
united is not supported by this statement. Rather, the Supersoul, the
Personality of Godhead, wanted to stop Dhruva Mahrja from this severe
austerity.
By pleasing the Supreme Personality of Godhead, one pleases everyone, just
as by watering the root of a tree one satisfies every branch, twig and leaf of the
tree. lf one can attract the Supreme Personality of Godhead, one naturally
attracts the whole universe because Ka is the supreme cause of the universe.
All the demigods were afraid of being totally vanquished by suffocation, but
the Personality of Godhead assured them that Dhruva Mahrja was a great
devotee of the Lord and was not about to annihilate everyone in the universe.
A devotee is never envious of other living entities.
Thus end the Bhaktivedanta purports of the Fourth Canto, Eighth Chapter, of the
rmad-Bhgavatam, entitled "Dhruva Mahrja Leaves Home for the Forest."
9. Dhruva Mahrja Returns Home
TEXT 1
3H=
486
H F 3
d H MH8 l
FM9
' H "" ll ! ll
maitreya uvca
ta evam utsanna-bhay urukrame
ktvanm prayayus tri-viapam
sahasrarpi tato garutmat
madhor vana bhtya-didkay gata
SYNONYMS
maitreya uvcathe great sage Maitreya continued; tethe demigods;
evamthus; utsanna-bhaybeing freed from all fears; urukrameunto the
Supreme Personality of Godhead, whose actions are uncommon;
kta-avanmthey offered their obeisances; prayayuthey returned;
tri-viapamto their respective heavenly planets; sahasra-r apialso the
Personality of Godhead known as Sahasrar; tatafrom there;
garutmatgetting up on the back of Garua; madho vanamthe forest
known as Madhuvana; bhtyaservant; didkaywishing to see him;
gatawent.
TRANSLATION
The great sage Maitreya told Vidura: When the demigods were thus
reassured by the Personality of Godhead, they were freed from all fears, and
after offering their obeisances, they returned to their heavenly planets. Then
the Lord, who is nondifferent from the Sahasrar incarnation, got on the
back of Garua, who carried Him to the Madhuvana Forest to see His servant
Dhruva.
487
PURPORT
The word sahasrar refers to the Personality of Godhead known as
Garbhodakay Viu. Although the Lord appeared as Krodakay Viu,
He has been described here as Sahasrar Viu because He is nondifferent
from Garbhodakay Viu. According to rla Santana Gosvm in his
Bhgavatmta, the Sahasrar Personality of Godhead who appeared at that
time was the incarnation known as Pnigarbha. He created the planet known
as Dhruvaloka for the habitation of Dhruva Mahrja.
TEXT 2
F H ' HdH
d F B l
FF H
NF~ "HF~ "" ll - ll
sa vai dhiy yoga-vipka-tvray
ht-padma-koe sphurita tait-prabham
tirohita sahasaivopalakya
bahi-sthita tad-avastha dadara
SYNONYMS
saDhruva Mahrja; vaialso; dhiyby meditation;
yoga-vipka-tvrayon account of mature realization of the yogic process;
htthe heart; padma-koeon the lotus of; sphuritammanifested;
tait-prabhambrilliant like lightning; tirohitamhaving disappeared;
sahasall of a sudden; evaalso; upalakyaby observing;
bahi-sthitamexternally situated; tat-avasthamin the same posture;
488
dadarawas able to see.
TRANSLATION
The form of the Lord, which was brilliant like lightning and in which
Dhruva Mahrja, in his mature yogic process, was fully absorbed in
meditation, all of a sudden disappeared. Thus Dhruva was perturbed, and his
meditation broke. But as soon as he opened his eyes he saw the Supreme
Personality of Godhead personally present, just as he had been seeing the Lord
in his heart.
PURPORT
Because of his mature position in yogic meditation, Dhruva Mahrja was
constantly observing the form of the Personality of Godhead within his heart,
but all of a sudden, when the Supreme Personality disappeared from his heart,
he thought that he had lost Him. Dhruva Mahrja was perturbed, but upon
opening his eyes and breaking his meditation he saw the same form of the Lord
before him. In the Brahma-sahit (5.38) it is said,
premjana-cchurita-bhakti-vilocanena: a saintly person who has developed
love of Godhead by devotional service always sees the Lord's transcendental
form of ymasundara. This ymasundara form of the Lord within the heart
of a devotee is not imaginary. When a devotee becomes mature in his
prosecution of devotional service, he sees face to face the same ymasundara
he has thought of during the entire course of his devotional service. Since the
Supreme Lord is absolute, the form within the heart of a devotee, the form in
the temple and the original form in Vaikuha, Vndvana-dhma, are all the
same; they are nondifferent from one another.
TEXT 3
489
F_F
HH"l H "BH l
" NH d
> NHF H\9 ll ll
tad-daranengata-sdhvasa kitv
avandatga vinamayya daavat
dgbhy prapayan prapibann ivrbhaka
cumbann ivsyena bhujair ivlian
SYNONYMS
tat-daranenaafter seeing the Lord; gata-sdhvasaDhruva Mahrja,
being greatly confused; kitauon the ground; avandataoffered obeisances;
agamhis body; vinamayyaprostrating; daavatjust like a rod;
dgbhymwith his eyes; prapayanlooking upon; prapibandrinking;
ivalike; arbhakathe boy; cumbankissing; ivalike; syenawith his
mouth; bhujaiwith his arms; ivalike; lianembracing.
TRANSLATION
When Dhruva Mahrja saw his Lord just in front of him, he was greatly
agitated and offered Him obeisances and respect. He fell flat before Him like a
rod and became absorbed in love of Godhead. Dhruva Mahrja, in ecstasy,
looked upon the Lord as if he were drinking the Lord with his eyes, kissing the
lotus feet of the Lord with his mouth, and embracing the Lord with his arms.
PURPORT
Naturally, when Dhruva Mahrja personally saw the Supreme Personality
of Godhead face to face, he was very much agitated in awe and respect, and it
490
appeared as if he were drinking the entire body of the Lord with his eyes. The
devotee's love for the Supreme Personality of Godhead is so intense that he
wants to kiss the lotus feet of the Lord constantly, and he wants to touch the
tips of the toes of the Lord and constantly embrace His lotus feet. All these
features of Dhruva Mahrja's bodily expression indicate that upon seeing the
Lord face to face he developed the eight kinds of transcendental ecstasy in his
body.
TEXT 4
F HH"
HF FH F = UHF~ l
d & N Q dN
F N d d ll H ll
sa ta vivakantam atad-vida harir
jtvsya sarvasya ca hdy avasthita
ktjali brahmamayena kambun
paspara bla kpay kapole
SYNONYMS
sathe Supreme Personality of Godhead; tamDhruva Mahrja;
vivakantamwanting to offer prayers describing His qualities;
a-tat-vidamnot experienced at that; harithe Personality of Godhead;
jtvhaving understood; asyaof Dhruva Mahrja; sarvasyaof
everyone; caand; hdiin the heart; avasthitabeing situated;
kta-ajalimsituated with folded hands; brahma-mayenajust consistent
with the words of the Vedic hymns; kambunwith His conchshell;
pasparatouched; blamthe boy; kpayout of causeless mercy;
491
kapoleon the forehead.
TRANSLATION
Although Dhruva Mahrja was a small boy, he wanted to offer prayers to
the Supreme Personality of Godhead in suitable language. But because he was
inexperienced, he could not adjust himself immediately. The Supreme
Personality of Godhead, being situated in everyone's heart, could understand
Dhruva Mahrja's awkward position. Out of His causeless mercy He touched
His conchshell to the forehead of Dhruva Mahrja, who stood before Him with
folded hands.
PURPORT
Every devotee wants to chant the transcendental qualities of the Lord.
Devotees are always interested in hearing about the Lord's transcendental
qualities, and they are always eager to glorify these qualities, but sometimes
they feel inconvenienced by humbleness. The Personality of Godhead, being
situated in everyone's heart, specifically gives a devotee intelligence to
describe Him. It is therefore understood that when a devotee writes or speaks
about the Supreme Personality of Godhead, his words are dictated by the Lord
from within. This is confirmed in Bhagavad-gt, Tenth Chapter: to those who
constantly engage in the transcendental loving service of the Lord, the Lord,
from within, dictates what to do next in order to serve Him. When Dhruva
Mahrja felt hesitant, not knowing how to describe the Lord for want of
sufficient experience, the Lord, out of His causeless mercy, touched His
conchshell to Dhruva's forehead, and he was transcendentally inspired. This
transcendental inspiration is called brahma-maya because when one is thus
inspired, the sound he produces exactly corresponds to the sound vibration of
the Vedas. This is not the ordinary sound vibration of this material world.
Therefore the sound vibration of the Hare Ka mantra, although presented
in the ordinary alphabet, should not be taken as mundane or material.
492
TEXT 5
F H " H "
" H l
H ' "FH
HF ' H ll 7 ll
sa vai tadaiva pratipdit gira
daiv parijta-partma-niraya
ta bhakti-bhvo 'bhyagd asatvara
parirutoru-ravasa dhruva-kiti
SYNONYMS
saDhruva Mahrja; vaicertainly; tadat that time; evajust;
pratipditmhaving attained; giramspeech; daivmtranscendental;
parijtaunderstood; para-tmaof the Supreme Soul; nirayathe
conclusion; tamto the Lord; bhakti-bhvasituated in devotional service;
abhyagtoffered prayers; asatvaramwithout any hasty conclusion;
parirutawidely known; uru-ravasamwhose fame; dhruva-kitiDhruva,
whose planet would not be annihilated.
TRANSLATION
At that time Dhruva Mahrja became perfectly aware of the Vedic
conclusion and understood the Absolute Truth and His relationship with all
living entities. In accordance with the line of devotional service to the Supreme
Lord, whose fame is widespread, Dhruva, who in the future would receive a
planet which would never be annihilated, even during the time of dissolution,
offered his deliberate and conclusive prayers.
493
PURPORT
There are many important items to be considered in this verse. First of all,
the relationship between the Absolute Truth and the relative material and
spiritual energies is here understood by a student who has complete knowledge
of the Vedic literature. Dhruva Mahrja never went to any school or
academic teacher to learn the Vedic conclusion, but because of his devotional
service to the Lord, as soon as the Lord appeared and touched his forehead
with His conchshell, automatically the entire Vedic conclusion was revealed to
him. That is the process of understanding Vedic literature. One cannot
understand it simply by academic learning. The Vedas indicate that only to
one who has unflinching faith in the Supreme Lord as well as in the spiritual
master is the Vedic conclusion revealed.
The example of Dhruva Mahrja is that he engaged himself in devotional
service to the Lord according to the order of his spiritual master, Nrada Muni.
As a result of his rendering such devotional service with great determination
and austerity, the Personality of Godhead personally manifested Himself
before him. Dhruva was only a child. He wanted to offer nice prayers to the
Lord, but because he lacked sufficient knowledge, he hesitated; but by the
mercy of the Lord, as soon as the Lord's conchshell touched his forehead, he
became completely aware of the Vedic conclusion. That conclusion is based on
proper understanding of the difference between jva and Paramtm, the
individual soul and the Supersoul. The individual soul is forever a servant of
the Supersoul, and therefore his relationship with the Supersoul is to offer
service. That is called bhakti-yoga, or bhakti-bhva. Dhruva Mahrja offered
his prayers to the Lord not in the way of the impersonalist philosophers, but as
a devotee. Therefore, it is clearly said here, bhakti-bhva. The only prayers
worth offering are those offered to the Supreme Personality of Godhead,
whose reputation is spread far and wide. Dhruva Mahrja wanted to have the
kingdom of his father, but his father refused even to allow him to get on his
lap. In order to fulfill his desire, the Lord had already created a planet known
494
as the polestar, Dhruvaloka, which was never to be annihilated even at the
time of the dissolution of the universe. Dhruva Mahrja attained this
perfection not by acting hastily, but by patiently executing the order of his
spiritual master, and therefore he became so successful that he saw the Lord
face to face. Now he was further enabled, by the causeless mercy of the Lord,
to offer fitting prayers to the Lord. To glorify or offer prayers unto the
Supreme, one needs the Lord's mercy. One cannot write to glorify the Lord
unless one is endowed with His causeless mercy.
TEXT 6
'H 3H=
' H H= F R
F&H' FH' l
> F= HH"
H 9 ll ll
dhruva uvca
yo 'nta praviya mama vcam im prasupt
sajvayaty akhila-akti-dhara sva-dhmn
any ca hasta-caraa-ravaa-tvag-dn
prn namo bhagavate puruya tubhyam
SYNONYMS
dhruva uvcaDhruva Mahrja said; yathe Supreme Lord who;
antawithin; praviyaentering; mamamy; vcamwords; immall
these; prasuptmwhich are all inactive or dead; sajvayatirejuvenates;
akhilauniversal; aktienergy; dharapossessing; sva-dhmnby His
internal potency; anyn caother limbs also; hastalike hands; caraalegs;
ravaaears; tvakskin; dnand so on; prnlife force; namalet
495
me offer my obeisances; bhagavateunto the Supreme Personality of
Godhead; puruyathe Supreme Person; tubhyamunto You.
TRANSLATION
Dhruva Mahrja said: My dear Lord, You are all-powerful. After entering
within me, You have enlivened all my sleeping sensesmy hands, legs, ears,
touch sensation, life force and especially my power of speech. Let me offer my
respectful obeisances unto You.
PURPORT
Dhruva Mahrja could understand very easily the difference between his
condition before and after attaining spiritual realization and seeing the
Supreme Personality of Godhead face to face. He could understand that his
life force and activities had been sleeping. Unless one comes to the spiritual
platform, his bodily limbs, mind and other facilities within the body are
understood to be sleeping. Unless one is spiritually situated, all his activities
are taken as a dead man's activities or ghostly activities. rla Bhaktivinoda
hkura has composed a song in which he addresses himself: "O living entity,
get up! How long shall you sleep on the lap of my? Now you have the
opportunity of possessing a human form of body; now try to get up and realize
yourself." The Vedas also declare, "Get up! Get up! You have the opportunity,
the boon of the human form of lifenow realize yourself." These are the Vedic
injunctions.
Dhruva Mahrja actually experienced that upon enlightenment of his
senses on the spiritual platform he could understand the essence of Vedic
instructionthat the Supreme Godhead is the Supreme Person; He is not
impersonal. Dhruva Mahrja could immediately understand this fact. He was
aware that for a very long time he was practically sleeping, and he felt the
impetus to glorify the Lord according to the Vedic conclusion. A mundane
person cannot offer any prayer or glorify the Supreme Personality of Godhead,
496
because he has no realization of the Vedic conclusion.
When Dhruva Mahrja, therefore, found this difference within himself,
he could immediately understand that it was because of the causeless mercy of
the Lord. He offered obeisances to the Lord with great respect and reverence,
completely understanding that the Lord's favor was upon him. This spiritual
enlivenment of Dhruva Mahrja's senses and mind was due to the action of
the internal potency of the Lord. In this verse, therefore, the word sva-dhmn
means "by spiritual energy." Spiritual enlightenment is possible by the mercy of
the spiritual energy of the Lord. The chanting of the Hare Ka mantra is
first addressed to the spiritual energy of the Lord, Hare. This spiritual energy
acts when a living entity fully surrenders and accepts his position as an eternal
servitor. When a person places himself at the disposal or order of the Supreme
Lord, that is called sevonmukha; at that time the spiritual energy gradually
reveals the Lord to him.
Without revelation by the spiritual energy, one is unable to offer prayers
glorifying the Lord. Any amount of philosophical speculation or poetic
expression by mundane persons is still considered to be the action and reaction
of the material energy. When one is actually enlivened by the spiritual energy,
all his senses become purified, and he engages only in the service of the Lord.
At that time his hands, legs, ears, tongue, mind, genitalseverythingengage
in the service of the Lord. Such an enlightened devotee no longer has any
material activities, nor has he any interest in being materially engaged. This
process of purifying the senses and engaging them in the service of the Lord is
known as bhakti, or devotional service. In the beginning, the senses are
engaged by the direction of the spiritual master and stra, and after
realization, when the same senses are purified, the engagement continues. The
difference is that in the beginning the senses are engaged in a mechanical way,
but after realization they are engaged in spiritual understanding.
TEXT 7
497
dFH H H"H
"U 9 l
F _ H 9F"F" 9
H "9 HHF HF ll O ll
ekas tvam eva bhagavann idam tma-akty
mykhyayoru-guay mahad-dy-aeam
svnuviya puruas tad-asad-gueu
nneva druu vibhvasuvad vibhsi
SYNONYMS
ekaone; tvamyou; evacertainly; bhagavanO my Lord; idamthis
material world; tma-aktyby Your own potency; my-khyayof the
name my; urugreatly powerful; guayconsisting of the modes of
nature; mahat-dithe mahat-tattva, etc.; aeamunlimited; svafter
creating; anuviyathen after entering; puruathe Supersoul; tatof
my; asat-gueuinto the temporarily manifested qualities;
nnvariously; ivaas if; druuinto pieces of wood; vibhvasu-vatjust
like fire; vibhsiYou appear.
TRANSLATION
My Lord, You are the supreme one, but by Your different energies You
appear differently in the spiritual and material worlds. You create the total
energy of the material world by Your external potency, and after creation You
enter within the material world as the Supersoul. You are the Supreme Person,
and through the temporary modes of material nature You create varieties of
manifestation, just as fire, entering into wood of different shapes, burns
brilliantly in different varieties.
498
PURPORT
Dhruva Mahrja realized that the Supreme Absolute Truth, the
Personality of Godhead, acts through His different energies, not that He
becomes void or impersonal and thus becomes all-pervading. The Myvd
philosopher thinks that the Absolute Truth, being spread throughout the
cosmic manifestation, has no personal form. But here Dhruva Mahrja, upon
realization of the Vedic conclusion, says, "You are spread all over the cosmic
manifestation by Your energy." This energy is basically spiritual, but because it
acts in the material world temporarily, it is called my, or illusory energy. In
other words, for everyone but the devotees the Lord's energy acts as external
energy. Dhruva Mahrja could understand this fact very nicely, and he could
understand also that the energy and the energetic are one and the same. The
energy cannot be separated from the energetic.
The identity of the Supreme Personality of Godhead in the feature of
Paramtm, or Supersoul, is admitted herein. His original, spiritual energy
enlivens the material energy, and thus the dead body appears to have life force.
Voidist philosophers think that under certain material conditions the
symptoms of life occur in the material body, but the fact is that the material
body cannot act on its own. Even a machine needs separate energy (electricity,
steam, etc.). It is stated in this verse that the material energy acts in varieties
of material bodies, just as fire burns differently in different wood according to
the size and quality of the wood. In the case of devotees the same energy is
transformed into spiritual energy; this is possible because the energy is
originally spiritual, not material. As it is said, viu-akti par prokt [Cc.
Madhya 6.154]. The original energy inspires a devotee, and thus he engages all
his bodily limbs in the service of the Lord. The same energy, as external
potency, engages the ordinary nondevotees in material activities for sense
enjoyment. We should mark the difference between my and sva-dhmafor
devotees the sva-dhma acts, whereas in the case of nondevotees the my
energy acts.
499
TEXT 8
H H "=8 H
F R N { $H ~ H l
FH H "
HF d H" d~ N' ll ll
tvad-dattay vayunayedam acaa viva
supta-prabuddha iva ntha bhavat-prapanna
tasypavargya-araa tava pda-mla
vismaryate kta-vid katham rta-bandho
SYNONYMS
tvat-dattaygiven by You; vayunayby knowledge; idamthis;
acaacould see; vivamwhole universe; supta-prabuddhaa man rising
from sleep; ivalike; nthaO my Lord; bhavat-prapannaLord Brahm,
who is surrendered unto You; tasyahis; pavargyaof persons desiring
liberation; araamthe shelter; tavaYour; pda-mlamlotus feet;
vismaryatecan be forgotten; kta-vidby a learned person; kathamhow;
rta-bandhoO friend of the distressed.
TRANSLATION
O my master, Lord Brahm is fully surrendered unto You. In the beginning
You gave him knowledge, and thus he could see and understand the entire
universe, just as a person awakens from sleep and visualizes his immediate
duties. You are the only shelter of all persons who desire liberation, and You are
the friend of all who are distressed. How, therefore, can a learned person who
has perfect knowledge ever forget You?
500
PURPORT
The Supreme Personality of Godhead cannot be forgotten even for a
moment by His surrendered devotees. The devotee understands that the Lord's
causeless mercy is beyond his estimation; he cannot know how much he is
benefited by the grace of the Lord. The more a devotee engages himself in the
devotional service of the Lord, the more encouragement is supplied by the
energy of the Lord. In the Bhagavad-gt the Lord says that to those who are
constantly engaged in devotional service with love and affection, the Supreme
Personality of Godhead gives intelligence from within, and thus they may
make further progress. Being so encouraged, the devotee can never forget, at
any moment, the Personality of Godhead. He always feels obliged to Him for
having achieved increased power in devotional service by His grace. Saintly
persons like Sanaka, Santana and Lord Brahm were able to see the entire
universe, by the mercy of the Lord, through knowledge of the Lord. The
example is given that a person may apparently abstain from sleep all day, but as
long as he is not spiritually enlightened he is actually sleeping. He may sleep at
night and perform his duties in the daytime, but as long as he does not come to
the platform of working in spiritual enlightenment he is considered to be
always sleeping. A devotee, therefore, never forgets the benefit derived from
the Lord.
The Lord is addressed here as rta-bandhu, which means "friend of the
distressed." As stated in Bhagavad-gt, after many, many births of executing
severe austerities in search of knowledge, one comes to the point of real
knowledge and becomes wise when one surrenders unto the Supreme
Personality of Godhead. The Myvd philosopher, who does not surrender
unto the Supreme Person, is understood to be lacking in real knowledge. The
devotee in perfect knowledge cannot forget his obligation to the Lord at any
moment.
501
TEXT 9
H 8FH
H HH l
= dd d
F ' ll \ ll
nna vimua-matayas tava myay te
ye tv bhavpyaya-vimokaam anya-heto
arcanti kalpaka-taru kuapopabhogyam
icchanti yat sparaja niraye 'pi nm
SYNONYMS
nnamcertainly; vimua-matayathose who have lost their right
intelligence; tavaYour; myayby the influence of the illusory energy;
tethey; yewho; tvmYou; bhavafrom birth; apyayaand death;
vimokaamthe cause of liberation; anya-hetofor other purposes;
arcantiworship; kalpaka-tarumwho are like the desire tree; kuapaof
this dead body; upabhogyamsense gratification; icchantithey desire;
yatthat which; spara-jamderived by touch sensation; nirayein hell;
apieven; nmfor persons.
TRANSLATION
Persons who worship You simply for the sense gratification of this bag of
skin are certainly influenced by Your illusory energy. In spite of having You,
who are like a desire tree and are the cause of liberation from birth and death,
foolish persons, such as me, desire benedictions from You for sense
gratification, which is available even for those who live in hellish conditions.
502
PURPORT
Dhruva Mahrja repented because he had come to the Lord to render
devotional service for material profit. He here condemns his attitude. Only
due to gross lack of knowledge does one worship the Lord for material profit or
for sense gratification. The Lord is like a desire tree. Anyone can have
whatever he desires from the Lord, but people in general do not know what
kind of benediction they should ask from Him. Happiness derived from the
touch of skin, or sensuous happiness, is present in the life of hogs and dogs.
Such happiness is very insignificant. If a devotee worships the Lord for such
insignificant happiness, he must be considered devoid of all knowledge.
TEXT 10
H F H "
'HAd~ H H F l
F N Q FH ~
d HdF H ll ! ll
y nirvtis tanu-bht tava pda-padma-
dhynd bhavaj-jana-kath-ravaena v syt
s brahmai sva-mahimany api ntha m bht
ki tv antaksi-lulitt patat vimnt
SYNONYMS
ythat which; nirvtibliss; tanu-bhtmof the embodied; tavaYour;
pda-padmalotus feet; dhyntfrom meditating upon; bhavat-janafrom
Your intimate devotees; kathtopics; ravaenaby hearing; vor;
sytcomes into being; sthat bliss; brahmaiin the impersonal
503
Brahman; sva-mahimaniYour own magnificence; apieven; nthaO Lord;
mnever; bhtexists; kimwhat to speak of; tuthen; antaka-asiby
the sword of death; lulittbeing destroyed; patatmof those who fall down;
vimntfrom their airplanes.
TRANSLATION
My Lord, the transcendental bliss derived from meditating upon Your lotus
feet or hearing about Your glories from pure devotees is so unlimited that it is
far beyond the stage of brahmnanda, wherein one thinks himself merged in the
impersonal Brahman as one with the Supreme. Since brahmnanda is also
defeated by the transcendental bliss derived from devotional service, then what
to speak of the temporary blissfulness of elevating oneself to the heavenly
planets, which is ended by the separating sword of time? Although one may be
elevated to the heavenly planets, he falls down in due course of time.
PURPORT
The transcendental bliss derived from devotional service, primarily from
ravaa krtanam [SB 7.5.23], hearing and chanting, cannot be compared to
the happiness derived by karms by elevating themselves to the heavenly
planets or by jns or yogs, who enjoy oneness with the supreme impersonal
Brahman. Yogs generally meditate upon the transcendental form of Viu, but
devotees not only meditate upon Him but actually engage in the direct service
of the Lord. In the previous verse we find the phrase bhavpyaya, which refers
to birth and death. The Lord can give relief from the chain of birth and death.
It is a misunderstanding to think, as do the monists, that when one gets relief
from the process of birth and death he merges into the Supreme Brahman.
Here it is clearly said that the transcendental bliss derived from ravaa
krtanam by pure devotees cannot be compared to brahmnanda, or the
impersonal conception of transcendental bliss derived by merging into the
Absolute.
504
The position of karms is still more degraded. Their aim is to elevate
themselves to the higher planetary systems. It is said, ynti deva-vrat devn:
persons who worship the demigods are elevated to the heavenly planets (Bg.
9.25). But elsewhere in Bhagavad-gt (9.21) we find, ke puye martya-loka
vianti: those who are elevated to the higher planetary systems must come
down again as soon as the results of their pious activities are exhausted. They
are like the modern astronauts who go to the moon; as soon as their fuel is used
up, they are obliged to come back down to this earth. As the modern
astronauts who go to the moon or other heavenly planets by force of jet
propulsion have to come down again after exhausting their fuel, so also do
those who are elevated to the heavenly planets by force of yajas and pious
activities. Antaksi-lulitt: by the sword of time one is cut from his exalted
position within this material world, and he comes down again. Dhruva
Mahrja appreciated that the results of devotional service are far more
valuable than merging into the Absolute or being elevated to the heavenly
planets. The words patat vimnt are very significant. Vimna means
"airplane." Those who are elevated to the heavenly planets are like airplanes,
which drop when they run out of fuel.
TEXT 11
H H F l
" l
&F N F H='
H" d~ ll !! ll
bhakti muhu pravahat tvayi me prasago
bhyd ananta mahatm amalaynm
yenjasolbaam uru-vyasana bhavbdhi
neye bhavad-gua-kathmta-pna-matta
505
SYNONYMS
bhaktimdevotional service; muhuconstantly; pravahatmof those who
perform; tvayiunto You; memy; prasagaintimate association;
bhytmay it become; anantaO unlimited; mahatmof the great
devotees; amala-aynmwhose hearts are freed from material
contamination; yenaby which; ajaseasily; ulbaamterrible;
urugreat; vyasanamfull of dangers; bhava-abdhimthe ocean of material
existence; neyeI shall cross; bhavatYour; guatranscendental qualities;
kathpastimes; amtanectar, eternal; pnaby drinking; mattamad.
TRANSLATION
Dhruva Mahrja continued: O unlimited Lord, kindly bless me so that I
may associate with great devotees who engage in Your transcendental loving
service constantly, as the waves of a river constantly flow. Such transcendental
devotees are completely situated in an uncontaminated state of life. By the
process of devotional service I shall surely be able to cross the nescient ocean of
material existence, which is filled with the waves of blazing, firelike dangers. It
will be very easy for me, for I am becoming mad to hear about Your
transcendental qualities and pastimes, which are eternally existent.
PURPORT
The significant point in Dhruva Mahrja's statement is that he wanted the
association of pure devotees. Transcendental devotional service cannot be
complete and cannot be relishable without the association of devotees. We
have therefore established the International Society for Krishna
Consciousness. Anyone who is trying to be aloof from this Krishna
Consciousness Society and yet engage in Ka consciousness is living in a
great hallucination, for this is not possible. From this statement by Dhruva
506
Mahrja it is clear that unless one is associated with devotees, his devotional
service does not mature; it does not become distinct from material activities.
The Lord says, sat prasagn mama vrya-savido bhavanti
ht-kara-rasyan (SB 3.25.25). Only in the association of pure devotees can
the words of Lord Ka be fully potent and relishable to the heart and ear.
Dhruva Mahrja explicitly wanted the association of devotees. That
association in devotional activities is just like the waves of an incessantly
flowing river. In our Krishna Consciousness Society we have full engagement
twenty-four hours a day. Every moment of our time is always busily engaged in
the service of the Lord. This is called the incessant flow of devotional service.
A Myvd philosopher may question us, "You may be very happy in the
association of devotees, but what is your plan for crossing the ocean of material
existence?" Dhruva Mahrja's answer is that it is not very difficult. He clearly
says that this ocean can be crossed very easily if one simply becomes mad to
hear the glories of the Lord. Bhavad-gua-kath: for anyone who persistently
engages in hearing the topics of the Lord from rmad Bhagavad-gt,
rmad-Bhgavatam and Caitanya-caritmta and who is actually addicted to
this process, just as one becomes addicted to intoxicants, it is very easy to cross
the nescience of material existence. The ocean of material nescience is
compared to a blazing fire, but to a devotee this blazing fire is insignificant
because he is completely absorbed in devotional service. Although the material
world is blazing fire, to a devotee it appears full of pleasure (viva
pra-sukhyate).
The purport of this statement by Dhruva Mahrja is that devotional
service in the association of devotees is the cause of the development of
further devotional service. By devotional service only is one elevated to the
transcendental planet Goloka Vndvana, and there also there is only
devotional service, for the activities of devotional service both in this world
and in the spiritual world are one and the same. Devotional service does not
change. The example of a mango can be given here. If one gets an unripe
mango, it is still a mango, and when it is ripe it remains the same mango, but it
507
has become more tasteful and relishable. Similarly, there is devotional service
performed according to the direction of the spiritual master and the
injunctions and regulative principles of stra, and there is devotional service
in the spiritual world, rendered directly in association with the Supreme
Personality of Godhead. But they are both the same. There is no change. The
difference is that one stage is unripe and the other is ripe and more relishable.
It is possible to mature in devotional service only in the association of
devotees.
TEXT 12
F
=H" F F " H" l
H= H""H"
F ' ='" 9 d F l ll !- ll
te na smaranty atitar priyam a martya
ye cnv ada suta-suhd-gha-vitta-dr
ye tv abja-nbha bhavadya-padravinda-
saugandhya-lubdha-hdayeu kta-prasag
SYNONYMS
tethey; nanever; smarantiremember; atitarmhighly; priyamdear;
aO Lord; martyammaterial body; yethey who; caalso; anuin
relationship with; adathat; sutasons; suhtfriends; ghahome;
vittawealth; drand wife; yethose who; tuthen; abja-nbhaO
Lord who have a lotus navel; bhavadyaof Your; pada-aravindalotus feet;
saugandhyathe fragrance; lubdhahave achieved; hdayeuwith devotees
whose hearts; kta-prasaghave association.
508
TRANSLATION
O Lord who have a lotus navel, if a person happens to associate with a
devotee whose heart always hankers after Your lotus feet, seeking always their
fragrance, he is never attached to the material body or, in a bodily relationship,
to offspring, friends, home, wealth and wife, which are very, very dear to
materialistic persons. Indeed, he does not care for them.
PURPORT
A special advantage in devotional service is that devotees not only enjoy
the transcendental pastimes of the Lord by hearing and chanting and
glorifying them, but also are not very much attached to their bodies, unlike the
yogs, who are too attached to the body and who think that by performing
bodily gymnastic exercises they will advance in spiritual consciousness. Yogs
are generally not very much interested in devotional service; they want to
regulate the breathing process. This is simply a bodily concern. Here Dhruva
Mahrja plainly says that a devotee has no more bodily interest. He knows
that he is not the body. From the very beginning, therefore, without wasting
time in bodily exercises, a devotee searches out a pure devotee and simply by
his association becomes more advanced in spiritual consciousness than any
yog. Because a devotee knows that he is not the body, he is never affected by
bodily happiness or distress. He is not interested in bodily relationships with
wife, children, home, bank balance, etc., or in the distress and happiness which
come from these things. This is the special advantage of being a devotee. This
status of life is possible only when a person is interested in associating with a
pure devotee, who always enjoys the fragrance of the lotus feet of the Lord.
TEXT 13
S FF " H"
509
" = F"F 9 l
^ F~HB "U d
H H" ll ! ll
tirya-naga-dvija-sarspa-deva-daitya-
martydibhi paricita sad-asad-vieam
rpa sthaviham aja te mahad-dy-aneka
nta para parama vedmi na yatra vda
SYNONYMS
tiryakby animals; nagatrees; dvijabirds; sarspareptiles;
devademigods; daityademons; martya-dibhiby men, etc.;
paricitampervaded; sat-asat-vieamwith varieties manifest and
unmanifest; rpamform; sthavihamgross universal; ajaO Unborn;
teYour; mahat-dicaused by the total material energy, etc.;
anekamvarious causes; nanot; atafrom this; paramtranscendental;
paramaO Supreme; vedmiI know; nanot; yatrawhere; vdavarious
arguments.
TRANSLATION
My dear Lord, O Supreme Unborn, I know that the different varieties of
living entities, such as animals, trees, birds, reptiles, demigods and human
beings, are spread throughout the universe, which is caused by the total
material energy, and I know that they are sometimes manifest and sometimes
unmanifest; but I have never experienced the supreme form I behold as I see
You now. Now all kinds of methods of theorizing have come to an end.
PURPORT
In the Bhagavad-gt the Lord says that He has spread Himself throughout
510
the universe, but although everything is resting upon Him, He is aloof. The
same concept is expressed here by Dhruva Mahrja. He states that before
seeing the transcendental form of the Lord, he had experienced only the
varieties of material forms, which are counted at one engages in the devotional
service of the Lord, it is impossible to understand the ultimate form of the
Lord. This is also confirmed in the Bhagavad-gt (18.55). Bhakty mm
abhijnti: factual understanding of the Absolute Truth, who is the Supreme
Person, cannot be obtained by any process other than devotional service.
Dhruva Mahrja here compares his previous state of understanding with
the perfection of understanding in the presence of the Supreme Lord. The
position of a living entity is to render service; unless he comes to the stage of
appreciating the Supreme Personality of Godhead, he engages in the service of
the various forms of trees, reptiles, animals, Men, demigods, etc. One can
experience that one man engages in the service of a dog, another serves plants
and creepers, another the demigods, and another humanity, or his boss in the
officebut no one is engaged in the service of Ka. Aside from common
men, even men who are elevated in terms of spiritual understanding are at the
utmost engaged in the service of the vir-rpa, or, unable to understand the
ultimate form of the Lord, they worship voidism by meditation. Dhruva
Mahrja, however, had been blessed by the Supreme Lord. When the Lord
touched His conchshell to Dhruva's forehead, real knowledge was revealed
from within, and Dhruva could understand the Lord's transcendental form.
Dhruva Mahrja here admits that not only was he ignorant, but by years he
was only a child. It would not have been possible for an ignorant child to
appreciate the supreme form of the Lord had he not been blessed by the Lord,
who had touched His conchshell to Dhruva's forehead.
TEXT 14
d "
FH" FF" l
511
F' d d
U H 'F F ll !H ll
kalpnta etad akhila jaharea ghan
ete pumn sva-dg ananta-sakhas tad-ake
yan-nbhi-sindhu-ruha-kcana-loka-padma-
garbhe dyumn bhagavate praato 'smi tasmai
SYNONYMS
kalpa-anteat the end of the millennium; etatthis universe; akhilamall;
jahareawithin the belly; ghanwithdrawing; etelies down;
pumnthe Supreme Person; sva-dklooking upon Himself; anantathe
unlimited being ea; sakhaaccompanied by; tat-akeon His lap;
yatfrom whose; nbhinavel; sindhuocean; ruhasprouted;
kcanagolden; lokaplanet; padmaof the lotus; garbheon the whorl;
dyumnLord Brahm; bhagavateunto the Supreme Personality of
Godhead; praataoffering obeisances; asmiI am; tasmaiunto Him.
TRANSLATION
My dear Lord, at the end of each millennium the Supreme Personality of
Godhead Garbhodakay Viu dissolves everything manifested within the
universe into His belly. He lies down on the lap of ea Nga, from His navel
sprouts a golden lotus flower on a stem, and on that lotus Lord Brahm is
created. I can understand that You are the same Supreme Godhead. I therefore
offer my respectful obeisances unto You.
PURPORT
Dhruva Mahrja's understanding of the Supreme Personality of Godhead
is complete. In the Vedas it is said, yasmin vijte sarvam eva vijta bhavati
512
(Muaka Upaniad 1.3): knowledge received through the transcendental,
causeless mercy of the Lord is so perfect that by that knowledge the devotee
becomes acquainted with all the different manifestations of the Lord. Lord
Krodakay Viu was present before Dhruva Mahrja, who could also
understand the Lord's two other forms, namely Garbhodakay Viu and
Kraodakay (Mah) Viu. Regarding Mah-Viu, it is stated in the
Brahma-sahit (5.48):
yasyaika-nivasita-klam athvalambya
jvanti loma-vilaj jagad-aa-nth
viur mahn sa iha yasya kal-vieo
govindam di-purua tam aha bhajmi
At the end of each and every millennium, when all the material worlds are
dissolved, everything enters the body of Garbhodakay Viu, who is lying
on the lap of ea Nga, another form of the Lord.
Those who are not devotees cannot understand the different forms of
Viu and their positions in regard to the creation. Sometimes the atheists
argue, "How can a flower stem sprout from the navel of Garbhodakay
Viu?" They consider all the statements of the stras to be stories. As a result
of their inexperience in the Absolute Truth and their reluctance to accept
authority, they become more and more atheistic; they cannot understand the
Supreme Personality of Godhead. But a devotee like Dhruva Mahrja, by the
grace of the Lord, knows all the manifestations of the Lord and their different
positions. It is said that anyone who has even a little of the Lord's grace can
understand His glories; others may go on speculating on the Absolute Truth,
but they will always be unable to understand the Lord. In other words, unless
one comes in contact with a devotee it is not possible to understand the
transcendental form or the spiritual world and its transcendental activities.
TEXT 15
513
H {HN{
d <F~ " 9 H F' l
" N {HHF~B FH" 8H
" 8 F~H' FF ll !7 ll
tva nitya-mukta-pariuddha-vibuddha tm
ka-stha di-puruo bhagavs try-adha
yad-buddhy-avasthitim akhaitay sva-dy
dra sthitv adhimakho vyatirikta sse
SYNONYMS
tvamYou; nityaeternally; muktaliberated;
pariuddhauncontaminated; vibuddhafull of knowledge; tmthe
Supreme Soul; ka-sthachangeless; dioriginal; puruaperson;
bhagavnthe Lord, full with six opulences; tri-adhamaster of the three
modes; yatwhence; buddhiof intellectual activities; avasthitimall stages;
akhaitayunbroken; sva-dyby transcendental vision; draYou
witness; sthitaufor maintaining (the universe); adhimakhaenjoyer of the
results of all sacrifices; vyatiriktadifferently; sseYou are situated.
TRANSLATION
My Lord, by Your unbroken transcendental glance You are the supreme
witness of all stages of intellectual activities. You are eternally liberated, Your
existence is situated in pure goodness, and You are existent in the Supersoul
without change. You are the original Personality of Godhead, full with six
opulences, and You are eternally the master of the three modes of material
nature. Thus, You are always different from the ordinary living entities. As
Lord Viu, You maintain all the affairs of the entire universe, and yet You
stand aloof and are the enjoyer of the results of all sacrifices.
514
PURPORT
An atheistic argument against the supremacy of the Supreme Personality of
Godhead states that if God, the Supreme Person, appears and disappears and
sleeps and awakens, then what is the difference between God and the living
entity? Dhruva Mahrja is carefully distinguishing the existence of the
Supreme Personality of Godhead from that of the living entities. He points out
the following differences. The Lord is eternally liberated. Whenever He
appears, even within this material world, He is never entangled by the three
modes of material nature. He is known, therefore, as try-adha, the master of
the three modes of material nature. In Bhagavad-gt (7.14) it is said, daiv hy
e gua-may mama my duratyay: the living entities are all entangled in
the three modes of material nature. The external energy of the Lord is very
strong, but the Lord, as the master of the three modes of material nature, is
ever liberated from the action and reaction of those modes. He, therefore, is
uncontaminated, as stated in the opaniad. The contamination of the
material world does not affect the Supreme Godhead. Ka therefore says in
the Bhagavad-gt that those who are rascals and fools think of Him as an
ordinary human being, not knowing His para bhvam. para bhvam refers
to His being always transcendentally situated. Material contamination cannot
affect Him.
Another difference between the Lord and the living entity is that a living
entity is always in darkness. Even though he may be situated in the mode of
goodness, there are still so many things which are unknown to him. But it is
not the same for the Supreme Personality of Godhead. He knows past, present
and future and everything that is happening in everyone's heart. Bhagavad-gt
confirms this (vedha samattni [Bg. 7.26]). The Lord is not part of the
soulHe is the unchangeable Supreme Soul, and the living entities are His
parts and parcels. The living entity is forced to appear in this material world
under the direction of daiva-my, but when the Lord appears, He comes by
His own internal potency, tma-my. Besides that, a living entity is within
515
the time of past, present and future. His life has a beginning, a birth, and in
the conditioned state his life ends with death. But the Lord is di-purua, the
original person. In the Brahma-sahit Lord Brahm offers his respect to the
di-purua, Govinda, the original person, who has no beginning, whereas the
creation of this material world has a beginning. The Vednta says, janmdy
asya yata; [SB 1.1.1] everything is born from the Supreme, but the Supreme has
no birth. He has all the six opulences in full and beyond comparison, He is the
master of material nature, His intelligence is not broken under any
circumstances, and He stands aloof, although He is the maintainer of the
whole creation. As stated in the Vedas (Kaha Upaniad 2.2.13), nityo nityn
cetana cetannm. The Lord is the supreme maintainer. Living entities are
meant to serve Him by offering sacrifices, for He is the rightful enjoyer of the
results of all sacrifices. Everyone, therefore, should engage himself in the
devotional service of the Lord with his life, his riches, his intelligence and his
words. This is the original, constitutional position of the living entities. One
should never compare the sleeping of an ordinary living entity to the sleeping
of the Supreme Personality of Godhead in the Causal Ocean. There is no stage
at which the living entity can compare to the Supreme Person. The Myvd
philosophers, being unable to adjust to all this, come to the conclusion of
impersonalism or voidism.
TEXT 16
F H{ Q
HU" HH' l
" N Q HH dU
"Hd U ll ! ll
yasmin viruddha-gatayo hy ania patanti
vidydayo vividha-aktaya nuprvyt
516
tad brahma viva-bhavam ekam anantam dyam
nanda-mtram avikram aha prapadye
SYNONYMS
yasminin whom; viruddha-gatayaof opposite character; hicertainly;
aniamalways; patantiare manifest; vidy-dayaknowledge and
ignorance, etc.; vividhavarious; aktayaenergies;
nuprvytcontinually; tatthat; brahmaBrahman; viva-bhavamthe
cause of material creation; ekamone; anantamunlimited; dyamoriginal;
nanda-mtramsimply blissful; avikramchangeless; ahamI;
prapadyeoffer my obeisances.
TRANSLATION
My dear Lord, in Your impersonal manifestation of Brahman there are
always two opposing elementsknowledge and ignorance. Your multienergies
are continually manifest, but the impersonal Brahman, which is undivided,
original, changeless, unlimited and blissful, is the cause of the material
manifestation. Because You are the same impersonal Brahman, I offer my
respectful obeisances unto You.
PURPORT
In the Brahma-sahit it is said that the unlimited impersonal Brahman is
the effulgence of the transcendental body of Govinda. In that unlimited
effulgent aura of the Supreme Personality of Godhead there are innumerable
universes with innumerable planets of different categories. Although the
Supreme Person is the original cause of all causes, His impersonal effulgence,
known as Brahman, is the immediate cause of the material manifestation.
Dhruva Mahrja, therefore, offered his respectful obeisances unto the
impersonal feature of the Lord. One who realizes this impersonal feature can
517
enjoy the unchangeable brahmnanda, described here as spiritual bliss.
rla Vivantha Cakravart hkura describes that this impersonal feature,
or Brahman manifestation, of the Supreme Lord is meant for persons who are
essentially very advanced but still not able to understand the personal features
or variegatedness of the spiritual world. Such devotees are known as
jna-mira-bhaktas, or devotees whose devotional service is mixed with
empiric knowledge. Because the impersonal Brahman realization is a partial
understanding of the Absolute Truth, Dhruva Mahrja offers his respectful
obeisances.
It is said that this impersonal Brahman is the distant realization of the
Absolute Truth. Although apparently Brahman seems to be devoid of energy,
factually it has different energies working under the headings of knowledge
and ignorance. On account of these different energies, there is continually a
manifestation of vidy and avidy. Vidy and avidy are very nicely described
in opaniad. It is said there that sometimes, due to avidy, or a poor fund of
knowledge, one accepts the Absolute Truth as ultimately impersonal. But in
fact the impersonal and personal realizations develop in proportion to the
development of devotional service. The more we develop our devotional
service, the more closely we approach the Absolute Truth, which, in the
beginning, when we realize the Absolute Truth from a distant place, is
manifest as impersonal.
People in general, who are under the influence of avidy-akti, or my,
have neither knowledge nor devotion. But when a person who is a little
advanced and is therefore called a jn advances even more, he is in the
category of a jna-mira-bhakta, or a devotee whose love is mixed with
empiric knowledge. When he is still further advanced, he can realize that the
Absolute Truth is a person with multienergies. An advanced devotee can
understand the Lord and His creative energy. As soon as one accepts the
creative energy of the Absolute Truth, the six opulences of the Supreme
Personality of Godhead are also understood. Devotees who are still further
advanced, in full knowledge, can understand the transcendental pastimes of
518
the Lord. Only on that platform can one fully enjoy transcendental bliss. An
example is given in this connection by Vivantha Cakravart hkura of a
person proceeding towards a destination. As he approaches, he sees the
destination from a distant place, just as we see a city from a distance. At that
time he simply understands that the city is situated at a distance. When,
however, he comes still nearer, he sees the domes and flags. But as soon as he
enters the city, he sees various paths, gardens, lakes, and marketplaces with
shops, and persons buying. He sees varieties of cinema houses, and he sees
dancing and jubilation. When a person actually enters the city and personally
sees the activities of the city, he becomes satisfied.
TEXT 17
F9 H FH "
F~ 9~ l
H H "
H H HFd d 'F ll !O ll
satyio hi bhagavas tava pda-padmam
s tathnubhajata pururtha-mrte
apy evam arya bhagavn paripti dnn
vreva vatsakam anugraha-ktaro 'smn
SYNONYMS
satyareal; iacompared with other benedictions; hicertainly;
bhagavanmy Lord; tavaYour; pda-padmamlotus feet;
benediction; tathin that way; anubhajatafor the devotees;
purua-arthaof the real goal of life; mrtethe personification;
apialthough; evamthus; aryaO Lord; bhagavnthe Personality of
Godhead; pariptimaintains; dnnthe poor in heart; vra cow;
519
ivalike; vatsakamunto the calf; anugrahato bestow mercy;
ktaraeager; asmnupon me.
TRANSLATION
My Lord, O Supreme Lord, You are the supreme personified form of all
benediction. Therefore, for one who abides in Your devotional service with no
other desire, worshiping Your lotus feet is better than becoming king and
lording it over a kingdom. That is the benediction of worshiping Your lotus
feet. To ignorant devotees like me, You are the causelessly merciful maintainer,
just like a cow, who takes care of the newly born calf by supplying milk and
giving it protection from attack.
PURPORT
Dhruva Mahrja was cognizant of the defective nature of his own
devotional service. Pure devotional service is without material form and is not
covered by mental speculation or fruitive activities. Pure devotional service is
therefore called ahaituk, unmotivated. Dhruva Mahrja knew that he had
come to worship the Lord in devotional service with a motiveto get the
kingdom of his father. Such an adulterated devotee can never see the Supreme
Personality of Godhead face to face. He therefore felt very grateful for the
causeless mercy of the Lord. The Lord is so merciful that not only does He
fulfill the desires of a devotee who is driven by ignorance and desires for
material benefit, but He also gives such a devotee all protection, just as a cow
gives milk to a newly born calf. In the Bhagavad-gt it is said that the Lord
gives intelligence to the constantly engaged devotee so that he may gradually
approach the Lord without difficulty. A devotee must be very sincere in his
devotional service; then, although there may be many things wrong on the
devotee's part, Ka will guide him and gradually elevate him to the highest
position of devotional service.
The Lord is addressed herein by Dhruva Mahrja as pururtha-mrti, the
520
ultimate goal of life. Generally pururtha is taken to mean execution of a type
of religious principle or worship of God in order to get material benediction.
Prayers for material benediction are intended for satisfying the senses. And
when one is frustrated and cannot fully satisfy the senses in spite of all
endeavor, he desires liberation, or freedom from material existence. These
activities are generally called pururtha. But actually the ultimate goal is to
understand the Supreme Personality of Godhead. This is called
pacama-pururtha, the ultimate goal of life. Lord Caitanya therefore taught
us not to ask from the Supreme Personality any benediction such as material
wealth, popularity or a good wife. One should simply pray to the Lord to be
constantly engaged in His transcendental loving service. Dhruva Mahrja,
being cognizant of his desire for material benefit, wanted protection from the
Lord so that he might not be misled or deviated from the path of devotional
service by material desires.
TEXT 18
3H=
~8 H H FF ' l
H U "N H ll ! ll
maitreya uvca
athbhiuta eva vai
sat-sakalpena dhmat
bhtynurakto bhagavn
pratinandyedam abravt
SYNONYMS
maitreya uvcaMaitreya said; athathen; abhiutabeing worshiped;
evamthus; vaicertainly; sat-sakalpenaby Dhruva Mahrja, who had
521
only good desires in his heart; dh-matbecause he was very intelligent;
bhtya-anuraktavery favorably disposed towards devotees; bhagavnthe
Supreme Personality of Godhead; pratinandyahaving congratulated him;
idamthis; abravtsaid.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, when Dhruva
Mahrja, who had good intentions in his heart, finished his prayer, the
Supreme Lord, the Personality of Godhead, who is very kind to His devotees
and servants, congratulated him, speaking as follows.
TEXT 19
=
H " HF " Nd l
" " F H ll !\ ll
r-bhagavn uvca
vedha te vyavasita
hdi rjanya-blaka
tat prayacchmi bhadra te
durpam api suvrata
SYNONYMS
r-bhagavn uvcathe Personality of Godhead said; vedaknow; ahamI;
teyour; vyavasitamdetermination; hdiwithin the heart;
rjanya-blakaO son of the King; tatthat; prayacchmiI shall give you;
bhadramall good fortune; teunto you; durpamalthough it is very
difficult to obtain; apiin spite of; su-vrataone who has taken a pious vow.
522
TRANSLATION
The Personality of Godhead said: My dear Dhruva, son of the King, you
have executed pious vows, and I also know the desire within your heart.
Although your desire is very ambitious and very difficult to fulfill, I shall favor
you with its fulfillment. All good fortune unto you.
PURPORT
The Lord is so merciful to His devotee that He immediately said to Dhruva
Mahrja, "Let there be all good fortune for you." The fact is that Dhruva
Mahrja was very much afraid in his mind, for he had aspired after material
benefit in discharging his devotional service and this was hampering him from
reaching the stage of love of God. In the Bhagavad-gt (2.44) it is said,
bhogaivarya-prasaktnm: those who are addicted to material pleasure cannot
be attracted to devotional service. It was true that at heart Dhruva Mahrja
wanted a kingdom that would be far better than Brahmaloka. This was a
natural desire for a katriya. He was also only five years old, and in his childish
way he desired to have a kingdom far greater than his father's, grandfather's or
great-grandfather's. His father, Uttnapda, was the son of Manu, and Manu
was the son of Lord Brahm. Dhruva wanted to excel all these great family
members. The Lord knew Dhruva Mahrja's childish ambition, but how was it
possible to offer Dhruva a position more exalted than Lord Brahm's?
The Lord assured Dhruva Mahrja that Dhruva would not be bereft of the
Lord's love. He encouraged Dhruva not to be worried that he childishly had
material desires and at the same time had the pure aspiration to be a great
devotee. Generally, the Lord does not award a pure devotee material opulence,
even though he may desire it. But Dhruva Mahrja's case was different. The
Lord knew that he was such a great devotee that in spite of having material
opulence he would never be deviated from love of God. This example
illustrates that a highly qualified devotee can have the facility of material
523
enjoyment and at the same time execute love of God. This, however, was a
special case for Dhruva Mahrja.
TEXTS 20-21
'B " " ' H l
9 = ll - ll
"H =HF~m FdHF l
' ' d H dF l
= "d Fd ll -! ll
nnyair adhihita bhadra
yad bhrjiu dhruva-kiti
yatra graharka-tr
jyoti cakram hitam
mehy go-cakravat sthsnu
parastt kalpa-vsinm
dharmo 'gni kayapa ukro
munayo ye vanaukasa
caranti daki-ktya
bhramanto yat satrak
SYNONYMS
nanever; anyaiby others; adhihitamwas ruled; bhadraMy good boy;
yatwhich; bhrjiubrightly glowing; dhruva-kitithe land known as
Dhruvaloka; yatrawhere; grahaplanets; kaconstellations;
trmand stars; jyotimby luminaries; cakramencirclement;
hitamis done; mehymaround a central pole; goof bulls; cakraa
multitude; vatlike; sthsnustationary; parasttbeyond; kalpaa day of
524
Brahm (millennium); vsinmthose who live; dharmaDharma;
agniAgni; kayapaKayapa; ukraukra; munayagreat sages;
yeall of them who; vana-okasaliving in the forest; carantimove;
daki-ktyakeeping it to their right; bhramantacircumambulating;
yatwhich planet; satrakwith all the stars.
TRANSLATION
The Supreme Personality of Godhead continued: My dear Dhruva, I shall
award you the glowing planet known as the polestar, which will continue to
exist even after the dissolution at the end of the millennium. No one has ever
ruled this planet, which is surrounded by all the solar systems, planets and stars.
All the luminaries in the sky circumambulate this planet, just as bulls tread
around a central pole for the purpose of crushing grains. Keeping the polestar to
their right, all the stars inhabited by the great sages like Dharma, Agni,
Kayapa and ukra circumambulate this planet, which continues to exist even
after the dissolution of all others.
PURPORT
Although the polestar existed before its occupation by Dhruva Mahrja, it
had no predominating deity. Dhruvaloka, our polestar, is the center for all
other stars and solar systems, for all of them circle around Dhruvaloka just as a
bull crushes grains by walking around and around a central pole. Dhruva
wanted the best of all planets, and although it was a childish prayer, the Lord
satisfied his demand. A small child may demand something from his father
which his father has never given to anyone else, yet out of affection the father
offers it to the child; similarly, this unique planet, Dhruvaloka, was offered to
Mahrja Dhruva. The specific significance of this planet is that until the
entire universe is annihilated this planet will remain, even during the
devastation which takes place during the night of Lord Brahm. There are two
kinds of dissolutions, one during the night of Lord Brahm and one at the end
525
of Lord Brahm's life. At the end of Brahm's life, selected personalities go
back home, back to Godhead. Dhruva Mahrja is one of them. The Lord
assured Dhruva that he would exist beyond the partial dissolution of this
universe. Thus at the end of the complete dissolution, Dhruva Mahrja would
go directly to Vaikuhaloka, to a spiritual planet in the spiritual sky. rla
Vivantha Cakravart hkura comments in this connection that
Dhruvaloka is one of the lokas like vetadvpa, Mathur and Dvrak. They
are all eternal places in the kingdom of Godhead, which is described in the
Bhagavad-gt (tad dhma paramam) and in the Vedas (o tad vio parama
pada sad payanti sraya). The words parastt kalpa-vsinm,
"transcendental to the planets inhabited after the dissolution," refer to the
Vaikuha planets. In other words, Dhruva Mahrja's promotion to the
Vaikuhalokas was guaranteed by the Supreme Personality of Godhead.
TEXT 22
F~ H "H ' F l
9< 9 FM " ll -- ll
prasthite tu vana pitr
dattv g dharma-saraya
a-triad-vara-shasra
rakitvyhatendriya
SYNONYMS
prasthiteafter departure; tubut; vanamto the forest; pitrby your
father; dattvawarding; gmthe whole world; dharma-sarayaunder
the protection of piety; a-triatthirty-six; varayears; shasramone
thousand; rakityou will rule; avyhatawithout decay; indriyathe
power of the senses.
526
TRANSLATION
After your father goes to the forest and awards you the rule of his kingdom,
you will rule continuously the entire world for thirty-six thousand years, and
all your senses will continue to be as strong as they are now. You will never
become old.
PURPORT
In the Satya-yuga people generally lived for one hundred thousand years.
Dhruva Mahrja's ruling the world for thirty-six thousand years was quite
possible in those days.
TEXT 23
H" 8 l
H 9 H "H F H ll - ll
tvad-bhrtary uttame nae
mgayy tu tan-man
anveant vana mt
dvgni s pravekyati
SYNONYMS
tvatyour; bhrtaribrother; uttameUttama; naebeing killed;
mgayymin hunting; tuthen; tat-manbeing too afflicted;
anveantwhile searching out; vanamin the forest; mtthe mother;
dva-agnimin the forest fire; sshe; pravekyatiwill enter.
527
TRANSLATION
The Lord continued: Sometime in the future your brother, Uttama, will go
hunting in the forest, and while absorbed in hunting, he will be killed. Your
stepmother, Suruci, being maddened upon the death of her son, will go to
search him out in the forest, but she will be devoured by a forest fire.
PURPORT
Dhruva Mahrja came to the forest to search out the Supreme Personality
of Godhead with a revenging spirit against his stepmother. His stepmother had
insulted Dhruva, who was not an ordinary person, but a great Vaiava. An
offense at the lotus feet of a Vaiava is the greatest offense in this world.
Because of having insulted Dhruva Mahrja, Suruci would become mad upon
the death of her son and would enter a forest fire, and thus her life would be
ended. This was specifically mentioned by the Lord to Dhruva because he was
determined for revenge against her. From this we should take the lesson that
we should never try to insult a Vaiava. Not only should we not insult a
Vaiava, but we should not insult anyone unnecessarily. When Suruci
insulted Dhruva Mahrja, he was just a child. She of course did not know that
Dhruva was a great recognized Vaiava, and so her offense was committed
unknowingly. When one serves a Vaiava unknowingly, one still gets the
good result, and if one unknowingly insults a Vaiava, one suffers the bad
result. A Vaiava is especially favored by the Supreme Personality of
Godhead. Pleasing him or displeasing him directly affects the pleasure and
displeasure of the Supreme Lord. rla Vivantha Cakravart hkura, in his
eight stanzas of prayer to the spiritual master, has sung, yasya prasdd
bhagavat-prasda:**(7) by pleasing the spiritual master, who is a pure
Vaiava, one pleases the Personality of Godhead, but if one displeases the
spiritual master one does not know where he is going.
528
TEXT 24
$_ " d" l
= = 9 F F FF ll -H ll
iv m yaja-hdaya
yajai pukala-dakiai
bhuktv cehia saty
ante m sasmariyasi
SYNONYMS
ivafter worshiping; mmMe; yaja-hdayamthe heart of all sacrifices;
yajaiby great sacrifices; pukala-dakiaicomprehending distribution
of great charities; bhuktvafter enjoying; caalso; ihawithin this world;
iablessings; satytrue; anteat the end; mmMe;
sasmariyasiyou will be able to remember.
TRANSLATION
The Lord continued: I am the heart of all sacrifices. You will be able to
perform many great sacrifices and also give great charities. In this way you will
be able to enjoy the blessings of material happiness in this life, and at the time
of your death you will be able to remember Me.
PURPORT
The most important factor in this verse is the Lord's instructions regarding
how to remember the Supreme Personality of Godhead at the end of life. Ante
nryaa-smti: [SB 2.1.6] the result of whatever we do in executing spiritual
activities is successful if we can remember Nryaa, the Supreme Personality
of Godhead. This program of constant remembrance can be disturbed by many
529
things, but Dhruva Mahrja's life would be so pure, as assured by the Lord
Himself, that Dhruva would never forget Him. Thus at the time of his death he
would remember the Supreme Lord, and before his death he would enjoy this
material world, not by sense gratification, but by performing great sacrifices.
As stated in the Vedas, when one performs great sacrifices he must give
charity, not only to the brhmaas, but also to the katriyas, vaiyas and dras.
It is assured here that Dhruva Mahrja would be able to perform such
activities. In this age of Kali, however, the great sacrifice is the performance of
sakrtana-yaja. Our Ka consciousness movement is designed to teach
people (and to learn ourselves) the exact instruction of the Personality of
Godhead. In this way we shall continuously perform the sakrtana-yaja and
continuously chant the Hare Ka mantra. Then at the end of our lives we
shall certainly be able to remember Ka, and our program of life will be
successful. In this age, distribution of prasda has replaced distribution of
money. No one has sufficient money to distribute, but if we distribute
ka-prasda as far as possible, this is more valuable than the distribution of
money.
TEXT 25
F F~ FH dFd l
38" 9FH H ll -7 ll
tato gantsi mat-sthna
sarva-loka-namasktam
uparid ibhyas tva
yato nvartate gata
SYNONYMS
tatathereafter; gant asiyou will go; mat-sthnamto My abode;
530
sarva-lokaby all planetary systems; nama-ktamoffered obeisances;
uparitsituated higher; ibhyathan the planetary systems of the is;
tvamyou; yatawherefrom; nanever; vartatewill come back;
gatahaving gone there.
TRANSLATION
The Personality of Godhead continued: My dear Dhruva, after your material
life in this body, you will go to My planet, which is always offered obeisances by
the residents of all other planetary systems. It is situated above the planets of
the seven is, and having gone there you will never have to come back again to
this material world.
PURPORT
In this verse the word nvartate is very significant. The Lord says, "You will
not come back to this material world, for you will reach mat-sthnam, My
abode." Therefore Dhruvaloka, or the polestar, is the abode of Lord Viu
within this material world. Upon it there is an ocean of milk, and within that
ocean there is an island known as vetadvpa. It is clearly indicated that this
planet is situated above the seven planetary systems of the is, and because
this planet is Viuloka, it is worshiped by all other planetary systems. It may
be questioned here what will happen to the planet known as Dhruvaloka at the
time of the dissolution of this universe. The answer is simple: Dhruvaloka
remains, like other Vaikuhalokas beyond this universe. rla Vivantha
Cakravart hkura has commented in this connection that the very word
nvartate indicates that this planet is eternal.
TEXT 26
3H=
531
$= F H" " l
NF ' FH9B_ ll - ll
maitreya uvca
ity arcita sa bhagavn
atidiytmana padam
blasya payato dhma
svam agd garua-dhvaja
SYNONYMS
maitreya uvcathe great sage Maitreya continued to speak; itithus;
arcitabeing honored and worshiped; sathe Supreme Lord;
bhagavnthe Personality of Godhead; atidiyaafter offering;
tmanaHis personal; padamresidence; blasyawhile the boy;
payatawas looking on; dhmato His abode; svamown; agtHe
returned; garua-dhvajaLord Viu, whose flag bears the emblem of
Garua.
TRANSLATION
The great sage Maitreya said: After being worshiped and honored by the
boy, Dhruva Mahrja, and after offering him His abode, Lord Viu, on the
back of Garua, returned to His abode, as Dhruva Mahrja looked on.
PURPORT
From this verse it appears that Lord Viu awarded Dhruva Mahrja the
same abode in which He resides. His abode is described in the Bhagavad-gt
(15.6): yad gatv na nivartante tad dhma parama mama.
532
TEXT 27
F ' F H "F H F" l
FH ' ll -O ll
so 'pi sakalpaja vio
pda-sevopasditam
prpya sakalpa-nirva
ntiprto 'bhyagt puram
SYNONYMS
sahe (Dhruva Mahrja); apialthough; sakalpa-jamthe desired result;
vioof Lord Viu; pda-sevby serving the lotus feet;
upasditamobtained; prpyahaving achieved; sakalpaof his
determination; nirvamthe satisfaction; nanot; atiprtavery much
pleased; abhyagthe returned; puramto his home.
TRANSLATION
Despite having achieved the desired result of his determination by
worshiping the lotus feet of the Lord, Dhruva Mahrja was not very pleased.
Thus he returned to his home.
PURPORT
By worshiping the lotus feet of the Lord in devotional service as instructed
by Nrada Muni, Dhruva Mahrja achieved the desired result. His desire was
to get a very exalted position, excelling that of his father, grandfather and
great-grandfather, and although it was a somewhat childish determination
because Dhruva Mahrja was nothing but a small child, Lord Viu, the
Supreme Personality of Godhead, is so kind and merciful that He fulfilled
533
Dhruva's desire. Dhruva Mahrja wanted a residence more exalted than any
ever occupied by anyone else in his family. Therefore he was offered the planet
in which the Lord personally resides, and his determination was completely
satisfied. Still, when Dhruva Mahrja returned home he was not very much
pleased, for although in pure devotional service there is no demand from the
Lord, because of his childish nature he had demanded something. Thus
although the Lord also fulfilled his desire, he was not very pleased. Rather, he
was ashamed that he had demanded something from the Lord, for he should
not have done this.
TEXT 28
H" 3H=
F" "
HF= l
=_F{~ H d
d~ FH~ H ll - ll
vidura uvca
sudurlabha yat parama pada harer
myvinas tac-cararcanrjitam
labdhvpy asiddhrtham ivaika-janman
katha svam tmnam amanyatrtha-vit
SYNONYMS
vidura uvcaVidura continued to inquire; sudurlabhamvery rare;
yatthat which; paramamis the supreme; padamsituation; hareof the
Supreme Personality of Godhead; my-vinavery affectionate; tatHis;
caraalotus feet; arcanaby worshiping; arjitamachieved;
labdhvhaving attained; apialthough; asiddha-arthamnot fulfilled;
534
ivaas if; eka-janmanin the duration of one life; kathamwhy;
svamown; tmnamheart; amanyatahe felt; artha-vitbeing very wise.
TRANSLATION
r Vidura inquired: My dear brhmaa, the abode of the Lord is very
difficult to attain. It can be attained only by pure devotional service, which
alone pleases the most affectionate, merciful Lord. Dhruva Mahrja achieved
this position even in one life, and he was very wise and conscientious. Why,
then, was he not very pleased?
PURPORT
Saint Vidura's inquiry is very relevant. The word artha-vit, which refers to
one who knows how to discriminate between reality and unreality, is very
significant in this connection. An artha-vit is also called paramahasa. A
paramahasa accepts only the active principle of everything; just as a swan
accepts only the milk from a mixture of water and milk, a paramahasa
accepts only the Supreme Personality of Godhead as his life and soul,
neglecting all external, material things. Dhruva Mahrja was in this category,
and due to his determination he achieved, the result he desired, but still when
he returned home he was not very pleased.
TEXT 29
3H=
F HN " H{F F l
F H ll -\ ll
maitreya uvca
mtu sapatny vg-bair
535
hdi viddhas tu tn smaran
naicchan mukti-pater mukti
tasmt tpam upeyivn
SYNONYMS
maitreya uvcathe great sage Maitreya replied; mtuof his mother;
sa-patnyof the co-wife; vk-baiby the arrows of harsh words;
hdiin the heart; viddhapierced; tuthen; tnall of them;
smaranremembering; nanot; aicchatdesired; mukti-patefrom the
Lord, whose lotus feet give liberation; muktimsalvation; tasmttherefore;
tpamgrief; upeyivnhe suffered.
TRANSLATION
Maitreya answered: Dhruva Mahrja's heart, which was pierced by the
arrows of the harsh words of his stepmother, was greatly aggrieved, and thus
when he fixed upon his goal of life he did not forget her misbehavior. He did
not demand actual liberation from this material world, but at the end of his
devotional service, when the Supreme Personality of Godhead appeared before
him, he was simply ashamed of the material demands he had in his mind.
PURPORT
This important verse has been discussed by many stalwart commentators.
Why was Dhruva Mahrja not very pleased, even after achieving the goal of
life he desired? A pure devotee is always free from any kind of material desires.
In the material world, one's material desires are all most demonic; one thinks
of others as one's enemies, one thinks of revenge against one's enemies, one
aspires to become the topmost leader or topmost person in this material world,
and thus one competes with all others. This has been described in the
Bhagavad-gt, Sixteenth Chapter, as asuric. A pure devotee has no demand
536
from the Lord. His only concern is to serve the Lord sincerely and seriously,
and he is not at all concerned about what will happen in the future. In the
Mukunda-ml-stotra, King Kulaekhara, author of the book, states in his
prayer: "My dear Lord, I don't want any position of sense gratification within
this material world. I simply want to engage in Your service perpetually."
Similarly, Lord Caitanya, in His ikaka, also prayed, "My Lord, I do not
want any amount of material wealth, I do not want any number of materialistic
followers, nor do I want any attractive wife to enjoy. The only thing I want is
that I may engage life after life in Your service." Lord Caitanya did not pray
even for mukti, or liberation.
In this verse Maitreya replied to Vidura that Dhruva Mahrja, influenced
by a revengeful attitude towards his insulting stepmother, did not think of
mukti, nor did he know what mukti was. Therefore he failed to aim for mukti as
his goal in life. But a pure devotee also does not want liberation. He is a soul
completely surrendered to the Supreme Lord, and he does not demand
anything from the Lord. This position was realized by Dhruva Mahrja when
he saw the Supreme Personality of Godhead present personally before him
because he was elevated to the vasudeva platform. The vasudeva platform refers
to the stage at which material contamination is conspicuous by absence only,
or in other words where there is no question of the material modes of
naturegoodness, passion and ignoranceand one can therefore see the
Supreme Personality of Godhead. Because on the vasudeva platform one can
see God face to face, the Lord is also called Vsudeva.
Dhruva Mahrja's demand was for a position so exalted that it was never
enjoyed even by Lord Brahm, his great-grandfather. Ka, the Supreme
Personality of Godhead, is so affectionate and kind towards His devotee,
especially to a devotee like Dhruva Mahrja, who went to render devotional
service in the forest alone at the age of only five years, that although the
motive might be impure, the Lord does not consider the motive; He is
concerned with the service. But if a devotee has a particular motive, the Lord
directly or indirectly knows it, and therefore He does not leave the devotee's
537
material desires unfulfilled. These are some of the special favors by the Lord to
a devotee.
Dhruva Mahrja was offered Dhruvaloka, a planet that was never resided
upon by any conditioned soul. Even Brahm, although the topmost living
creature within this universe, was not allowed to enter the Dhruvaloka.
Whenever there is a crisis within this universe, the demigods go to see the
Supreme Personality of Godhead Krodakay Viu, and they stand on the
beach of the Milk Ocean. So the fulfillment of Dhruva Mahrja's demanda
position more exalted than that of even his great-grandfather, Brahmwas
offered to him.
Here in this verse the Lord is described as mukti-pati, which means "one
under whose lotus feet there are all kinds of mukti." There are five kinds of
mukti-syujya, srpya, slokya, smpya and sri. Out of these five muktis,
which can be achieved by any person engaged in devotional service to the
Lord, the one which is known as syujya is generally demanded by Myvd
philosophers; they demand to become one with the impersonal Brahman
effulgence of the Lord. In the opinion of many scholars, this syujya-mukti,
although counted among the five kinds of mukti, is not actually mukti because
from syujya-mukti one may again fall down to this material world. This
information we have from rmad-Bhgavatam (10.2.32), wherein it is said,
patanty adha, which means "they again fall down." The monist philosopher,
after executing severe austerity, merges into the impersonal effulgence of the
Lord, but the living entity always wants reciprocation in loving affairs.
Therefore, although the monist philosopher is elevated to the status of being
one with the effulgence of the Lord, because there is no facility for associating
with the Lord and rendering service unto Him, he again falls into this material
world, and his service propensity is satisfied by materialistic welfare activities
like humanitarianism, altruism and philanthropy. There are many instances of
such falldowns, even for great sannyss in the Myvda school.
Therefore Vaiava philosophers do not accept syujya-mukti to be within
the category of mukti. According to them, mukti means transferal to the loving
538
service of the Lord from one's position of serving my. Lord Caitanya also
says in this connection that the constitutional position of a living entity is to
render service to the Lord. That is real mukti. When one is situated in his
original position, giving up artificial positions, he is called mukta, or liberated.
In the Bhagavad-gt this is confirmed: anyone who engages in rendering
transcendental loving service to the Lord is considered to be mukta, or
brahma-bhta [SB 4.30.20]. It is said in Bhagavad-gt that a devotee is
considered to be on the brahma-bhta platform when he has no material
contamination. In the Padma Pura this is also confirmed: mukti means
engagement in the service of the Lord.
The great sage Maitreya explained that Dhruva Mahrja did not desire in
the beginning to engage in the service of the Lord, but he wanted an exalted
position better than his great-grandfather's. This is more or less not service to
the Lord but service to the senses. Even if one gets the position of Brahm, the
most exalted position in this material world, he is a conditioned soul. rla
Prabodhnanda Sarasvat says that if one is elevated to real, pure devotional
service, he considers even great demigods like Brahm and Indra to be on an
equal level with an insignificant insect. The reason is that an insignificant
insect has a desire for sense gratification and even a great personality like Lord
Brahm also wants to dominate this material nature.
Sense gratification means domination over material nature. The whole
competition between conditioned souls is based upon domination of this
material nature. Modern scientists are proud of their knowledge because they
are discovering new methods to dominate the laws of material nature. They
think that this is the advancement of human civilizationthe more they can
dominate the material laws, the more advanced they think they are. Dhruva
Mahrja's propensity in the beginning was like that. He wanted to dominate
this material world in a greater position than Lord Brahm. Therefore
elsewhere it is described that after the appearance of the Lord, when Dhruva
Mahrja thought and compared his determination to his final reward, he
realized that he had wanted a few particles of broken glass but instead had
539
received many diamonds. As soon as he saw the Supreme Personality of
Godhead face to face, he immediately became conscious of the unimportance
of his demand from the Lord to have an exalted position better than Lord
Brahm's.
When Dhruva Mahrja became situated on the vasudeva platform due to
seeing the Lord face to face, all his material contamination was cleared. Thus
he became ashamed of what his demands were and what he had achieved. He
was very much ashamed to think that although he had gone to Madhuvana,
giving up the kingdom of his father, and he had gotten a spiritual master like
Nrada Muni, he was still thinking of revenge against his stepmother and
wanted to occupy an exalted post within this material world. These were the
causes for his moroseness even alter he received all the desired benedictions
from the Lord.
When Dhruva Mahrja factually saw the Supreme Personality of
Godhead, there was no question of a revengeful attitude towards his
stepmother nor any aspiration to lord it over the material world, but the
Supreme Personality is so kind that He knew that Dhruva Mahrja wanted
these. Speaking before Dhruva Mahrja, He used the word vedham because
when Dhruva Mahrja demanded material benefits, the Lord was present
within his heart and so knew everything. The Lord always knows everything a
man is thinking. This is confirmed in Bhagavad-gt also: vedha samattni
[Bg. 7.26].
The Lord fulfilled all Dhruva Mahrja's desires. His revengeful attitude
towards his stepmother and stepbrother was satisfied, his desire for a more
exalted position than that of his great-grandfather was also fulfilled, and at the
same time, his eternal position in Dhruvaloka was fixed. Although Dhruva
Mahrja's achievement of an eternal planet was not conceived of by him,
Ka thought, "What will Dhruva do with an exalted position within this
material world?" Therefore He gave Dhruva the opportunity to rule this
material world for thirty-six thousand years with unchangeable senses and the
chance to perform many great sacrifices and thus become the most reputed
540
king within this material world. And, after finishing with all this material
enjoyment, Dhruva would be promoted to the spiritual world, which includes
the Dhruvaloka.
TEXT 30
'H 3H=
F' dH "
H" F"" 3_ F l
F 9_ "
~S ll ll
dhruva uvca
samdhin naika-bhavena yat pada
vidu sananddaya rdhva-retasa
msair aha abhir amuya pdayo
chym upetypagata ptha-mati
SYNONYMS
dhruva uvcaDhruva Mahrja said; samdhinby practicing yoga in
trance; nanever; eka-bhavenaby one birth; yatwhich; padamposition;
viduunderstood; sananda-dayathe four brahmacrs headed by
Sanandana; rdhva-retasainfallible celibates; msaiwithin months;
ahamI; abhisix; amuyaof Him; pdayoof the lotus feet;
chymshelter; upetyaachieving; apagatafell down; pthak-matimy
mind fixed on things other than the Lord.
TRANSLATION
Dhruva Mahrja thought to himself: To endeavor to be situated in the
541
shade of the lotus feet of the Lord is not an ordinary task because even the great
brahmacrs headed by Sanandana, who practiced aga-yoga in trance,
attained the shelter of the Lord's lotus feet only after many, many births.
Within six months I achieved the same result, yet due to my thinking
differently from the Lord, I fell down from my position.
PURPORT
In this verse Dhruva Mahrja himself explains the cause of his moroseness.
First he laments that to see the Supreme Personality of Godhead directly is not
easy. Even great saintly persons like the four celebrated brahmacrs headed by
Sanandana-Sanandana, Sanaka, Santana and Sanat-kumrapracticed the
yoga system for many, many births and remained in trance before getting the
opportunity to see the Supreme Lord face to face. As far as Dhruva Mahrja
was concerned, he saw the Supreme Lord personally after only six months of
practice in devotional service. He expected, therefore, that as soon as he met
the Supreme Lord, the Lord would take him to His abode immediately, without
waiting. Dhruva Mahrja could understand very clearly that the Lord had
offered him the rule of the world for thirty-six thousand years because in the
beginning he was under the spell of the material energy and wanted to take
revenge against his stepmother and rule over his father's kingdom. Dhruva
Mahrja greatly lamented his propensity for ruling the material world and his
revengeful attitude towards other living entities.
TEXT 31
N "F l
H" " H= "H ll ! ll
aho bata mamntmya
manda-bhgyasya payata
542
bhava-cchida pda-mla
gatv yce yad antavat
SYNONYMS
ahooh; bataalas; mamamy; antmyambodily consciousness;
manda-bhgyasyaof the unfortunate; payatajust see; bhavamaterial
existence; chidaof the Lord, who can cut off; pda-mlamthe lotus feet;
gatvhaving approached; yceI prayed for; yatthat which;
anta-vatperishable.
TRANSLATION
Alas, just look at me! I am so unfortunate. I approached the lotus feet of the
Supreme Personality of Godhead, who can immediately cut the chain of the
repetition of birth and death, but still, out of my foolishness, I prayed for things
which are perishable.
PURPORT
The word antmyam is very significant in this. verse. tm means "the
soul," and antmya means "without any conception of the soul." rla
abhadeva instructed his sons that unless a human being comes to the point
of understanding the tm, or spiritual position, whatever he does is ignorance,
and this brings only defeat in his life. Dhruva Mahrja regrets his
unfortunate position, for although he approached the Supreme Personality of
Godhead, who is always able to give His devotee the highest benediction of
cessation of the repetition of birth and death, which is impossible for any
demigod to offer, he foolishly wanted something perishable. When
Hirayakaipu asked immortality from Lord Brahm, Lord Brahm expressed
his inability to offer such a benediction because he himself is not immortal;
therefore immortality, or complete cessation of the chain of repeated birth and
543
death, can be offered by the Supreme Lord, the Personality of Godhead
Himself, not by others. Hari vin na mtim taranti. It is said that without the
blessings of Hari, the Supreme Personality of Godhead, no one can stop the
continuous chain of birth and death within this material world. Therefore the
Supreme Lord is also called bhava-cchit. The Vaiava philosophy in the
process of Ka consciousness prohibits the devotee from all kinds of material
aspirations. A Vaiava devotee should always be anybhilit-nya, free
from all material aspirations for the results of fruitive activities or empiric
philosophical speculation. Dhruva Mahrja was actually initiated by Nrada
Muni, the greatest Vaiava, in the chanting of o namo bhagavate
vsudevya. This mantra is a viu-mantra, for by practicing the chanting of
this mantra one is elevated to the Viuloka. Dhruva Mahrja regrets that
although he was initiated in the viu-mantra by a Vaiava, he still aspired
for material benefits. That was another cause for lamentation. Although he got
the result of the viu-mantra by the causeless mercy of the Lord, he lamented
how foolish he was to have strived for material benefits while practicing
devotional service. In other words, every one of us who is engaged in
devotional service in Ka consciousness should be completely free from all
material aspirations. Otherwise we will have to lament like Dhruva Mahrja.
TEXT 32
H " 9 " H F l
"H=F~ 9F ll - ll
matir vidit devai
patadbhir asahiubhi
yo nrada-vacas tathya
ngrhiam asattama
544
SYNONYMS
matiintelligence; viditcontaminated; devaiby the demigods;
patadbhiwho will fall down; asahiubhiintolerant; yaI who;
nradaof the great sage Nrada; vacaof the instructions; tathyamthe
truth; nanot; agrhiamcould accept; asat-tamathe most wretched.
TRANSLATION
Since all the demigods who are situated in the higher planetary system will
have to come down again, they are all envious of my being elevated to
Vaikuhaloka by devotional service. These intolerant demigods have dissipated
my intelligence, and only for this reason could I not accept the genuine
benediction of the instructions of Sage Nrada.
PURPORT
As shown by many instances in the Vedic literature, when a person
undergoes severe austerities, the demigods become very much perturbed
because they are always afraid of losing their posts as the predominating deities
of the heavenly planets. It is known to them that their position in the higher
planetary system is impermanent, as it is stated in the Bhagavad-gt, Ninth
Chapter (ke puye martya-loka vianti). It is said in the Gt that after
exhausting the results of their pious activities, all the demigods, who are
inhabitants of the higher planetary system, have to come back again to this
earth.
It is a fact that the demigods control the different activities of the limbs of
our bodies. Factually we are not free even in moving our eyelids. Everything is
controlled by them. Dhruva Mahrja's conclusion is that these demigods,
being envious of his superior position in devotional service, conspired against
him to pollute his intelligence, and thus although he was the disciple of a great
545
Vaiava, Nrada Muni, he could not accept Nrada's valid instructions. Now
Dhruva Mahrja regretted very much that he had neglected these
instructions. Nrada Muni had asked him, "Why should you bother about
insult or adoration from your stepmother?" He of course said to Dhruva
Mahrja that since Dhruva was only a child, what did he have to do with such
insult or adoration? But Dhruva Mahrja was determined to achieve the
benediction of the Supreme Personality of Godhead, and therefore Nrada
advised him to go back home for the time being, and in mature time he could
try to practice devotional service. Dhruva Mahrja regretted that he had
rejected the advice of Nrada Muni and was adamant in asking him for
something perishable, namely revenge against his stepmother for her insult,
and possession of the kingdom of his father.
Dhruva Mahrja regretted very much that he could not take seriously the
instruction of his spiritual master and that his consciousness was therefore
contaminated. Still, the Lord is so merciful that due to Dhruva's execution of
devotional service He offered Dhruva the ultimate Vaiava goal.
TEXT 33
" H F R $H " d l
'F " ll ll
daiv mym upritya
prasupta iva bhinna-dk
tapye dvitye 'py asati
bhrt-bhrtvya-hd-ruj
SYNONYMS
daivmof the Personality of Godhead; mymthe illusory energy;
uprityataking shelter of; prasuptadreaming while asleep; ivalike;
546
bhinna-dkhaving separated vision; tapyeI lamented; dvityein the
illusory energy; apialthough; asatitemporary; bhrtbrother;
bhrtvyaenemy; htwithin the heart; rujby lamentation.
TRANSLATION
Dhruva Mahrja lamented: I was under the influence of the illusory
energy; being ignorant of the actual facts, I was sleeping on her lap. Under a
vision of duality, I saw my brother as my enemy, and falsely I lamented within
my heart, thinking, "They are my enemies."
PURPORT
Real knowledge is revealed to a devotee only when he comes to the right
conclusion about life by the grace of the Lord. Our creation of friends and
enemies within this material world is something like dreaming at night. In
dreams we create so many things out of various impressions in the
subconscious mind, but all such creations are simply temporary and unreal. In
the same way, although apparently we are awake in material life, because we
have no information of the soul and the Supersoul, we create many friends and
enemies simply out of imagination. rla Kadsa Kavirja Gosvm says that
within this material world or material consciousness, good and bad are the
same. The distinction between good and bad is simply a mental concoction.
The actual fact is that all living entities are sons of God, or by-products of His
marginal energy. Because of our being contaminated by the modes of material
nature, we distinguish one spiritual spark from another. That is also another
kind of dreaming. It is stated in the Bhagavad-gt that those who are actually
learned do not make any distinction between a learned scholar, a brhmaa,
an elephant, a dog and a cala. They do not see in terms of the external
body; rather, they see the person as spirit soul. By higher understanding one
can know that the material body is nothing but a combination of the five
material elements. In that sense also the bodily construction of a human being
547
and that of a demigod are one and the same. From the spiritual point of view
we are all spiritual sparks, parts and parcels of the Supreme Spirit, God. Either
materially or spiritually we are basically one, but we make friends and enemies
as dictated by the illusory energy. Dhruva Mahrja therefore said, daiv
mym upritya: the cause of his bewilderment was his association with the
illusory, material energy.
TEXT 34
~ ~ =dF H 9 l
FU " F " F" l
H"= ' H HH ll H ll
mayaitat prrthita vyartha
cikitseva gatyui
prasdya jagad-tmna
tapas duprasdanam
bhava-cchidam ayce 'ha
bhava bhgya-vivarjita
SYNONYMS
mayby me; etatthis; prrthitamprayed for; vyarthamuselessly;
cikitstreatment; ivalike; gatahas ended; yuifor one whose life;
prasdyaafter satisfying; jagat-tmnamthe soul of the universe;
tapasby austerity; duprasdanamwho is very difficult to satisfy;
bhava-chidamthe Personality of Godhead, who can cut the chain of birth
and death; ayceprayed for; ahamI; bhavamrepetition of birth and
death; bhgyafortune; vivarjitabeing without.
548
TRANSLATION
It is very difficult to satisfy the Supreme Personality of Godhead, but in my
case, although I have satisfied the Supersoul of the whole universe, I have
prayed only for useless things. My activities were exactly like treatment given
to a person who is already dead. Just see how unfortunate I am, for in spite of
meeting the Supreme Lord, who can cut one's link with birth and death, I have
prayed for the same conditions again.
PURPORT
Sometimes it so happens that a devotee engaged in the loving service of the
Lord desires some material benefit in exchange for this service. This is not the
proper way to discharge devotional service. Out of ignorance, of course,
sometimes a devotee does so, but Dhruva Mahrja regrets his personal
behavior in this connection.
TEXT 35
FH "H N l
$ dH' ll 7 ll
svrjya yacchato mauhyn
mno me bhikito bata
vart ka-puyena
phal-krn ivdhana
SYNONYMS
svrjyamHis devotional service; yacchatafrom the Lord, who was willing
to offer; mauhytby foolishness; mnamaterial prosperity; meby me;
549
bhikitawas asked for; bataalas; vartfrom a great emperor;
kareduced; puyenawhose pious activities; phal-krnbroken
particles of husked rice; ivalike; adhanaa poor man.
TRANSLATION
Because of my state of complete foolishness and paucity of pious activities,
although the Lord offered me His personal service, I wanted material name,
fame and prosperity. My case is just like that of the poor man who, when he
satisfied a great emperor who wanted to give him anything he might ask, out of
ignorance asked only a few broken grains of husked rice.
PURPORT
In this verse the word svrjyam, which means "complete independence," is
very significant. A conditioned soul does not know what complete
independence is. Complete independence means situation in one's own
constitutional position. The real independence of a living entity, who is part
and parcel of the Supreme Personality of Godhead, is to remain always
dependent on the Supreme Lord, just like a child who plays in complete
independence, guided by his parents, who watch over him. The independence
of the conditioned soul does not mean to fight with the obstacles offered by
my, but to surrender to Ka. In the material world, everyone is trying to
become completely independent simply by fighting against the obstacles
offered by my. This is called the struggle for existence. Real independence is
to be reinstated in the service of the Lord. Anyone who goes to the Vaikuha
planets or Goloka Vndvana planet is freely offering his service to the Lord.
That is complete independence. Just contrary to this is material overlordship,
which we wrongly take to be independence. Many great political leaders have
tried to establish independence, but due to such so-called independence the
people's dependence has only increased. The living entity cannot be happy
trying to be independent in the material world. One has to surrender,
550
therefore, unto the lotus feet of the Lord and engage in his original, eternal
service.
Dhruva Mahrja regrets that he wanted material opulence and greater
prosperity than that of his great-grandfather, Lord Brahm. His begging from
the Lord was like a poor man's asking a great emperor for a few grains of
broken rice. The conclusion is that anyone who is engaged in the loving
service of the Lord should never ask for material prosperity from the Lord. The
awarding of material prosperity simply depends on the stringent rules and
regulations of the external energy. Pure devotees ask the Lord only for the
privilege of serving Him. This is our real independence. If we want anything
else, it is a sign of our misfortune.
TEXT 36
3H=
H d "F "H"
9F H" l
H> F '~
" ='F { ll ll
maitreya uvca
na vai mukundasya padravindayo
rajo-juas tta bhavd jan
vchanti tad-dsyam te 'rtham tmano
yadcchay labdha-mana-samddhaya
SYNONYMS
maitreya uvcathe great sage Maitreya continued; nanever;
vaicertainly; mukundasyaof the Lord, who can give liberation;
551
pada-aravindayoof the lotus feet; raja-juapersons who are eager to
taste the dust; ttamy dear Vidura; bhavdlike yourself;
janpersons; vchantidesire; tatHis; dsyamservitorship;
tewithout; arthaminterest; tmanafor themselves;
yadcchayautomatically; labdhaby what is achieved;
mana-samddhayaconsidering themselves very rich.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, persons like you, who
are pure devotees of the lotus feet of Mukunda [the Supreme Personality of
Godhead, who can offer liberation] and who are always attached to the honey of
His lotus feet, are always satisfied in serving at the lotus feet of the Lord. In
any condition of life, such persons remain satisfied, and thus they never ask the
Lord for material prosperity.
PURPORT
In the Bhagavad-gt the Lord says that He is the supreme enjoyer, the
supreme proprietor of everything and anything within this creation, and the
supreme friend of everyone. When one knows these things perfectly, he is
always satisfied. The pure devotee never hankers after any kind of material
prosperity. The karms, however, or jns or yogs endeavor always for their
own personal happiness. Karms work day and night to improve their economic
condition, jns undergo severe austerities in order to get liberation, and yogs
also undergo severe austerities by practicing the yoga system for attainment of
wonderful mystic powers. A devotee, however, is not interested in such
activities; he does not want mystic powers or liberation or material prosperity.
He is satisfied in any condition of life, as long as he is constantly engaged in
the service of the Lord. The Lord's feet are compared to the lotus, wherein
there is saffron dust. A devotee is always engaged in drinking the honey from
the lotus feet of the Lord. Unless one is freed from all material desires, he
552
cannot actually taste the honey from the Lord's lotus feet. One has to
discharge his devotional duties without being disturbed by the coming and
going of material circumstances. This desirelessness for material prosperity is
called nikma. One should not mistakenly think that nikma means giving
up all desires. That is impossible. A living entity is eternally existent, and he
cannot give up desires. A living entity must have desires; that is the symptom
of life. When there is a recommendation to become desireless, it is to be
understood that this means that we should not desire anything for our sense
gratification. For a devotee this state of mind, nispha, is the right position.
Actually every one of us already has an arrangement for our standard of
material comforts. A devotee should always remain satisfied with the standard
of comforts offered by the Lord, as stated in the opaniad (tena tyaktena
bhujth [o mantra 1]). This saves time for executing Ka consciousness.
TEXT 37
d F ~ l
' " " F d ll O ll
karytma-jam ynta
samparetya yathgatam
rj na raddadhe bhadram
abhadrasya kuto mama
SYNONYMS
karyahaving heard; tma-jamhis son; yntamcoming back;
samparetyaafter dying; yathas if; gatamcoming back; rjKing
Uttnapda; nadid not; raddadhehave any confidence; bhadramgood
fortune; abhadrasyaof the impious; kutawhence; mamamy.
553
TRANSLATION
When King Uttnapda heard that his son Dhruva was coming back home,
as if coming back to life after death, he could not put his faith in this message,
for he was doubtful of how it could happen. He considered himself the most
wretched, and therefore he thought that it was not possible for him to attain
such good fortune.
PURPORT
Dhruva Mahrja, a five-year-old boy, went to the forest for penance and
austerity, and the King could not at all believe that a small boy of such a
tender age could live in the forest. He was certain that Dhruva was dead. He
therefore could not fix his faith in the message that Dhruva Mahrja was
coming back home again. For him this message said that a dead man was
coming back home, and so he could not believe it. After Dhruva Mahrja's
departure from home, King Uttnapda thought that he was the cause of
Dhruva's leaving, and thus he considered himself the most wretched.
Therefore, even though it was possible that his lost son was coming back from
the kingdom of death, he thought that since he was most sinful it was not
possible for him to be so fortunate as to get back his lost son.
TEXT 38
{ H "H99H '9 l
H "' ll ll
raddhya vkya devarer
hara-vegena dharita
vrt-hartur atiprto
hra prdn mah-dhanam
554
SYNONYMS
raddhyakeeping faith; vkyamin the words; devareof the great sage
Nrada; hara-vegenaby great satisfaction; dharitaoverwhelmed;
vrt-hartuwith the messenger who brought the news; atiprtabeing
very satisfied; hrama pearl necklace; prdtoffered; mah-dhanamvery
valuable.
TRANSLATION
Although he could not believe the words of the messenger, he had full faith
in the word of the great sage Nrada. Thus he was greatly overwhelmed by the
news, and he immediately offered the messenger a highly valuable necklace in
great satisfaction.
TEXTS 39-40
F" ~Q d FHd l
N Q d H { > F 'N' ll \ ll
_" " " N Q 9 H l
> F d ll H ll
sad-ava ratham ruhya
krtasvara-pariktam
brhmaai kula-vddhai ca
paryasto 'mtya-bandhubhi
akha-dundubhi-ndena
brahma-ghoea veubhi
nicakrma purt tram
555
tmajbhkaotsuka
SYNONYMS
sat-avamdrawn by very fine horses; rathamchariot; ruhyagetting on;
krtasvara-pariktambedecked with golden filigree; brhmaaiwith
brhmaas; kula-vddhaialong with elderly personalities of the family;
caalso; paryastabeing surrounded; amtyaby officers and ministers;
bandhubhiand friends; akhaof conchshells; dundubhiand
kettledrums; ndenawith the sound; brahma-ghoeaby the chanting of
Vedic mantras; veubhiby flutes; nicakrmahe came out; purtfrom
the city; tramwith great haste; tma-jason; abhkaato see;
utsukavery eager.
TRANSLATION
Then King Uttnapda, being very eager to see the face of his lost son,
mounted a chariot drawn by excellent horses and bedecked with golden filigree.
Taking with him many learned brhmaas, all the elderly personalities of his
family, his officers, his ministers and his immediate friends, he immediately left
the city. As he proceeded in this parade, there were auspicious sounds of
conchshells, kettledrums, flutes, and the chanting of Vedic mantras to indicate
all good fortune.
TEXT 41
F F =>F 9 l
Q Nd F' ll H! ll
sunti suruci csya
mahiyau rukma-bhite
556
ruhya ibik srdham
uttamenbhijagmatu
SYNONYMS
suntiQueen Sunti; suruciQueen Suruci; caalso; asyaof the King;
mahiyauqueens; rukma-bhitebeing decorated with golden ornaments;
ruhyagetting on; ibikma palanquin; srdhamalong with;
uttamenathe King's other son, Uttama; abhijagmatuall proceeded along.
TRANSLATION
Both the queens of King Uttnapda, namely Sunti and Suruci, along with
his other son, Uttama, appeared in the procession. The queens were seated on a
palanquin.
PURPORT
After the departure of Dhruva Mahrja from the palace, the King was very
afflicted, but by the kind words of Saint Nrada he was partially satisfied. He
could understand the great fortune of his wife Sunti and the great misfortune
of Queen Suruci, for these facts were certainly very open in the palace. But
still when the news reached the palace that Dhruva Mahrja was returning,
his mother, Sunti, out of her great compassion and due to being the mother of
a great Vaiava, did not hesitate to take the other wife, Suruci, and her son,
Uttama, on the same palanquin. That was the greatness of Queen Sunti, the
mother of the great Vaiava Dhruva Mahrja.
TEXTS 42-43
" _ H F ~ l
HQ F FU H( ll H- ll
557
' l " " d F l
HHF S F F 9N' ll H ll
ta dvopavanbhya
ynta taras ratht
avaruhya npas tram
sdya prema-vihvala
parirebhe 'gaja dorbhy
drghotkaha-man vasan
vivaksenghri-saspara-
hategha-bandhanam
SYNONYMS
tamhim (Dhruva Mahrja); dvhaving seen; upavanathe small
forest; abhyenear; yntamreturning; taraswith great haste;
rathtfrom the chariot; avaruhyagot down; npathe King;
tramimmediately; sdyacoming near; premawith love;
vihvalaoverwhelmed; parirebhehe embraced; aga-jamhis son;
dorbhymwith his arms; drghafor a long time; utkahaanxious;
manthe King, whose mind; vasanbreathing heavily; vivaksenaof the
Lord; aghriby the lotus feet; sasparabeing touched; hatawere
destroyed; aeaunlimited; aghamaterial contamination;
bandhanamwhose bondage.
TRANSLATION
Upon seeing Dhruva Mahrja approaching the neighboring small forest,
King Uttnapda with great haste got down from his chariot. He had been very
anxious for a long time to see his son Dhruva, and therefore with great love and
affection he went forward to embrace his long-lost boy. Breathing very heavily,
558
the King embraced him with both arms. But Dhruva Mahrja was not the same
as before; he was completely sanctified by spiritual advancement due to having
been touched by the lotus feet of the Supreme Personality of Godhead.
TEXT 44
~ ' H l
mF ~ ll HH ll
athjighran muhur mrdhni
tair nayana-vribhi
snpaym sa tanaya
jtoddma-manoratha
SYNONYMS
athathereupon; jighransmelling; muhuagain and again; mrdhnion
the head; taicold; nayanaof his eyes; vribhiwith the water;
snpaym sahe bathed; tanayamson; jtafulfilled; uddmagreat;
mana-rathahis desire.
TRANSLATION
Reunion with Dhruva Mahrja fulfilled King Uttnapda's long-cherished
desire, and for this reason he smelled Dhruva's head again and again and bathed
him with torrents of very cold tears.
PURPORT
By nature's way, when a man cries, there may be two causes. When one
cries in great happiness upon the fulfillment of some desire, the tears coming
forth from the eyes are very cold and pleasing, whereas tears in times of
559
distress are very hot.
TEXT 45
HU "H > l
Fd FA ll H7 ll
abhivandya pitu pdv
rbhi cbhimantrita
nanma mtarau r
sat-kta saj-jangra
SYNONYMS
abhivandyaworshiping; pituof his father; pdauthe feet; rbhiwith
benedictions; caand; abhimantritawas addressed; nanmahe bowed;
mtarauto his two mothers; rwith his head; sat-ktawas honored;
sat-janaof the nobles; agrathe foremost.
TRANSLATION
Then Dhruva Mahrja, the foremost of all nobles, first of all offered his
obeisances at the feet of his father and was honored by his father with various
questions. He then bowed his head at the feet of his two mothers.
PURPORT
It may be questioned why Dhruva Mahrja offered his respect not only to
his mother but also to his stepmother, due to whose insults he had to leave
home. The answer is that after achieving perfection by self-realization and
seeing the Supreme Personality of Godhead face to face, Dhruva Mahrja was
completely freed from all contamination of material desire. Feelings of insult
560
or honor in this material world are never perceived by a devotee. Lord
Caitanya therefore says that one has to be humbler than the grass and, He
recommends, more tolerant than the tree to execute devotional service.
Dhruva Mahrja, therefore, has in this verse been described as saj-jangra,
the foremost of noble men. The pure devotee is the noblest of all, and he has
no feelings of animosity towards anyone. Duality due to animosity is a creation
of this material world. There is no such thing in the spiritual world, which is
the absolute reality.
TEXT 46
F =F F ~ "H d l
H H N9" ll H ll
surucis ta samutthpya
pdvanatam arbhakam
parivajyha jveti
bpa-gadgaday gir
SYNONYMS
suruciQueen Suruci; tamhim; samutthpyahaving picked up;
pda-avanatamfallen at her feet; arbhakamthe innocent boy;
parivajyaembracing; hashe said; jvamay you live long; itithus;
bpawith tears; gadgadaychoked up; girwith words.
TRANSLATION
Suruci, the younger mother of Dhruva Mahrja, seeing that the innocent
boy had fallen at her feet, immediately picked him up, embracing him with her
hands, and with tears of feeling she blessed him with the words, "My dear boy,
561
long may you live!"
TEXT 47
F F H " l
F $H FH ll HO ll
yasya prasanno bhagavn
guair maitry-dibhir hari
tasmai namanti bhtni
nimnam pa iva svayam
SYNONYMS
yasyaanyone with whom; prasannais pleased; bhagavnthe Personality
of Godhead; guaiby qualities; maitr-dibhiby friendship, etc.;
hariLord Hari; tasmaiunto him; namantioffer respect; bhtniall
living entities; nimnamto low ground; pawater; ivajust as;
svayamautomatically.
TRANSLATION
Unto one who has transcendental qualities due to friendly behavior with the
Supreme Personality of Godhead, all living entities offer honor, just as water
automatically flows down by nature.
PURPORT
The question may be raised in this connection why Suruci, who was not at
all favorably disposed towards Dhruva, blessed him, "Long may you live," which
means that she also desired good fortune for him. The answer is given in this
verse. Since Dhruva Mahrja was blessed by the Lord, due to his
562
transcendental qualities everyone was bound to offer him all respects and
benediction, just as water, by its nature, flows downward. A devotee of the
Lord does not demand respect from anyone, but wherever he goes he is
honored by everyone throughout the whole world with all respect. rnivsa
crya said that the six Gosvms of Vndvana are respected throughout the
entire universe because a devotee, having pleased the Supreme Personality of
Godhead, the source of all emanations, automatically pleases everyone, and
thus everyone offers him respect.
TEXT 48
3> ' H> H H( l
lF l" dHM ^ ll H ll
uttama ca dhruva cobhv
anyonya prema-vihvalau
aga-sagd utpulakv
asraugha muhur hatu
SYNONYMS
uttama caalso Uttama; dhruva caDhruva also; ubhauboth;
anyonyamone another; prema-vihvalaubeing overwhelmed with affection;
aga-sagtby embracing; utpulakautheir hair stood up; asraof tears;
oghamtorrents; muhuagain and again; hatuthey exchanged.
TRANSLATION
The two brothers Uttama and Dhruva Mahrja also exchanged their tears.
They were overwhelmed by the ecstasy of love and affection, and when they
embraced one another, the hair on their bodies stood up.
563
TEXT 49
F F ' F l
3 Q H' " lF H ll H\ ll
suntir asya janan
prebhyo 'pi priya sutam
upaguhya jahv dhi
tad-aga-spara-nirvt
SYNONYMS
suntiSunti, the real mother of Dhruva Mahrja; asyahis;
jananmother; prebhyamore than life air; apieven; priyamdear;
sutamson; upaguhyaembracing; jahaugave up; dhimall grief;
tat-agahis body; sparatouching; nirvtbeing satisfied.
TRANSLATION
Sunti, the real mother of Dhruva Mahrja, embraced the tender body of
her son, who was dearer to her than her own life, and thus forgot all material
grief, for she was very pleased.
TEXT 50
F F MH F H l
"9 H HF H ll 7 ll
paya stanbhy susrva
netra-jai salilai ivai
564
tadbhiicyamnbhy
vra vra-suvo muhu
SYNONYMS
payamilk; stanbhymfrom both breasts; susrvabegan to flow down;
netra-jaifrom the eyes; salilaiby tears; ivaiauspicious; tadat that
time; abhiicyamnbhymbeing wetted; vramy dear Vidura;
vra-suvaof the mother who gave birth to a hero; muhuconstantly.
TRANSLATION
My dear Vidura, Sunti was the mother of a great hero. Her tears, together
with the milk flowing from her breasts, wet the whole body of Dhruva
Mahrja. This was a great, auspicious sign.
PURPORT
When Deities are installed, They are washed with milk, yogurt and water,
and this ceremony is called abhieka. In this verse it has been especially
mentioned that the tears which flowed down from the eyes of Sunti were
all-auspicious. This auspiciousness of the abhieka ceremony performed by his
beloved mother was an indication that in the very near future Dhruva
Mahrja would be installed on the throne of his father. The history of
Dhruva Mahrja's leaving home was that his father refused to give him a
place on his lap, and Dhruva Mahrja determined that unless he got the
throne of his father he would not come back. Now this abhieka ceremony
performed by his beloved mother was an indication that he would occupy the
throne of Mahrja Uttnapda.
It is also significant in this verse that Sunti, mother of Dhruva Mahrja, is
described as vra-s, a mother who produced a great hero. There are many
heroes in the world, but there is no comparison to Dhruva Mahrja, who was
565
not only a heroic emperor of this planet, but also a great devotee. A devotee is
also a great hero because he conquers the influence of my. When Lord
Caitanya inquired from Rmnanda Rya about the most famous man in this
world, the latter replied that anyone who is known as a great devotee of the
Lord is to be accepted as the most famous.
TEXT 51
F "8H l
='> 8 B H ll 7! ll
t aasur jan rj
diy te putra rti-h
pratilabdha cira nao
rakit maala bhuva
SYNONYMS
tmunto Queen Sunti; aasuoffered praise; janthe people in
general; rjmunto the Queen; diyby fortune; teyour; putrason;
rti-hwill vanquish all your pains; pratilabdhanow returned;
ciramsince a long time; naalost; rakitwill protect; maalamthe
globe; bhuvaearthly.
TRANSLATION
The residents of the palace praised the Queen: Dear Queen, your beloved
son was lost a long time ago, and it is your great fortune that he now has come
back. It appears, therefore, that your son will be able to protect you for a very
long time and will put an end to all your material pangs.
566
TEXT 52
= FH H l
" ' ' F " ll 7- ll
abhyarcitas tvay nna
bhagavn praatrti-h
yad-anudhyyino dhr
mtyu jigyu sudurjayam
SYNONYMS
abhyarcitaworshiped; tvayby you; nnamhowever; bhagavnthe
Supreme Personality of Godhead; praata-rti-hwho can deliver His
devotees from the greatest danger; yatwhom; anudhyyinaconstantly
meditating upon; dhrgreat saintly persons; mtyumdeath;
jigyuconquered; sudurjayamwhich is very, very difficult to overcome.
TRANSLATION
Dear Queen, you must have worshiped the Supreme Personality of Godhead,
who delivers His devotees from the greatest danger. Persons who constantly
meditate upon Him surpass the course of birth and death. This perfection is
very difficult to achieve.
PURPORT
Dhruva Mahrja was the lost child of Queen Sunti, but during his absence
she always meditated upon the Supreme Personality of Godhead, who is able to
rescue His devotee from all dangers. While Dhruva Mahrja was absent from
his home, not only did he undergo severe austerities in the forest of
Madhuvana, but at home also his mother prayed to the Supreme Lord for his
567
safety and good fortune. In other words, the Lord was worshiped by both the
mother and the son, and both were able to achieve the supreme benediction
from the Supreme Lord. The word sudurjayam, an adjective which indicates
that no one can conquer death, is very significant. When Dhruva Mahrja
was away from his home, his father thought that he was dead. Ordinarily a
king's son only five years old and away from home in the forest would certainly
be supposed dead, but by the mercy of the Supreme Personality of Godhead,
not only was he saved, but he was blessed with the highest perfection.
TEXT 53
H ' H F l
d 8 F 'H ll 7 ll
llyamna janair eva
dhruva sabhrtara npa
ropya kari ha
styamno 'viat puram
SYNONYMS
llyamnambeing thus praised; janaiby the people in general;
evamthus; dhruvamMahrja Dhruva; sa-bhrtaramwith his brother;
npathe King; ropyaplacing; karimon the back of a she-elephant;
habeing so pleased; styamnaand being so praised; aviatreturned;
puramto his capital.
TRANSLATION
The sage Maitreya continued: My dear Vidura, when everyone was thus
praising Dhruva Mahrja, the King was very happy, and he had Dhruva and
568
his brother seated on the back of a she-elephant. Thus he returned to his
capital, where he was praised by all classes of men.
TEXT 54
FS R Fd l
FH " d"F > ' ll 7H ll
tatra tatropasakptair
lasan-makara-toraai
savndai kadal-stambhai
pga-potai ca tad-vidhai
SYNONYMS
tatra tatrahere and there; upasakptaiset up; lasatbrilliant;
makarashark-shaped; toraaiwith arched gateways; sa-vndaiwith
bunches of fruits and flowers; kadalof banana trees; stambhaiwith
columns; pga-potaiwith young betel nut trees; caalso; tat-vidhaiof
that kind.
TRANSLATION
The whole city was decorated with columns of banana trees containing
bunches of fruits and flowers, and betel nut trees with leaves and branches were
seen here and there. There were also many gates set up which were structured
to give the appearance of sharks.
PURPORT
Auspicious ceremonies with decorations of the green leaves of palms,
coconut trees, betel nut trees and banana trees, and fruits, flowers and leaves
569
are an age-old custom in India. To receive his great son Dhruva Mahrja,
King Uttnapda arranged a good reception, and all the citizens very
enthusiastically took part with great jubilation.
TEXT 55
= [HHFMS "HN l
3Fd d F"d ll 77 ll
cta-pallava-vsa-sra-
mukt-dma-vilambibhi
upaskta prati-dvram
ap kumbhai sadpakai
SYNONYMS
cta-pallavawith mango leaves; vsacloth; srakflower garlands;
mukt-dmastrings of pearls; vilambibhihanging; upasktamdecorated;
prati-dvramat every gate; apmfull of water; kumbhaiwith waterpots;
sa-dpakaiwith burning lamps.
TRANSLATION
At each and every gate there were burning lamps and big waterpots
decorated with differently colored cloth, strings of pearls, flower garlands and
hanging mango leaves.
TEXT 56
d d " l
570
F 'S d U ll 7 ll
prkrair gopurgrai
takumbha-paricchadai
sarvato 'lakta rmad-
vimna-ikhara-dyubhi
SYNONYMS
prkraiwith surrounding walls; gopuracity gates; graiwith houses;
takumbhagolden; paricchadaiwith ornamental work; sarvataon all
sides; alaktamdecorated; rmatvaluable, beautiful; vimnaairplanes;
ikharadomes; dyubhiglittering.
TRANSLATION
In the capital city there were many palaces, city gates and surrounding walls,
which were already very, very beautiful, and on this occasion all of them were
decorated with golden ornaments. The domes of the city palaces glittered, as did
the domes of the beautiful airplanes which hovered over the city.
PURPORT
Regarding the mention of airplanes here, it is suggested by rmad
Vijayadhvaja Trtha that on this occasion the demigods from higher planetary
systems also came in their airplanes to bestow their blessings on Dhruva
Mahrja on his arrival at the capital of his father. It also appears that all the
domes of the city palaces as well as the pinnacles of the airplanes were
decorated with ornamental work in gold, and, being reflected by the sunshine,
they were all glittering. We can observe a specific distinction between Dhruva
Mahrja's time and modern days, for the airplanes in those days were made of
gold, whereas at the present moment airplanes are made of base aluminium.
571
This just gives a hint of the opulence of Dhruva Mahrja's days and the
poverty of modern times.
TEXT 57
8=H~_ ="== l
FB N ll 7O ll
ma-catvara-rathya-
mrga candana-carcitam
ljkatai pupa-phalais
taulair balibhir yutam
SYNONYMS
mafully cleansed; catvaraquadrangles; rathyhighways; aaraised
sitting places; mrgamlanes; candanawith sandalwood;
carcitamsprinkled; ljawith fried rice; akataiand barley; pupawith
flowers; phalaiand fruits; taulaiwith rice; balibhiauspicious
presentations; yutamprovided with.
TRANSLATION
All the quadrangles, lanes and streets in the city, and the raised sitting places
at the crossings, were thoroughly cleansed and sprinkled with sandalwood
water; and auspicious grains such as rice and barley, and flowers, fruits and
many other auspicious presentations were scattered all over the city.
TEXTS 58-59
' H ~ " 8 M l
572
F{~ "'N " H = ll 7 ll
3 & HF"9 F l
H F HH ll 7\ ll
dhruvya pathi dya
tatra tatra pura-striya
siddhrthkata-dadhy-ambu-
drv-pupa-phalni ca
upajahru prayujn
vtsalyd ia sat
vas tad-valgu-gtni
prviad bhavana pitu
SYNONYMS
dhruvyaon Dhruva; pathion the road; dyaseen; tatra tatrahere
and there; pura-striyahousehold ladies; siddhrthawhite mustard seed;
akatabarley; dadhicurd; ambuwater; drvnewly grown grass;
pupaflowers; phalnifruits; caalso; upajahruthey showered;
prayujnuttering; vtsalytout of affection; iablessings;
satgentle ladies; vanhearing; tattheir; valguvery pleasing;
gtnisongs; prviathe entered; bhavanamthe palace; pituof his
father.
TRANSLATION
Thus as Dhruva Mahrja passed on the road, from every place in the
neighborhood all the gentle household ladies assembled to see him, and out of
maternal affection they offered their blessings, showering him with white
mustard seed, barley, curd, water, newly grown grass, fruits and flowers. In this
way Dhruva Mahrja, while hearing the pleasing songs sung by the ladies,
573
entered the palace of his father.
TEXT 60
H F F H l
HFH " HH ll ll
mahmai-vrtamaye
sa tasmin bhavanottame
llito nitar pitr
nyavasad divi devavat
SYNONYMS
mah-maigreatly valuable jewels; vrtagroups of; mayebedecked with;
sahe (Dhruva Mahrja); tasminin that; bhavana-uttamebrilliant
house; llitabeing raised; nitarmalways; pitrby the father;
nyavasatlived there; diviin the higher planetary systems; deva-vatlike
the demigods.
TRANSLATION
Dhruva Mahrja thereafter lived in his father's palace, which had walls
bedecked with highly valuable jewels. His affectionate father took particular
care of him, and he dwelled in that house just as the demigods live in their
palaces in the higher planetary systems.
TEXT 61
" " l
574
F 3Fd ll ! ll
paya-phena-nibh ayy
dnt rukma-paricchad
sanni mahrhi
yatra raukm upaskar
SYNONYMS
payamilk; phenafoam; nibhlike; ayybedding; dntmade of
ivory; rukmagolden; paricchadwith embellishments; sannisitting
places; mah-arhivery valuable; yatrawhere; raukmgolden;
upaskarfurniture.
TRANSLATION
The bedding in the palace was as white as the foam of milk and was very
soft. The bedsteads were made of ivory with embellishments of gold, and the
chairs, benches and other sitting places and furniture were made of gold.
TEXT 62
F<ddBH9 d9 = l
" mF ll - ll
yatra sphaika-kuyeu
mah-mrakateu ca
mai-pradp bhnti
lalan-ratna-sayut
SYNONYMS
575
yatrawhere; sphaikamade of marble; kuyeuon walls;
mah-mrakateubedecked with valuable jewels like sapphires; caalso;
mai-pradplamps made of jewels; bhntishone; lalanfemale figures;
ratnamade of jewels; sayutheld by.
TRANSLATION
The palace of the King was surrounded by walls made of marble with many
engravings made of valuable jewels like sapphires, which depicted beautiful
women with shining jewel lamps in their hands.
PURPORT
The description of King Uttnapda's palace depicts the state of affairs
many hundreds and thousands of years ago, long before rmad-Bhgavatam
was compiled. Since it is described that Mahrja Dhruva ruled for thirty-six
thousand years, he must have lived in the Satya-yuga, when people lived for
one hundred thousand years. The life durations in the four yugas are also
mentioned in the Vedic literature. In the Satya-yuga people used to live for
one hundred thousand years, in the Tret-yuga people lived for ten thousand
years, in Dvpara-yuga they lived for one thousand years, and in this age,
Kali-yuga, people may live up to one hundred years. With the progressive
advance of each new yuga, the duration of human life is reduced by ninety
percentfrom one hundred thousand to ten thousand, from ten thousand to
one thousand, and from one thousand to one hundred.
It is said that Dhruva Mahrja was the great-grandson of Lord Brahm.
This indicates that Dhruva Mahrja's time was in the Satya-yuga in the
beginning of creation. During one day of Lord Brahm, as stated in the
Bhagavad-gt, there are many Satya-yugas. According to the Vedic
calculation, at the present moment the twenty-eighth millennium is current. It
can be calculated that Dhruva Mahrja lived many millions of years ago, but
the description of the palace of Dhruva's father is so glorious that we cannot
576
accept that advanced human civilization did not exist even forty or fifty
thousand years ago. There were walls like those in the palace of Mahrja
Uttnapda even very recently, during the Mogul period. Anyone who has
seen the Red Fort in Delhi must have marked that the walls are made of
marble and were once decorated with jewels. During the British period all
these jewels were taken away and dispatched to the British Museum.
The conception of worldly opulence was formerly based mainly on natural
resources such as jewels, marble, silk, ivory, gold and silver. The advancement
of economic development was not based on big motorcars. Advancement of
human civilization depends not on industrial enterprises, but on possession of
natural wealth and natural food, which is all supplied by the Supreme
Personality of Godhead so that we may save time for self-realization and
success in the human form of body.
Another aspect of this verse is that Dhruva Mahrja's father, Uttnapda,
would very soon give up attachment for his palaces and would go to the forest
for self-realization. From the description of rmad-Bhgavatam, therefore, we
can make a very thorough comparative study of modern civilization and the
civilization of mankind in the other millenniums, Satya-yuga, Tret-yuga and
Dvpara-yuga.
TEXT 63
3U = H= " l
d l~ ' H ll ll
udynni ca ramyi
vicitrair amara-drumai
kjad-vihaga-mithunair
gyan-matta-madhuvratai
577
SYNONYMS
udynnigardens; caalso; ramyivery beautiful; vicitraivarious;
amara-drumaiwith trees brought from the heavenly planets;
kjatsinging; vihagaof birds; mithunaiwith pairs; gyathumming;
mattamad; madhu-vrataiwith bumblebees.
TRANSLATION
The King's residence was surrounded by gardens wherein there were
varieties of trees brought from the heavenly planets. In those trees there were
pairs of sweetly singing birds and almost-mad bumblebees, which made a very
relishable buzzing sound.
PURPORT
In this verse the word amara-drumai, "with trees brought from the
heavenly planets," is very significant. The heavenly planets are known as
Amaraloka, the planets where death is very much delayed, because the people
there live for ten thousand years according to the calculations of the demigods,
in which our six months are equal to one day. The demigods live in the
heavenly planets for months, years and ten-thousands of years according to
demigod time, and then again, after the results of their pious activities are
exhausted, they fall down to this earth. These are the statements that can be
collected from Vedic literature. As the people there live for ten thousand
years, so also do the trees. Of course, here on this earth there are many trees
which live for ten thousand years, so what to speak of the trees on the
heavenly planets? They must live for more than many ten-thousands of years,
and sometimes, as practiced even now, some valuable trees are taken from one
place to another.
It is elsewhere stated that when Lord Ka went to the heavenly planets
578
with His wife Satyabhm He took a prijta flower tree from heaven and
brought it to the earth. There was a fight between Ka and the demigods due
to the prijta tree's being taken from heaven to this planet. The prijta was
planted in the palace of Lord Ka which was occupied by Queen
Satyabhm. The flower and fruit trees in the heavenly planets are superior,
for they are very pleasant and tasteful, and it appears that in the palace of
Mahrja Uttnapda there were many varieties of such trees.
TEXT 64
H H " F d l
FdBHd 8>(FF ll H ll
vpyo vaidrya-sopn
padmotpala-kumud-vat
hasa-kraava-kulair
ju cakrhva-srasai
SYNONYMS
vpyalakes; vaidryaemerald; sopnwith staircases; padmalotuses;
utpalablue lotuses; kumut-vatfull of lilies; hasaswans;
kraavaand ducks; kulaiby flocks of; juinhabited; cakrhvaby
cakravkas (geese); srasaiand by cranes.
TRANSLATION
There were emerald staircases which led to lakes full of variously colored
lotus flowers and lilies, and swans, kraavas, cakravkas, cranes and similar
other valuable birds were visible in those lakes.
579
PURPORT
It appears that not only was the palace surrounded by compounds and
gardens with varieties of trees, but there were small man-made lakes also,
where the water was full of many-colored lotus flowers and lilies, and to get
down to the lakes there were staircases made of valuable jewels such as
emeralds. By the beautifully positioned garden houses there were many
luxuriant birds, such as swans, cakravkas, kraavas and cranes. These birds
generally do not live in filthy places like crows do. The atmosphere of the city
was very healthy and beautiful; it can simply be imagined from its description.
TEXT 65
3" 9 H F l
H " _" " HF ll 7 ll
uttnapdo rjari
prabhva tanayasya tam
rutv dvdbhutatama
prapede vismaya param
SYNONYMS
uttnapdaKing Uttnapda; rja-igreat saintly king;
prabhvaminfluence; tanayasyaof his son; tamthat; rutvhearing;
dvseeing; adbhutawonderful; tamamin the superlative degree;
prapedehappily felt; vismayamwonder; paramsupreme.
TRANSLATION
The saintly King Uttnapda, hearing of the glorious deeds of Dhruva
580
Mahrja and personally seeing also how influential and great he was, felt very
satisfied, for Dhruva's activities were wonderful to the supreme degree.
PURPORT
When Dhruva Mahrja was in the forest executing his austerities, his
father, Uttnapda, heard everything about his very wonderful activities.
Although Dhruva Mahrja was the son of a king and was only five years old,
he went to the forest and executed devotional service under strict austerity.
Therefore his acts were all wonderful, and when he came back home,
naturally, because of his spiritual qualifications, he became very popular
amongst the citizens. He must have performed many wonderful activities by
the grace of the Lord. No one is more satisfied than the father of a person who
is credited with glorious activities. Mahrja Uttnapda was not an ordinary
king; he was a rjari, a saintly king. Formerly this earth was ruled by one
saintly king only. Kings were trained to become saintly; therefore they had no
other concern than the welfare of the citizens. These saintly kings were
properly trained, and as mentioned in Bhagavad-gt also, the science of God,
or the yoga system of devotional service known as Bhagavad-gt, was spoken to
the saintly king of the sun planet, and gradually it descended through the
katriya kings who were generated from the sun and the moon. If the head of
the government is saintly, certainly the citizens become saintly, and they are
very happy because both their spiritual and physical needs and hankerings are
satisfied.
TEXT 66
H"HF = d = F l
' H = H ll ll
vkyoha-vayasa ta ca
581
praktn ca sammatam
anurakta-praja rj
dhruva cakre bhuva patim
SYNONYMS
vkyaafter seeing; ha-vayasammature in age; tamDhruva; caand;
praktnmby the ministers; caalso; sammatamapproved of;
anuraktabeloved; prajamby his subjects; rjthe King;
dhruvamDhruva Mahrja; cakremade; bhuvaof the earth;
patimmaster.
TRANSLATION
When, after concentration, King Uttnapda saw that Dhruva Mahrja was
suitably mature to take charge of the kingdom and that his ministers were
agreeable and the citizens were also very fond of him, he enthroned Dhruva as
emperor of this planet.
PURPORT
Although it is misconceived that formerly the monarchial government was
autocratic, from the description of this verse it appears that not only was King
Uttnapda a rjari, but before installing his beloved son Dhruva on the
throne of the empire of the world, he consulted his ministerial officers,
considered the opinion of the public, and also personally examined Dhruva's
character. Then the King installed him on the throne to take charge of the
affairs of the world.
When a Vaiava king like Dhruva Mahrja is the head of the
government of the entire world, the world is so happy that it is not possible to
imagine or describe. Even now, if people would all become Ka conscious,
the democratic government of the present day would be exactly like the
582
kingdom of heaven. If all people became Ka conscious they would vote for
persons of the category of Dhruva Mahrja. If the post of chief executive were
occupied by such a Vaiava, all the problems of satanic government would be
solved. The youthful generation of the present day is very enthusiastic in
trying to overthrow the government in different parts of the world. But unless
people are Ka conscious like Dhruva Mahrja, there will be no appreciable
changes in government because people who hanker to attain political position
by hook or by crook cannot think of the welfare of the people. They are only
busy to keep their position of prestige and monetary gain. They have very little
time to think of the welfare of the citizens.
TEXT 67
= HFd H l
H H B ll O ll
tmna ca pravayasam
kalayya vimpati
vana virakta prtihad
vimann tmano gatim
SYNONYMS
tmnamhimself; caalso; pravayasamadvanced in age;
kalayyaconsidering; vimpatiKing Uttnapda; vanamto the forest;
viraktadetached; prtihatdeparted; vimandeliberating on;
tmanaof the self; gatimsalvation.
TRANSLATION
After considering his advanced age and deliberating on the welfare of his
583
spiritual self, King Uttnapda detached himself from worldly affairs and
entered the forest.
PURPORT
This is the sign of a rjari. King Uttnapda was very opulent and was
emperor of the world, and these attachments were certainly very great.
Modern politicians are not as great as kings like Mahrja Uttnapda, but
because they get some political power for some days, they become so much
attached to their positions that they never retire unless they are removed from
their posts by cruel death or killed by some opposing political party. It is within
our experience that the politicians in India do not quit their positions until
death. This was not the practice in olden days, as it is evident from the
behavior of King Uttnapda. Immediately after installing his worthy son
Dhruva Mahrja on the throne, he left his home and palace. There are
hundreds and thousands of instances like this in which kings, in their mature
age, would give up their kingdoms and go to the forest to practice austerity.
Practice of austerity is the main business of human life. As Mahrja Dhruva
practiced austerity in his early age, his father, Mahrja Uttnapda, in his old
age also practiced austerity in the forest. In modern days however, it is not
possible to give up one's home and go to the forest to practice austerity, but if
people of all ages would take shelter of the Ka consciousness movement and
practice the simple austerities of no illicit sex, no intoxication, no gambling
and no meat-eating, and chant the Hare Ka mantra regularly (sixteen
rounds), by this practical method it would be a very easy task to get salvation
from this material world.
Thus end the Bhaktivedanta purports of the Fourth Canto, Ninth Chapter, of the
rmad-Bhgavatam, entitled "Dhruva Mahrja Returns Home."
584
10. Dhruva Mahrja's Fight With the Yakas
TEXT 1
3H=
" F H ' H l
3 F dHF ll ! ll
maitreya uvca
prajpater duhitara
iumrasya vai dhruva
upayeme bhrami nma
tat-sutau kalpa-vatsarau
SYNONYMS
maitreya uvcathe great sage Maitreya continued; prajpateof the
Prajpati; duhitaramdaughter; iumrasyaof iumra; vaicertainly;
dhruvaDhruva Mahrja; upayememarried; bhramimBhrami;
nmanamed; tat-sutauher sons; kalpaKalpa; vatsarauVatsara.
TRANSLATION
The great sage Maitreya said: My dear Vidura, thereafter Dhruva Mahrja
married the daughter of Prajpati iumra, whose name was Bhrami, and two
sons named Kalpa and Vatsara were born of her.
585
PURPORT
It appears that Dhruva Mahrja married after being installed on the
throne of his father and after the departure of his father to the forest for
self-realization. It is very important to note in this connection that since
Mahrja Uttnapda was greatly affectionate towards his son, and since it is
the duty of a father to get his sons and daughters married as quickly as possible,
why did he not get his son married before he left home? The answer is that
Mahrja Uttnapda was a rjari, saintly king. Although he was busy in his
political affairs and duties of government management, he was very anxious
for self-realization. Therefore as soon as his son Dhruva Mahrja was quite
worthy to take charge of the government, he took this opportunity to leave
home, just like his son, who, without fear, left home for self-realization, even at
the age of five years. These are rare instances from which we can see that the
importance of spiritual realization is above all other important work. Mahrja
Uttnapda knew very well that to get his son Dhruva Mahrja married was
not so important that it should take preference to his going away to the forest
for self-realization.
TEXT 2
$ H N l
d 9" m ll - ll
ilym api bhryy
vyo putry mah-bala
putram utkala-nmna
yoid-ratnam ajjanat
SYNONYMS
586
ilymunto his wife named Il; apialso; bhryymunto his wife;
vyoof the demigod Vyu (controller of air); putrymunto the daughter;
mah-balathe greatly powerful Dhruva Mahrja; putramson;
utkalaUtkala; nmnamof the name; yoitfemale; ratnamjewel;
ajjanathe begot.
TRANSLATION
The greatly powerful Dhruva Mahrja had another wife, named Il, who
was the daughter of the demigod Vyu. By her he begot a son named Utkala
and a very beautiful daughter.
TEXT 3
3FHd NF l
" F ll ll
uttamas tv aktodvho
mgayy balyas
hata puya-janendrau
tan-mtsya gati gat
SYNONYMS
uttamaUttama; tubut; aktawithout; udvhamarriage;
mgayymon a hunting excursion; balyasvery powerful; hatawas
killed; puya-janenaby a Yaka; adrauon the Himalaya Mountains;
tathis; mtmother (Suruci); asyaof her son; gatimway;
gatfollowed.
587
TRANSLATION
Dhruva Mahrja's younger brother Uttama, who was still unmarried, once
went on a hunting excursion and was killed by a powerful Yaka in the
Himalaya Mountains. Along with him, his mother, Suruci, also followed the
path of her son [she died].
TEXT 4
' H H' H d 9 = l
F"F~ ll H ll
dhruvo bhrt-vadha rutv
kopmara-ucrpita
jaitra syandanam sthya
gata puya-janlayam
SYNONYMS
dhruvaDhruva Mahrja; bhrt-vadhamthe killing of his brother;
rutvhearing this news; kopaanger; amaravengeance;
uclamentation; arpitabeing filled with; jaitramvictorious;
syandanamchariot; sthyagetting on; gatawent;
puya-jana-layamto the city of the Yakas.
TRANSLATION
When Dhruva Mahrja heard of the killing of his brother Uttama by the
Yakas in the Himalaya Mountains, being overwhelmed with lamentation and
anger, he got on his chariot and went out for victory over the city of the
Yakas, Alakpur.
588
PURPORT
Dhruva Mahrja's becoming angry, overwhelmed with grief, and envious
of the enemies was not incompatible with his position as a great devotee. It is a
misunderstanding that a devotee should not be angry, envious or overwhelmed
by lamentation. Dhruva Mahrja was the king, and when his brother was
unceremoniously killed, it was his duty to take revenge against the Yakas from
the Himalayas.
TEXT 5
H "= " " =F H l
"" H" " QdFS d ll 7 ll
gatvodc dia rj
rudrnucara-sevitm
dadara himavad-droy
pur guhyaka-sakulm
SYNONYMS
gatvgoing; udcmnorthern; diamdirection; rjKing Dhruva;
rudra-anucaraby followers of Rudra, Lord iva; sevitminhabited;
dadarasaw; himavatHimalayan; droymin a valley; purma city;
guhyakaghostly persons; sakulmfull of.
TRANSLATION
Dhruva Mahrja went to the northern direction of the Himalayan range. In
a valley he saw a city full of ghostly persons who were followers of Lord iva.
589
PURPORT
In this verse it is stated that the Yakas are more or less devotees of Lord
iva. By this indication the Yakas may be taken to be the Himalayan tribes
like the Tibetans.
TEXT 6
"' _ N "> " l
" " 'F ll ll
dadhmau akha bhad-bhu
kha dia cnundayan
yenodvigna-da kattar
upadevyo 'trasan bham
SYNONYMS
dadhmaublew; akhamconchshell; bhat-bhuthe mighty-armed;
khamthe sky; dia caand all directions; anundayancausing to resound;
yenaby which; udvigna-daappeared very anxious; kattamy dear
Vidura; upadevyathe wives of the Yakas; atrasanbecame frightened;
bhamgreatly.
TRANSLATION
Maitreya continued: My dear Vidura, as soon as Dhruva Mahrja reached
Alakpur, he immediately blew his conchshell, and the sound reverberated
throughout the entire sky and in every direction. The wives of the Yakas
became very much frightened. From their eyes it was apparent that they were
full of anxiety.
590
TEXT 7
N 3" H< l
FF" " ' ll O ll
tato nikramya balina
upadeva-mah-bha
asahantas tan-nindam
abhipetur udyudh
SYNONYMS
tatathereafter; nikramyacoming out; balinavery powerful;
upadevaof Kuvera; mah-bhagreat soldiers; asahantaunable to
tolerate; tatof the conchshell; nindamsound; abhipetuattacked;
udyudhequipped with various weapons.
TRANSLATION
O hero Vidura, the greatly powerful heroes of the Yakas, unable to tolerate
the resounding vibration of the conchshell of Dhruva Mahrja, came forth
from their city with weapons and attacked Dhruva.
TEXT 8
F H 3 'H ~ l
d d FH N MM ll ll
sa tn patato vra
ugra-dhanv mah-ratha
591
ekaika yugapat sarvn
ahan bais tribhis tribhi
SYNONYMS
saDhruva Mahrja; tnall of them; patatafalling upon him;
vrahero; ugra-dhanvpowerful bowman; mah-rathawho could fight
with many chariots; eka-ekamone after another; yugapatsimultaneously;
sarvnall of them; ahankilled; baiby arrows; tribhi tribhiby
threes.
TRANSLATION
Dhruva Mahrja, who was a great charioteer and certainly a great bowman
also, immediately began to kill them by simultaneously discharging arrows three
at a time.
TEXT 9
H < F 9 FH H l
H F F d F ll \ ll
te vai lala-lagnais tair
iubhi sarva eva hi
matv nirastam tmnam
asan karma tasya tat
SYNONYMS
tethey; vaicertainly; lala-lagnaiintent upon their heads; taiby
those; iubhiarrows; sarveall of them; evacertainly; hiwithout fail;
matvthinking; nirastamdefeated; tmnamthemselves;
592
asanpraised; karmaaction; tasyaof him; tatthat.
TRANSLATION
When the heroes of the Yakas saw that all their heads were being thus
threatened by Dhruva Mahrja, they could very easily understand their
awkward position, and they concluded that they would certainly be defeated.
But, as heroes, they lauded the action of Dhruva.
PURPORT
This spirit of fighting in a sporting attitude is very significant in this verse.
The Yakas were severely attacked. Dhruva Mahrja was their enemy, but
still, upon witnessing the wonderful, heroic acts of Mahrja Dhruva, they
were very pleased with him. This straightforward appreciation of an enemy's
prowess is a characteristic of real katriya spirit.
TEXT 10
' = "F H l
H' " =d9 H ll ! ll
te 'pi cmum amyanta
pda-sparam ivorag
arair avidhyan yugapad
dvi-gua pracikrava
SYNONYMS
tethe Yakas; apialso; caand; amumat Dhruva; amyantabeing
intolerant of; pda-sparambeing touched by the feet; ivalike;
uragserpents; araiwith arrows; avidhyanstruck;
593
yugapatsimultaneously; dvi-guamtwice as much; pracikravatrying to
retaliate.
TRANSLATION
Just like serpents, who cannot tolerate being trampled upon by anyone's feet,
the Yakas, being intolerant of the wonderful prowess of Dhruva Mahrja,
threw twice as many arrowssix from each of their soldiersand thus they
very valiantly exhibited their prowess.
TEXTS 11-12
M F '
H 8 B>H ll !! ll
H9 d F~ FF~
$F d " ll !- ll
tata parigha-nistriai
prsala-paravadhai
akty-ibhir bhuubhi
citra-vjai arair api
abhyavaran prakupit
saratha saha-srathim
icchantas tat pratkartum
ayutn trayodaa
SYNONYMS
tatathereupon; parighawith iron bludgeons; nistriaiand swords;
prsa-lawith tridents; paravadhaiand lances; aktiwith pikes;
594
ibhiand spears; bhuubhiwith bhuu weapons;
citra-vjaihaving various feathers; araiwith arrows; apialso;
abhyavaranthey showered Dhruva; prakupitbeing angry;
sa-rathamalong with his chariot; saha-srathimalong with his charioteer;
icchantadesiring; tatDhruva's activities; pratkartumto counteract;
ayutnmof ten-thousands; trayodaathirteen.
TRANSLATION
The Yaka soldiers were 130,000 strong, all greatly angry and all desiring to
defeat the wonderful activities of Dhruva Mahrja. With full strength they
showered upon Mahrja Dhruva, along with his chariot and charioteer, various
types of feathered arrows, parighas [iron bludgeons], nistrias [swords],
prsalas [tridents], paravadhas [lances], aktis [pikes], is [spears] and
bhuu weapons.
TEXT 13
" F " MH9 l
H" F ~ ll ! ll
auttnapdi sa tad
astra-varea bhri
na evdyatcchanna
srea yath giri
SYNONYMS
auttnapdiDhruva Mahrja; sahe; tadat that time;
astra-vareaby a shower of weapons; bhriincessant; nanot;
evacertainly; adyatawas visible; cchannabeing covered; sreaby
595
constant rainfall; yathas; giria mountain.
TRANSLATION
Dhruva Mahrja was completely covered by an incessant shower of
weapons, just as a mountain is covered by incessant rainfall.
PURPORT
rla Vivantha Cakravart hkura points out in this connection that
although Dhruva Mahrja was covered by the incessant arrows of the enemy,
this does not mean that he succumbed in the battle. The example of a
mountain peak's being covered by incessant rain is just suitable, for when a
mountain is covered by incessant rain, all dirty things are washed from the
body of the mountain. Similarly, the incessant shower of arrows from the
enemy gave Dhruva Mahrja new vigor to defeat them. In other words,
whatever incompetency he might have had was washed away.
TEXT 14
dF" HFF{ "H l
' H F H ll !H ll
hh-kras tadaivst
siddhn divi payatm
hato 'ya mnava sryo
magna puya-janrave
SYNONYMS
hh-kratumult of disappointment; tadat that time; evacertainly;
stbecame manifest; siddhnmof all the residents of Siddhaloka;
596
diviin the sky; payatmwho were observing the fight; hatakilled;
ayamthis; mnavagrandson of Manu; sryasun; magnaset;
puya-janaof the Yakas; aravein the ocean.
TRANSLATION
All the Siddhas from the higher planetary systems were observing the fight
from the sky, and when they saw that Dhruva Mahrja had been covered by
the incessant arrows of the enemy, they roared tumultuously, "The grandson of
Manu, Dhruva, is now lost!" They cried that Dhruva Mahrja was just like
the sun and that now he had set within the ocean of the Yakas.
PURPORT
In this verse the word mnava is very significant. Generally this word is
used to mean "human being." Dhruva Mahrja is also described here as
mnava. Not only is Dhruva Mahrja a descendant of Manu, but all human
society descends from Manu. According to Vedic civilization, Manu is the
lawgiver. Even today Hindus in India follow the laws given by Manu.
Everyone, therefore, in human society is a mnava, or descendant from Manu,
but Dhruva Mahrja is a distinguished mnava because he is a great devotee.
The denizens of the planet Siddhaloka, where the residents can fly in the
sky without airplanes, were anxious over Dhruva Mahrja's welfare in the
battlefield. rla Rpa Gosvm says, therefore, that not only is a devotee well
protected by the Supreme Lord, but all the demigods, and even ordinary men,
are anxious for his security and safety. The comparison given here that
Dhruva Mahrja appeared to merge in the ocean of the Yakas is also
significant. When the sun sets on the horizon, it appears that the sun drowns
in the ocean, but factually the sun has no difficulty. Similarly, although
Dhruva appeared to drown in the ocean of the Yakas, he had no difficulty. As
the sun rises again in due course at the end of night, so Dhruva Mahrja,
although he might have been in difficulty (because, after all, it was a fight, and
597
in any fighting activities there are reverses), that did not mean that he was
defeated.
TEXT 15
"F ' 9 dH~ ' l
3"B" ~FF "H Fd ll !7 ll
nadatsu ytudhneu
jaya-kiv atho mdhe
udatihad rathas tasya
nhrd iva bhskara
SYNONYMS
nadatsuwhile exclaiming; ytudhneuthe ghostly Yakas;
jaya-kiuproclaiming victory; athothen; mdhein the fighting;
udatihatappeared; rathathe chariot; tasyaof Dhruva Mahrja;
nhrtfrom the mist; ivalike; bhskarathe sun.
TRANSLATION
The Yakas, being temporarily victorious, exclaimed that they had conquered
Dhruva Mahrja. But in the meantime Dhruva's chariot suddenly appeared,
just as the sun suddenly appears from within foggy mist.
PURPORT
Here Dhruva Mahrja is compared to the sun and the great assembly of
the Yakas to foggy mist. Fog is insignificant in comparison with the sun.
Although the sun is sometimes seen to be covered by fog, in fact the sun
cannot be covered by anything. Our eyes may be covered by a cloud, but the
598
sun is never covered. By this comparison to the sun, the greatness of Dhruva
Mahrja in all circumstances is affirmed.
TEXT 16
'HF" 9 " l
M ' dH ll ! ll
dhanur visphrjayan divya
dviat khedam udvahan
astraugha vyadhamad bair
ghannkam ivnila
SYNONYMS
dhanuhis bow; visphrjayantwanging; divyamwonderful; dviatmof
the enemies; khedamlamentation; udvahancreating;
astra-oghamdifferent types of weapons; vyadhamathe scattered;
baiwith his arrows; ghanaof clouds; ankaman army; ivalike;
anilathe wind.
TRANSLATION
Dhruva Mahrja's bow and arrows twanged and hissed, causing lamentation
in the hearts of his enemies. He began to shoot incessant arrows, shattering all
their different weapons, just as the blasting wind scatters the assembled clouds
in the sky.
TEXT 17
F = H H F l
599
dHH F ~ ll !O ll
tasya te cpa-nirmukt
bhittv varmi rakasm
kyn vivius tigm
girn aanayo yath
SYNONYMS
tasyaof Dhruva; tethose arrows; cpafrom the bow;
nirmuktreleased; bhittvhaving pierced; varmishields;
rakasmof the demons; kynbodies; viviuentered; tigmsharp;
girnmountains; aanayathunderbolts; yathjust like.
TRANSLATION
The sharp arrows released from the bow of Dhruva Mahrja pierced the
shields and bodies of the enemy, like the thunderbolts released by the King of
heaven, which dismantle the bodies of the mountains.
TEXTS 18-19
[ F>U >d B l
3 " H H ll ! ll
dd<9> ' l
F F H H ll !\ ll
bhallai sachidyamnn
irobhi cru-kualai
rubhir hema-tlbhair
dorbhir valaya-valgubhi
600
hra-keyra-mukuair
uai ca mah-dhanai
stts t raa-bhuvo
rejur vra-mano-har
SYNONYMS
bhallaiby his arrows; sachidyamnnmof the Yakas who were cut to
pieces; irobhiwith heads; crubeautiful; kualaiwith earrings;
rubhiwith thighs; hema-tlbhailike golden palm trees; dorbhiwith
arms; valaya-valgubhiwith beautiful bracelets; hrawith garlands;
keyraarmlets; mukuaiand helmets; uaiwith turbans; caalso;
mah-dhanaivery valuable; sttcovered; tthose;
raa-bhuvabattlefield; rejubegan to glimmer; vraof the heroes;
mana-harbewildering the minds.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, the heads of those who
were cut to pieces by the arrows of Dhruva Mahrja were decorated very
beautifully with earrings and turbans. The legs of their bodies were as beautiful
as golden palm trees, their arms were decorated with golden bracelets and
armlets, and on their heads there were very valuable helmets bedecked with
gold. All these ornaments lying on that battlefield were very attractive and
could bewilder the mind of a hero.
PURPORT
It appears that in those days soldiers used to go to the battlefield highly
decorated with golden ornaments and with helmets and turbans, and when
they were dead the booty was taken by the enemy party. Their falling dead in
battle with their many golden ornamental dresses was certainly a lucrative
601
opportunity for the heroes on the battlefield.
TEXT 20
H8 $ "
H Fd l
HHHH H""H
" HB ~ $H ll - ll
hatvai itare rajird
rako-ga katriya-varya-syakai
pryo vivkvayav vidudruvur
mgendra-vikrita-ythap iva
SYNONYMS
hata-avaithe remaining soldiers who were not killed; itareothers;
raa-ajirtfrom the battlefield; raka-gathe Yakas;
katriya-varyaof the greatest of the katriyas, or warriors; syakaiby the
arrows; pryamostly; vivkacut to pieces; avayavtheir bodily limbs;
vidudruvufled; mgendraby a lion; vikritabeing defeated;
ythapelephants; ivalike.
TRANSLATION
The remaining Yakas who somehow or other were not killed had their limbs
cut to pieces by the arrows of the great warrior Dhruva Mahrja. Thus they
began to flee, just as elephants flee when defeated by a lion.
TEXT 21
602
F "
' d H l
"" H" 9
H " =d9 ll -! ll
apayamna sa tadtatyina
mah-mdhe kacana mnavottama
pur didkann api nviad dvi
na myin veda cikrita jana
SYNONYMS
apayamnawhile not observing; saDhruva; tadat that time;
tatyinamarmed opposing soldiers; mah-mdhein that great battlefield;
kacanaany; mnava-uttamathe best of the human beings; purmthe
city; didkanwishing to see; apialthough; na viatdid not enter;
dvimof the enemies; nanot; myinmof the mystics; vedaknows;
cikritamthe plans; janaanyone.
TRANSLATION
Dhruva Mahrja, the best of human beings, observed that in that great
battlefield not one of the opposing soldiers was left standing with proper
weapons. He then desired to see the city of Alakpur, but he thought to
himself, "No one knows the plans of the mystic Yakas."
TEXT 22
$ N H >~ FHF~
9 l
603
H =" 'H
FH " 'H" ll -- ll
iti bruva citra-ratha sva-srathi
yatta pare pratiyoga-akita
urva abda jaladher iverita
nabhasvato diku rajo 'nvadyata
SYNONYMS
itithus; bruvantalking; citra-rathaDhruva Mahrja, whose chariot was
very beautiful; sva-srathimto his charioteer; yattabeing on guard;
paremfrom his enemies; pratiyogacounterattack; akitabeing
apprehensive; urvaheard; abdamsound; jaladhefrom the ocean;
ivaas if; ritamresounded; nabhasvatabecause of wind; dikuin all
directions; rajadust; anuthen; adyatawas perceived.
TRANSLATION
In the meantime, while Dhruva Mahrja, doubtful of his mystic enemies,
was talking with his charioteer, they heard a tremendous sound, as if the whole
ocean were there, and they found that from the sky a great dust storm was
coming over them from all directions.
TEXT 23
" d FH l
HF B " FFm ll - ll
kaencchdita vyoma
ghannkena sarvata
604
visphurat-tait diku
trsayat-stanayitnun
SYNONYMS
kaenawithin a moment; cchditamwas covered; vyomathe sky;
ghanaof dense clouds; ankenawith a mass; sarvataeverywhere;
visphuratdazzling; taitwith lightning; dikuin all directions;
trsayatthreatening; stanayitnunwith thundering.
TRANSLATION
Within a moment the whole sky was overcast with dense clouds, and severe
thundering was heard. There was glittering electric lightning and severe
rainfall.
TEXT 24
HH 9 ' F H "F l
"F dN' ' ll -H ll
vav rudhiraughsk-
pya-vi-mtra-medasa
nipetur gagand asya
kabandhny agrato 'nagha
SYNONYMS
vavushowered; rudhiraof blood; oghaan inundation; askmucus;
pyapus; vistool; mtraurine; medasaand marrow; nipetubegan
to fall; gagantfrom the sky; asyaof Dhruva; kabandhnitrunks of
605
bodies; agratain front; anaghaO faultless Vidura.
TRANSLATION
My dear faultless Vidura, in that rainfall there was blood, mucus, pus, stool,
urine and marrow falling heavily before Dhruva Mahrja, and there were
trunks of bodies falling from the sky.
TEXT 25
'" FH " l
"M F FH9 ll -7 ll
tata khe 'dyata girir
nipetu sarvato-diam
gad-parigha-nistria-
musal sma-varia
SYNONYMS
tatathereafter; khein the sky; adyatawas visible; giria mountain;
nipetufell down; sarvata-diamfrom all directions; gadclubs;
parighairon bludgeons; nistriaswords; musalmaces; sa-amagreat
pieces of stone; variawith a shower of.
TRANSLATION
Next, a great mountain was visible in the sky, and from all directions
hailstones fell, along with lances, clubs, swords, iron bludgeons and great pieces
of stone.
606
TEXT 26
'F H ' 9 l
'H F > ~ ll - ll
ahayo 'ani-nivs
vamanto 'gni rukibhi
abhyadhvan gaj matt
siha-vyghr ca ythaa
SYNONYMS
ahayaserpents; aanithunderbolts; nivsbreathing;
vamantavomiting; agnimfire; ru-akibhiwith angry eyes;
abhyadhvancame forward; gajelephants; mattmad; sihalions;
vyghrtigers; caalso; ythaain groups.
TRANSLATION
Dhruva Mahrja also saw many big serpents with angry eyes, vomiting
forth fire and coming to devour him, along with groups of mad elephants, lions
and tigers.
TEXT 27
F " 3 H FH H l
FF" d $H 9 ll -O ll
samudra rmibhir bhma
plvayan sarvato bhuvam
sasda mah-hrda
607
kalpnta iva bhaa
SYNONYMS
samudrathe sea; rmibhiwith waves; bhmafierce;
plvayaninundating; sarvatain all directions; bhuvamthe earth;
sasdacame forward; mah-hrdamaking great sounds;
kalpa-ante(the dissolution) at the end of a kalpa; ivalike;
bhaafearful.
TRANSLATION
Then, as if it were the time of the dissolution of the whole world, the fierce
sea with foaming waves and great roaring sounds came forward before him.
TEXT 28
H H' d FFH l
FF F F F ll - ll
eva-vidhny anekni
trsanny amanasvinm
sasjus tigma-gataya
sury myaysur
SYNONYMS
evam-vidhni(phenomena) like this; aneknimany varieties of;
trsannifearful; amanasvinmto the less intelligent men; sasjuthey
created; tigma-gatayaof heinous nature; surydemoniac; myayby
illusion; asurthe demons.
608
TRANSLATION
The demon Yakas are by nature very heinous, and by their demoniac power
of illusion they can create many strange phenomena to frighten one who is less
intelligent.
TEXT 29
' H F F " F l
F F F ll -\ ll
dhruve prayuktm asurais
t mym atidustarm
niamya tasya munaya
am asan samgat
SYNONYMS
dhruveagainst Dhruva; prayuktminflicted; asuraiby the demons;
tmthat; mymmystic power; ati-dustarmvery dangerous;
niamyaafter hearing; tasyahis; munayathe great sages; amgood
fortune; asangiving encouragement for; samgatassembled.
TRANSLATION
When the great sages heard that Dhruva Mahrja was overpowered by the
illusory mystic tricks of the demons, they immediately assembled to offer him
auspicious encouragement.
TEXT 30
609
3=
" H FH l 'H
" H HH H l
' ' ={
d '&F " F l ll ll
munaya cu
auttnapda bhagavs tava rgadhanv
deva kiotv avanatrti-haro vipakn
yan-nmadheyam abhidhya niamya cddh
loko 'jas tarati dustaram aga mtyum
SYNONYMS
munaya cuthe sages said; auttnapdaO son of King Uttnapda;
bhagavnthe Supreme Personality of Godhead; tavayour;
rga-dhanvone who bears the bow called rga; devathe Lord;
kiotumay He kill; avanataof the surrendered soul; rtithe distresses;
harawho removes; vipaknenemies; yatwhose; nmadheyamholy
name; abhidhyauttering; niamyahearing; caalso; addhimmediately;
lokapersons; ajasfully; taratiovercome; dustaraminsurmountable;
agaO Dhruva; mtyumdeath.
TRANSLATION
All the sages said: Dear Dhruva, O son of King Uttnapda, may the
Supreme Personality of Godhead known as rgadhanv, who relieves the
distresses of His devotees, kill all your threatening enemies. The holy name of
the Lord is as powerful as the Lord Himself. Therefore, simply by chanting and
hearing the holy name of the Lord, many men can be fully protected from fierce
death without difficulty. Thus a devotee is saved.
610
PURPORT
The great is approached Dhruva Mahrja at a time when his mind was
very perplexed due to the magical feats exhibited by the Yakas. A devotee is
always protected by the Supreme Personality of Godhead. By His inspiration
only, the sages came to encourage Dhruva Mahrja and assure him that there
was no danger because he was a soul fully surrendered to the Supreme Lord. By
the grace of the Lord, if a devotee, at the time of death, can simply chant His
holy nameHare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma,
Hare Rma, Rma Rma, Hare Haresimply by chanting this mah-mantra,
he immediately surpasses the great ocean of the material sky and enters the
spiritual sky. He never has to come back for repetition of birth and death.
Simply by chanting the holy name of the Lord, one can surpass the ocean of
death, so Dhruva Mahrja was certainly able to surpass the illusory magical
feats of the Yakas, which for the time being disturbed his mind.
Thus end the Bhaktivedanta purports of the Fourth Canto, Tenth Chapter, of the
rmad-Bhgavatam, entitled "Dhruva Mahrja's Fight With the Yakas."
11. Svyambhuva Manu Advises Dhruva Mahrja to Stop
Fighting
TEXT 1
3H=
" H 9 ' 9 ' H l
611
F"' 'M F ll ! ll
maitreya uvca
niamya gadatm evam
dhanui dhruva
sandadhe 'stram upaspya
yan nryaa-nirmitam
SYNONYMS
maitreya uvcathe sage Maitreya continued to speak; niamyahaving
heard; gadatmthe words; evamthus; mof the sages; dhanuiupon
his bow; dhruvaDhruva Mahrja; sandadhefixed; astraman arrow;
upaspyaafter touching water; yatthat which; nryaaby Nryaa;
nirmitamwas made.
TRANSLATION
r Maitreya said: My dear Vidura, when Dhruva Mahrja heard the
encouraging words of the great sages, he performed the camana by touching
water and then took up his arrow made by Lord Nryaa and fixed it upon his
bow.
PURPORT
Dhruva Mahrja was given a specific arrow made by Lord Nryaa
Himself, and he now fixed it upon his bow to finish the illusory atmosphere
created by the Yakas. As it is stated in the Bhagavad-gt (7.14), mm eva ye
prapadyante mym et taranti te. Without Nryaa, the Supreme
Personality of Godhead, no one is able to overcome the action of the illusory
energy. r Caitanya Mahprabhu has also given us a nice weapon for this age,
as stated in the Bhgavatam: sgopgstrain this age, the nryastra, or
612
weapon to drive away my, is the chanting of the Hare Ka mantra in
pursuance of the associates of Lord Caitanya, such as Advaita Prabhu,
Nitynanda, Gaddhara and rvsa.
TEXT 2
F' F Qd l
H H " =l " ~ ll - ll
sandhyamna etasmin
my guhyaka-nirmit
kipra vineur vidura
kle jnodaye yath
SYNONYMS
sandhyamnewhile joining to his bow; etasminthis nrrayastra;
mythe illusions; guhyaka-nirmitcreated by the Yakas;
kipramvery soon; vineuwere destroyed; viduraO Vidura;
kleillusory pains and pleasures; jna-udayeupon the arising of
knowledge; yathjust as.
TRANSLATION
As soon as Dhruva Mahrja joined the nryastra arrow to his bow, the
illusion created by the Yakas was immediately vanquished, just as all material
pains and pleasures are vanquished when one becomes fully cognizant of the
self.
PURPORT
Ka is like the sun, and my, or the illusory energy of Ka, is like
613
darkness. Darkness means absence of light; similarly, my means absence of
Ka consciousness. Ka consciousness and my are always there, side by
side. As soon as there is awakening of Ka consciousness, all the illusory
pains and pleasures of material existence are vanquished. Mym et taranti
te: [Bg. 7.14] constant chanting of the mah-mantra will keep us always aloof
from the illusory energy of my.
TEXT 3
F9 M ' 9 &
F H _ d FHFF l
HF HH 9
~ H H B ll ll
tasyrstra dhanui prayujata
suvara-pukh kalahasa-vsasa
vinist viviur dviad-bala
yath vana bhma-rav ikhaina
SYNONYMS
tasyawhile Dhruva; ra-astramthe weapon given by Nryaa i;
dhanuion his bow; prayujatafixed; suvara-pukh(arrows) with
golden shafts; kalahasa-vsasawith feathers like the wings of a swan;
vinistsprang out; viviuentered; dviat-balamthe soldiers of the
enemy; yathjust as; vanaminto a forest; bhma-ravmaking a
tumultuous sound; ikhainapeacocks.
TRANSLATION
Even as Dhruva Mahrja fixed the weapon made by Nryaa i onto his
614
bow, arrows with golden shafts and feathers like the wings of a swan flew out
from it. They entered the enemy soldiers with a great hissing sound, just as
peacocks enter a forest with tumultuous crowing.
TEXT 4
F' '
F 3" l
'H d 3" '
F { $H ll H ll
tais tigma-dhrai pradhane il-mukhair
itas tata puya-jan upadrut
tam abhyadhvan kupit udyudh
suparam unnaddha-pha ivhaya
SYNONYMS
taiby those; tigma-dhraiwhich had a sharp point; pradhaneon the
battlefield; il-mukhaiarrows; ita tatahere and there;
puya-janthe Yakas; upadrutbeing greatly agitated; tamtowards
Dhruva Mahrja; abhyadhvanrushed; kupitbeing angry;
udyudhwith upraised weapons; suparamtowards Garua;
unnaddha-phawith upraised hoods; ivalike; ahayaserpents.
TRANSLATION
Those sharp arrows dismayed the enemy soldiers, who became almost
unconscious, but various Yakas on the battlefield, in a rage against Dhruva
Mahrja, somehow or other collected their weapons and attacked. Just as
serpents agitated by Garua rush towards Garua with upraised hoods, all the
615
Yaka soldiers prepared to overcome Dhruva Mahrja with their upraised
weapons.
TEXT 5
F 9d 'H '
d N ' " l
d d B
H U _ F ll 7 ll
sa tn patkair abhidhvato mdhe
niktta-bhru-irodharodarn
ninya loka param arka-maala
vrajanti nirbhidya yam rdhva-retasa
SYNONYMS
sahe (Dhruva Mahrja); tnall the Yakas; patkaiby his arrows;
abhidhvatacoming forward; mdhein the battlefield; nikttabeing
separated; bhuarms; ruthighs; ira-dharanecks; udarnand bellies;
ninyadelivered; lokamto the planet; paramsupreme;
arka-maalamthe sun globe; vrajantigo; nirbhidyapiercing; yamto
which; rdhva-retasathose who do not discharge semen at any time.
TRANSLATION
When Dhruva Mahrja saw the Yakas coming forward, he immediately
took his arrows and cut the enemies to pieces. Separating their arms, legs, heads
and bellies from their bodies, he delivered the Yakas to the planetary system
which is situated above the sun globe and which is attainable only by first-class
brahmacrs, who have never discharged their semen.
616
PURPORT
To be killed by the Lord or by His devotees is auspicious for nondevotees.
The Yakas were killed indiscriminately by Dhruva Mahrja, but they
attained the planetary system attainable only for brahmacrs who never
discharged their semen. As the impersonalist jns or the demons killed by
the Lord attain Brahmaloka, or Satyaloka, persons killed by a devotee of the
Lord also attain Satyaloka. To reach the Satyaloka planetary system described
here, one has to be elevated above the sun globe. Killing, therefore, is not
always bad. If the killing is done by the Supreme Personality of Godhead or
His devotee or in great sacrifices, it is for the benefit of the entity killed in
that way. Material so-called nonviolence is very insignificant in comparison to
killing done by the Supreme Personality of Godhead or His devotees. Even
when a king or the state government kills a person who is a murderer, that
killing is for the benefit of the murderer, for thus he may become cleared of all
sinful reactions.
An important word in this verse is rdhva-retasa, which means
brahmacrs who have never discharged semen. Celibacy is so important that
even though one does not undergo any austerities, penances or ritualistic
ceremonies prescribed in the Vedas, if one simply keeps himself a pure
brahmacr, not discharging his semen, the result is that after death he goes to
the Satyaloka. Generally, sex life is the cause of all miseries in the material
world. In the Vedic civilization sex life is restricted in various ways. Out of the
whole population of the social structure, only the ghasthas are allowed
restricted sex life. All others refrain from sex. The people of this age especially
do not know the value of not discharging semen. As such, they are variously
entangled with material qualities and suffer an existence of struggle only. The
word rdhva-retasa especially indicates the Myvd sannyss, who undergo
strict principles of austerity. But in the Bhagavad-gt (8.16) the Lord says that
even if one goes up to Brahmaloka, he again comes back (brahma-bhuvanl
lok punar vartino 'rjuna). Therefore, actual mukti, or liberation, can be
617
attained only by devotional service, because by devotional service one can go
above Brahmaloka, or to the spiritual world, wherefrom he never comes back.
Myvd sannyss are very proud of becoming liberated, but actual liberation
is not possible unless one is in touch with the Supreme Lord in devotional
service. It is said, hari vin na mtim taranti: without Ka's mercy, no one
can have liberation.
TEXT 6
H Qd
F>~ l
" d
" F9 ll ll
tn hanyamnn abhivkya guhyakn
angasa citra-rathena bhria
auttnapdi kpay pitmaho
manur jagdopagata saharibhi
SYNONYMS
tnthose Yakas; hanyamnnbeing killed; abhivkyaseeing;
guhyaknthe Yakas; angasaoffenseless; citra-rathenaby Dhruva
Mahrja, who had a beautiful chariot; bhriagreatly; auttnapdimunto
the son of Uttnapda; kpayout of mercy; pit-mahathe grandfather;
manuSvyambhuva Manu; jagdagave instructions;
upagataapproached; saha-ibhiwith great sages.
TRANSLATION
When Svyambhuva Manu saw that his grandson Dhruva Mahrja was
618
killing so many of the Yakas who were not actually offenders, out of his great
compassion he approached Dhruva with great sages to give him good
instruction.
PURPORT
Dhruva Mahrja attacked Alakpur, the city of the Yakas, because his
brother was killed by one of them. Actually only one of the citizens, not all of
them, was guilty of killing his brother, Uttama. Dhruva Mahrja, of course,
took a very serious step when his brother was killed by the Yakas. War was
declared, and the fighting was going on. This sometimes happens in present
days alsofor one man's fault a whole state is sometimes attacked. This kind
of wholesale attack is not approved by Manu, the father and lawgiver of the
human race. He therefore wanted to stop his grandson Dhruva from
continuing to kill the Yaka citizens who were not offenders.
TEXT 7
H=
HF 9 l
H'FHF ll O ll
manur uvca
ala vatstiroea
tamo-dvrea ppman
yena puya-jann etn
avadhs tvam angasa
SYNONYMS
manu uvcaManu said; alamenough; vatsamy dear boy;
atiroeawith excessive anger; tama-dvreathe path of ignorance;
619
ppmansinful; yenaby which; puya-jannthe Yakas; etnall these;
avadhyou have killed; tvamyou; angasaoffenseless.
TRANSLATION
Lord Manu said: My dear son, please stop. It is not good to become
unnecessarily angryit is the path to hellish life. Now you are going beyond
the limit by killing Yakas who are actually not offenders.
PURPORT
In this verse the word atiroea means "with unnecessary anger." When
Dhruva Mahrja went beyond the limits of necessary anger, his grandfather,
Svyambhuva Manu, immediately came to protect him from further sinful
action. From this we can understand that killing is not bad, but when killing is
done unnecessarily or when an offenseless person is killed, such killing opens
the path to hell. Dhruva Mahrja was saved from such sinful action because
he was a great devotee.
A katriya is allowed to kill only for maintenance of the law and order of
the state; he is not allowed to kill or commit violence without reason. Violence
is certainly a path leading to a hellish condition of life, but it is also required
for maintenance of the law and order of the state. Here Lord Manu prohibited
Dhruva Mahrja from killing the Yakas because only one of them was
punishable for killing his brother, Uttama; not all of the Yaka citizens were
punishable. We find in modern warfare, however, that attacks are made upon
innocent citizens who are without fault. According to the law of Manu, such
warfare is a most sinful activity. Furthermore, at the present moment civilized
nations are unnecessarily maintaining many slaughterhouses for killing
innocent animals. When a nation is attacked by its enemies, the wholesale
slaughter of the citizens should be taken as a reaction to their own sinful
activities. That is nature's law.
620
TEXT 8
Fd = d F l
H' " " H='F 'd F ll ll
nsmat-kulocita tta
karmaitat sad-vigarhitam
vadho yad upadevnm
rabdhas te 'ktainasm
SYNONYMS
nanot; asmat-kulaour family; ucitambefitting; ttamy dear son;
karmaaction; etatthis; satby authorities on religion;
vigarhitamforbidden; vadhathe killing; yatwhich; upadevnmof the
Yakas; rabdhawas undertaken; teby you; akta-enasmof those who
are sinless.
TRANSLATION
My dear son, the killing of the sinless Yakas which you have undertaken is
not at all approved by authorities, and it does not befit our family, which is
supposed to know the laws of religion and irreligion.
TEXT 9
H dF' F l" NH l
H 'R H l HF ll \ ll
nanv ekasypardhena
621
prasagd bahavo hat
bhrtur vadhbhitaptena
tvayga bhrt-vatsala
SYNONYMS
nanucertainly; ekasyaof one (Yaka); apardhenawith the offense;
prasagtbecause of their association; bahavamany; hathave been
killed; bhrtuof your brother; vadhaby the death; abhitaptenabeing
aggrieved; tvayby you; agamy dear son; bhrt-vatsalaaffectionate to
your brother.
TRANSLATION
My dear son, it has been proved that you are very much affectionate towards
your brother and are greatly aggrieved at his being killed by the Yakas, but just
considerfor one Yaka's offense, you have killed many others, who are
innocent.
TEXT 10
F' 9d H l
" Q H" H F ll ! ll
nya mrgo hi sdhn
hkenuvartinm
yad tmna parg ghya
pauvad bhta-vaiasam
SYNONYMS
nanever; ayamthis; mrgapath; hicertainly; sdhnmof honest
622
persons; hkeaof the Supreme Personality of Godhead;
anuvartinmfollowing the path; yatwhich; tmnamself; parkthe
body; ghyathinking to be; pau-vatlike animals; bhtaof living entities;
vaiasamkilling.
TRANSLATION
One should not accept the body as the self and thus, like the animals, kill the
bodies of others. This is especially forbidden by saintly persons, who follow the
path of devotional service to the Supreme Personality of Godhead.
PURPORT
The words sdhn hkenuvartinm are very significant. Sdhu means
"a saintly person." But who is a saintly person? A saintly person is he who
follows the path of rendering service unto the Supreme Personality of
Godhead, Hkea. In the Nrada-pacartra it is said, hkea
hkea-sevana bhaktir ucyate: [Cc. Madhya 19.170] the process of rendering
favorable service to the Supreme Personality of Godhead with one's senses is
called bhakti, or devotional service. Therefore, why should a person who is
already engaged in the service of the Lord engage himself in personal sense
gratification? Dhruva Mahrja is advised here by Lord Manu that he is a pure
servitor of the Lord. Why should he unnecessarily engage, like the animals, in
the bodily concept of life? An animal thinks that the body of another animal is
his food; therefore, in the bodily concept of life, one animal attacks another. A
human being, especially one who is a devotee of the Lord, should not act like
this. A sdhu, a saintly devotee, is not supposed to kill animals unnecessarily.
TEXT 11
FH H HF H l
623
' " ' H F " ll !! ll
sarva-bhttma-bhvena
bhtvsa hari bhavn
rdhypa durrdhya
vios tat parama padam
SYNONYMS
sarva-bhtain all living entities; tmaupon the Supersoul; bhvenawith
meditation; bhtaof all existence; vsamthe abode; harimLord Hari;
bhavnyou; rdhyaby worshiping; pahave achieved;
durrdhyamvery difficult to propitiate; vioof Lord Viu; tatthat;
paramamsupreme; padamsituation.
TRANSLATION
It is very difficult to achieve the spiritual abode of Hari, in the Vaikuha
planets, but you are so fortunate that you are already destined to go to that
abode by worshiping Him as the supreme abode of all living entities.
PURPORT
The material bodies of all living entities cannot exist unless sheltered by
the spirit soul and the Supersoul. The spirit soul is dependent on the
Supersoul, who is present even within the atom. Therefore, since anything,
material or spiritual, is completely dependent on the Supreme Lord, the
Supreme Lord is referred to here as bhtvsa. Dhruva Mahrja, as a katriya,
could have argued with his grandfather, Manu, when Manu requested him to
stop fighting. But even though Dhruva could have argued that as a katriya it
was his duty to fight with the enemy, he was informed that since every living
entity is a residence of the Supreme Lord and can be considered a temple of
624
the Lord, the unnecessary killing of any living entity is not permitted.
TEXT 12
F H 'F F F l
d~ HHU d H F H ll !- ll
sa tva harer anudhytas
tat-pusm api sammata
katha tv avadya ktavn
anuikan sat vratam
SYNONYMS
sathat person; tvamyou; hareby the Supreme Lord;
anudhytabeing always remembered; tatHis; pusmby the devotees;
apialso; sammataesteemed; kathamwhy; tuthen;
avadyamabominable (act); ktavnyou have undertaken;
anuikansetting the example; satmof saintly persons; vratama vow.
TRANSLATION
Because you are a pure devotee of the Lord, the Lord is always thinking of
you, and you are also recognized by all His confidential devotees. Your life is
meant for exemplary behavior. I am therefore surprisedwhy have you
undertaken such an abominable task?
PURPORT
Dhruva Mahrja was a pure devotee and was accustomed to always
thinking of the Lord. Reciprocally, the Lord always thinks of those pure
devotees who think of Him only, twenty-four hours a day. As a pure devotee
625
does not know anything beyond the Lord, so the Lord does not know anything
beyond His pure devotee. Svyambhuva Manu pointed out this fact to Dhruva
Mahrja: "Not only are you a pure devotee, but you are recognized by all pure
devotees of the Lord. You should always act in such an exemplary way that
others may learn from you. Under the circumstances, it is surprising that you
have killed so many faultless Yakas."
TEXT 13
d = 9 l
FH = FH H F F" ll ! ll
titikay karuay
maitry ckhila-jantuu
samatvena ca sarvtm
bhagavn samprasdati
SYNONYMS
titikayby tolerance; karuayby mercy; maitryby friendship;
caalso; akhilauniversal; jantuuunto the living entities; samatvenaby
equilibrium; caalso; sarva-tmthe Supersoul; bhagavnthe Personality
of Godhead; samprasdatibecomes very satisfied.
TRANSLATION
The Lord is very satisfied with His devotee when the devotee greets other
people with tolerance, mercy, friendship and equality.
PURPORT
It is the duty of an advanced devotee in the second stage of devotional
626
perfection to act in accordance with this verse. There are three stages of
devotional life. In the lowest stage, a devotee is simply concerned with the
Deity in the temple, and he worships the Lord with great devotion, according
to rules and regulations. In the second stage the devotee is cognizant of his
relationship with the Lord, his relationship with fellow devotees, his
relationship with persons who are innocent and his relationship with persons
who are envious. Sometimes devotees are ill-treated by envious persons. It is
advised that an advanced devotee should be tolerant; he should show complete
mercy to persons who are ignorant or innocent. A preacher-devotee is meant
to show mercy to innocent persons, whom he can elevate to devotional service.
Everyone, by constitutional position, is an eternal servant of God. Therefore, a
devotee's business is to awaken everyone's Ka consciousness. That is his
mercy. As for a devotee's treatment of other devotees who are his equals, he
should maintain friendship with them. His general view should be to see every
living entity as part of the Supreme Lord. Different living entities appear in
different forms of dress, but according to the instruction of the Bhagavad-gt,
a learned person sees all living entities equally. Such treatment by the devotee
is very much appreciated by the Supreme Lord. It is said, therefore, that a
saintly person is always tolerant and merciful, he is a friend to everyone, never
an enemy to anyone, and he is peaceful. These are some of the good qualities
of a devotee.
TEXT 14
F F H 9 d l
H H N Q H ll !H ll
samprasanne bhagavati
purua prktair guai
vimukto jva-nirmukto
brahma nirvam cchati
627
SYNONYMS
samprasanneupon satisfaction; bhagavatiof the Supreme Personality of
Godhead; puruaa person; prktaifrom the material; guaimodes of
nature; vimuktabeing liberated; jva-nirmuktafreed from the subtle body
also; brahmaunlimited; nirvamspiritual bliss; cchatiachieves.
TRANSLATION
One who actually satisfies the Supreme Personality of Godhead during one's
lifetime becomes liberated from the gross and subtle material conditions. Thus
being freed from all material modes of nature, he achieves unlimited spiritual
bliss.
PURPORT
In the previous verse it has been explained that one should treat all living
entities with tolerance, mercy, friendship and equality. By such behavior one
satisfies the Supreme Personality of Godhead, and upon His satisfaction the
devotee immediately becomes free from all material conditions. The Lord also
confirms this in the Bhagavad-gt: "Anyone who sincerely and seriously
engages in My service immediately becomes situated in the transcendental
stage wherein he can enjoy unlimited spiritual bliss." Everyone in this material
world is struggling hard in order to achieve blissful life. Unfortunately, people
do not know how to achieve it. Atheists do not believe in God, and certainly
they do not please Him. Here it is clearly said that upon pleasing the Supreme
Personality of Godhead one immediately attains to the spiritual platform and
enjoys unlimited blissful life. To become free from material existence means to
become free from the influence of material nature.
The word samprasanne, which is used in this verse, means "being satisfied."
A person should act in such a way that the Lord is satisfied by the activity; it is
628
not that he himself is to be satisfied. Of course, when the Lord is satisfied, the
devotee automatically becomes satisfied. This is the secret of the process of
bhakti-yoga. Outside of bhakti-yoga, everyone is trying to satisfy himself. No
one is trying to satisfy the Lord. Karms grossly try to satisfy their senses, but
even those who are elevated to the platform of knowledge also try to satisfy
themselves, in a subtle form. Karms try to satisfy themselves by sense
gratification, and jns try to satisfy themselves by subtle activities or mental
speculation and thinking themselves to be God. Yogs also try to satisfy
themselves, by thinking that they can achieve different mystic perfections. But
only devotees try to satisfy the Supreme Personality of Godhead. The devotees'
process of self-realization is completely different from the processes of the
karms, jns and yogs. Everyone else is trying to satisfy himself, whereas the
devotee tries only to satisfy the Lord. The devotional process is completely
different from the others; by working to please the Lord by engaging his senses
in the Lord's loving service, the devotee is immediately situated on the
transcendental platform, and he enjoys unlimited blissful life.
TEXT 15
=' 9 9 H l
HF 9 9 ll !7 ll
bhtai pacabhir rabdhair
yoit purua eva hi
tayor vyavyt sambhtir
yoit-puruayor iha
SYNONYMS
bhtaiby the material elements; pacabhifive; rabdhaideveloped;
yoitwoman; puruaman; evajust so; hicertainly; tayoof them;
629
vyavytby sexual life; sambhtithe further creation; yoitof women;
puruayoand of men; ihain this material world.
TRANSLATION
The creation of the material world begins with the five elements, and thus
everything, including the body of a man or a woman, is created of these
elements. By the sexual life of man and woman, the number of men and women
in this material world is further increased.
PURPORT
When Svyambhuva Manu saw that Dhruva Mahrja understood the
philosophy of Vaiavism and yet was still dissatisfied because of his brother's
death, he gave him an explanation of how this material body is created by the
five elements of material nature. In the Bhagavad-gt it is also confirmed,
prakte kriyamni: [Bg. 3.27] everything is created, maintained and
annihilated by the material modes of nature. In the background, of course,
there is the direction of the Supreme Personality of Godhead. This is also
confirmed in the Bhagavad-gt (maydhyakea [Bg. 9.10]). In the Ninth
Chapter, Ka says, "Under My superintendence material nature is acting."
Svyambhuva Manu wanted to impress on Dhruva Mahrja that the death of
the material body of his brother was not actually the Yakas' fault; it was an act
of the material nature. The Supreme Personality of Godhead has immense
varieties of potencies, and they act in different gross and subtle ways.
It is by such powerful potencies that the universe is created, although
grossly it appears to be no more than the five elementsearth, water, fire, air
and ether. Similarly, the bodies of all species of living entities, whether human
beings or demigods, animals or birds, are also created by the same five
elements, and by sexual union they expand into more and more living entities.
That is the way of creation, maintenance and annihilation. One should not be
disturbed by the waves of material nature in this process. Dhruva Mahrja
630
was indirectly advised not to be afflicted by the death of his brother because
our relationship with the body is completely material. The real self, spirit soul,
is never annihilated or killed by anyone.
TEXT 16
H H F F~ F H = l
d" ll ! ll
eva pravartate sarga
sthiti sayama eva ca
gua-vyatikard rjan
myay paramtmana
SYNONYMS
evamthus; pravartateoccurs; sargacreation; sthitimaintenance;
sayamaannihilation; evacertainly; caand; guaof the modes;
vyatikartby interaction; rjanO King; myayby the illusory energy;
parama-tmanaof the Supreme Personality of Godhead.
TRANSLATION
Manu continued: My dear King Dhruva, it is simply by the illusory, material
energy of the Supreme Personality of Godhead and by the interaction of the
three modes of material nature that creation, maintenance and annihilation take
place.
PURPORT
First, creation takes place with the ingredients of the five elements of
material nature. Then, by the interaction of the modes of material nature,
631
maintenance also takes place. When a child is born, the parents immediately
see to its maintenance. This tendency for maintenance of offspring is present
not only in human society, but in animal society as well. Even tigers care for
their cubs, although their propensity is to eat other animals. By the interaction
of the material modes of nature, creation, maintenance and also annihilation
take place inevitably. But at the same time we should know that all is
conducted under the superintendence of the Supreme Personality of Godhead.
Everything is going on under that process. Creation is the action of the
rajo-gua, the mode of passion; maintenance is the action of sattva-gua, the
mode of goodness; and annihilation is the action of tamo-gua, the mode of
ignorance. We can see that those who are situated in the mode of goodness live
longer than those who are situated in the tamo-gua or rajo-gua. In other
words, if one is elevated to the mode of goodness, he is elevated to a higher
planetary system, where the duration of life is very great. rdhva gacchanti
sattva-sth: [Bg. 14.18] great is, sages and sannyss who maintain themselves
in sattva-gua, or the mode of material goodness, are elevated to a higher
planetary system. Those who are transcendental even to the material modes of
nature are situated in the mode of pure goodness; they attain eternal life in the
spiritual world.
TEXT 17
F 99 l
" H H ll !O ll
nimitta-mtra tatrsn
nirgua puruarabha
vyaktvyaktam ida viva
yatra bhramati lohavat
632
SYNONYMS
nimitta-mtramremote cause; tatrathen; stwas;
nirguauncontaminated; purua-abhathe Supreme Person;
vyaktamanifested; avyaktamunmanifested; idamthis; vivamworld;
yatrawhere; bhramatimoves; loha-vatlike iron.
TRANSLATION
My dear Dhruva, the Supreme Personality of Godhead is uncontaminated by
the material modes of nature. He is the remote cause of the creation of this
material cosmic manifestation. When He gives the impetus, many other causes
and effects are produced, and thus the whole universe moves, just as iron moves
by the integrated force of a magnet.
PURPORT
How the external energy of the Supreme Personality of Godhead works
within this material world is explained in this verse. Everything is happening
by the energy of the Supreme Lord. The atheistic philosophers, who do not
agree to accept the Supreme Personality of Godhead as the original cause of
creation, think that the material world moves by the action and reaction of
different material elements. A simple example of the interaction of elements
occurs when we mix soda and acid and the movement of effervescence is
produced. But one cannot produce life by such interaction of chemicals. There
are 8,400,000 different species of life, with different wishes and different
actions. How the material force is working cannot be explained just on the
basis of chemical reaction. A suitable example in this connection is that of the
potter and the potter's wheel. The potter's wheel rotates, and several varieties
of earthen pots come out. There are many causes for the earthen pots, but the
original cause is the potter, who sets a force on the wheel. That force comes by
633
his superintendence. The same idea is explained in Bhagavad-gtbehind all
material action and reaction there is Ka, the Supreme Personality of
Godhead. Ka says that everything depends on His energy, and yet He is not
everywhere. The pot is produced under certain conditions of action and
reaction of material energy, but the potter is not in the pot. In a similar way,
the material creation is set up by the Lord, but He remains aloof. As stated in
the Vedas, He simply glanced over it, and the agitation of matter immediately
began.
In Bhagavad-gt it is also said that the Lord impregnates the material
energy with the part-and-parcel jvas, and thus the different forms and
different activities immediately ensue. Because of the different desires and
karmic activities of the jva soul, different types of bodies in different species
are produced. In Darwin's theory there is no acceptance of the living entity as
spirit soul, and therefore his explanation of evolution is incomplete. Varieties
of phenomena occur within this universe on account of the actions and
reactions of the three material modes, but the original creator, or the cause, is
the Supreme Personality of Godhead, who is mentioned here as
nimitta-mtram, the remote cause. He simply pushes the wheel with His
energy. According to the Myvd philosophers, the Supreme Brahman has
transformed Himself into many varieties of forms, but that is not the fact. He
is always transcendental to the actions and reactions of the material guas,
although He is the cause of all causes. Lord Brahm says, therefore, in the
Brahma-sahit (5.1):
vara parama ka
sac-cid-nanda-vigraha
andir dir govinda
sarva-kraa-kraam
There are many causes and effects, but the original cause is r Ka.
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TEXT 18
F H" H dH
H HH l
ddH
= 8 H " H ll ! ll
sa khalv ida bhagavn kla-akty
gua-pravhea vibhakta-vrya
karoty akartaiva nihanty ahant
ce vibhmna khalu durvibhvy
SYNONYMS
sathe; khaluhowever; idamthis (universe); bhagavnthe Personality
of Godhead; klaof time; aktyby the force; gua-pravheaby the
interaction of the modes of nature; vibhaktadivided; vrya(whose)
potencies; karotiacts upon; akartthe nondoer; evaalthough;
nihantikills; ahantnonkiller; cethe energy; vibhmnaof the Lord;
khalucertainly; durvibhvyinconceivable.
TRANSLATION
The Supreme Personality of Godhead, by His inconceivable supreme energy,
time, causes the interaction of the three modes of material nature, and thus
varieties of energy become manifest. It appears that He is acting, but He is not
the actor. He is killing, but He is not the killer. Thus it is understood that only
by His inconceivable power is everything happening.
PURPORT
The word durvibhvy means "inconceivable by our tiny brain," and
635
vibhakta-vrya means "divided in varieties of potencies." This is the right
explanation of the display of creative energies in the material world. We can
better understand the mercy of God by an example: a government state is
always supposed to be merciful, but sometimes, in order to keep law and order,
the government employs its police force, and thus punishment is meted out to
the rebellious citizens. Similarly, the Supreme Personality of Godhead is
always merciful and full of transcendental qualities, but certain individual
souls have forgotten their relationship with Ka and have endeavored to
lord it over material nature. As a result of their endeavor, they are involved in
varieties of material interaction. It is incorrect to argue, however, that because
energy issues from the Supreme Personality of Godhead, He is the actor. In the
previous verse, the word nimitta-mtram indicates that the Supreme Lord is
completely aloof from the action and reaction of this material world. How is
everything being done? The word "inconceivable" has been used. It is not
within the power of one's small brain to comprehend; unless one accepts the
inconceivable power and energy of the Lord, one cannot make any progress.
The forces which act are certainly set up by the Supreme Personality of
Godhead, but He is always aloof from their action and reaction. The varieties
of energies produced by the interaction of material nature produce the
varieties of species of life and their resultant happiness and unhappiness.
How the Lord acts is nicely explained in the Viu Pura: fire is situated
in one place, while the heat and light produced by the fire act in many
different ways. Another example given is that the electric powerhouse is
situated in one place, but by its energies many different types of machinery
move. The production is never identical with the original source of the energy,
but the original source of energy, being the prime factor, is simultaneously one
with and different from the product. Therefore, Lord Caitanya's philosophy,
acintya-bhedbheda-tattva(8), is the perfect way of understanding. In this
material world, the Lord incarnates in three formsas Brahm, Viu and
ivaby which He takes charge of the three modes of material nature. By His
incarnation of Brahm He creates, as the incarnation of Viu He maintains,
636
and by. His incarnation of iva, He also annihilates. But the original source of
Brahm, Viu and ivaGarbhodakay Viuis always apart from these
actions and reactions of material nature.
TEXT 19
F ' 'd d '""d " l
d ll !\ ll
so 'nanto 'nta-kara klo
'ndir di-kd avyaya
jana janena janayan
mrayan mtyunntakam
SYNONYMS
saHe; anantainfinite; anta-karaannihilator; klatime;
andiwithout beginning; di-ktbeginning of everything;
avyayawithout decrease; janamliving entities; janenaby living entities;
janayancausing to be born; mrayankilling; mtyunby death;
antakamkillers.
TRANSLATION
My dear Dhruva, the Supreme Personality of Godhead is ever existing, but
in the form of time, He is the killer of everything. He has no beginning,
although He is the beginning of everything, nor is He ever exhaustible,
although everything is exhausted in due course of time. The living entities are
created through the agency of the father and killed through the agency of death,
but He is perpetually free of birth and death.
637
PURPORT
The supreme authority and inconceivable power of the Supreme
Personality of Godhead can be minutely studied from this verse. He is always
unlimited. That means that He has no creation or end. He is, however, death
(in the form of time), as described in Bhagavad-gt. Ka says, "I am death. I
take away everything at the end of life." Eternal time is also without
beginning, but it is the creator of all creatures. The example is given of
touchstone, which creates many valuable stones and jewels but does not
decrease in power. Similarly, creation occurs many times, everything is
maintained, and, after a time, everything is annihilatedbut the original
creator, the Supreme Lord, remains untouched and undiminished in power.
The secondary creation is made by Brahm, but Brahm is created by the
Supreme Godhead. Lord iva annihilates the whole creation, but at the end he
is also annihilated by Viu. Lord Viu remains. In the Vedic hymns it is
stated that in the beginning there is only Viu and that He alone remains at
the end.
An example can help us to understand the inconceivable potency of the
Supreme Lord. In the recent history of warfare the Supreme Personality of
Godhead created a Hitler and, before that, a Napoleon Bonaparte, and they
each killed many living entities in war. But in the end Bonaparte and Hitler
were also killed. People are still very much interested in writing and reading
books about Hitler and Bonaparte and how they killed so many people in war.
Year after year many books are published for public reading regarding Hitler's
killing thousands of Jews in confinement. But no one is researching who killed
Hitler and who created such a gigantic killer of human beings. The devotees of
the Lord are not much interested in the study of the flickering history of the
world. They are interested only in Him who is the original creator, maintainer
and annihilator. That is the purpose of the Ka consciousness movement.
638
TEXT 20
H FH 'F H H H
F H F l
'H 'H
~ F F] ll - ll
na vai sva-pako 'sya vipaka eva v
parasya mtyor viata sama praj
ta dhvamnam anudhvanty an
yath rajsy anila bhta-sagh
SYNONYMS
nanot; vaihowever; sva-pakaally; asyaof the Supreme Personality
of Godhead; vipakaenemy; evacertainly; vor; parasyaof the
Supreme; mtyoin the form of time; viataentering; samamequally;
prajliving entities; tamHim; dhvamnammoving;
anudhvantifollow behind; andependent living entities; yathas;
rajsiparticles of dust; anilamthe wind; bhta-saghother material
elements.
TRANSLATION
The Supreme Personality of Godhead, in His feature of eternal time, is
present in the material world and is neutral towards everyone. No one is His
ally, and no one is His enemy. Within the jurisdiction of the time element,
everyone enjoys or suffers the result of his own karma, or fruitive activities.
As, when the wind blows, small particles of dust fly in the air, so, according to
one's particular karma, one suffers or enjoys material life.
639
PURPORT
Although the Supreme Personality of Godhead is the original cause of all
causes, He is not responsible for anyone's material sufferings or enjoyment.
There is no such partiality on the part of the Supreme Lord. The less
intelligent accuse the Supreme Lord of being partial and claim that this is why
one enjoys in this material world and another suffers. But this verse
specifically says that there is no such partiality on the part of the Supreme
Lord. Living entities, however, are never independent. As soon as they declare
their independence of the supreme controller, they are immediately put into
this material world to try their luck freely, as far as possible. When the
material world is created for such misguided living entities, they create their
own karma, fruitive activities, and take advantage of the time element, and
thereby they create their own fortune or misfortune. Everyone is created,
everyone is maintained, and everyone is ultimately killed. As far as these three
things are concerned, the Lord is equal to everyone; it is according to one's
karma that one suffers and enjoys. The living entity's higher or lower position,
his suffering and enjoying, are due to his own karma. The exact word used in
this connection is an, which means "dependent on their own karma." The
example is given that the government gives everyone the facilities for
governmental action and management, but by one's own choice one creates a
situation which obliges him to exist under different types of consciousness.
The example given in this verse is that when the wind blows, particles of dust
float in the air. Gradually lightning occurs, and then torrents of rain follow,
and thus the rainy season creates a situation of varieties in the forest. God is
very kindHe gives everyone an equal chancebut by the resultant actions
of one's own karma one suffers or enjoys this material world.
TEXT 21
9 '= F~ H = H l
640
3 FHF~ " F~F H"'F ll -! ll
yuo 'pacaya jantos
tathaivopacaya vibhu
ubhbhy rahita sva-stho
dusthasya vidadhty asau
SYNONYMS
yuaof duration of life; apacayamdiminution; jantoof the living
entities; tathsimilarly; evaalso; upacayamincrease; vibhuthe
Supreme Personality of Godhead; ubhbhymfrom both of them;
rahitafree; sva-sthaalways situated in His transcendental position;
dusthasyaof the living entities under the laws of karma; vidadhtiawards;
asauHe.
TRANSLATION
The Supreme Personality of Godhead, Viu, is all-powerful, and He awards
the results of one's fruitive activities. Thus, although one living entity's
duration of life is very small whereas that of another is very great, He is always
in His transcendental position, and there is no question of lessening or
increasing His duration of life.
PURPORT
Both the mosquito and Lord Brahm are living entities in the material
world; both are minute sparks and are part of the Supreme Lord. The very
short duration of the life of the mosquito and the very long lifetime of Lord
Brahm are both awarded by the Supreme Personality of Godhead according
to the results of their karma. But in the Brahma-sahit we find it said,
karmi nirdahati: the Lord diminishes or vanquishes the reactions of
641
devotees. The same fact is explained in Bhagavad-gt Yajrtht karmao
'nyatra: one should perform karma only for the purpose of satisfying the
Supreme Lord, otherwise one is bound by the action and reaction of karma.
Under the laws of karma a living entity wanders within the universe under the
rule of eternal time, and sometimes he becomes a mosquito and sometimes
Lord Brahm. To a sane man this business is not very fruitful. Bhagavad-gt
(9.25) gives a warning to the living entities: ynti deva-vrat devnthose who
are addicted to the worship of the demigods go to the planets of the demigods,
and those who are addicted to worship of the Pits, forefathers, go to the Pits.
Those who are inclined to material activities remain in the material sphere.
But persons who engage in devotional service reach the abode of the Supreme
Personality of Godhead, where there is neither birth nor death nor different
varieties of life under the influence of the law of karma. The best interest of
the living entity is to engage himself in devotional service and go back home,
back to Godhead. rla Bhaktivinoda hkura advised: "My friend, you are
being washed away in material nature's waves of time. Please try to understand
that you are the eternal servant of the Lord. Then everything will stop, and
you will be eternally happy."
TEXT 22
d=d H" FHH l
d d " H F d ll -- ll
kecit karma vadanty ena
svabhvam apare npa
eke kla pare daiva
pusa kmam utpare
SYNONYMS
642
kecitsome; karmafruitive activities; vadantiexplain; enamthat;
svabhvamnature; apareothers; npamy dear King Dhruva; ekesome;
klamtime; pareothers; daivamfate; pusaof the living entity;
kmamdesire; utaalso; apareothers.
TRANSLATION
The differentiation among varieties of life and their suffering and enjoyment
is explained by some to be the result of karma. Others say it is due to nature,
others due to time, others due to fate, and still others say that it is due to desire.
PURPORT
There are different types of philosophersmmsakas, atheists,
astronomers, sexualists and so many other classifications of mental speculators.
The real conclusion is that it is our work only that binds us within this
material world in different varieties of life. How these varieties have sprung up
is explained in the Vedas: it is due to the desire of the living entity. The living
entity is not a dead stone; he has different varieties of desire, or kma. The
Vedas say, kmo'kart. The living entities are originally parts of the Lord, like
sparks of a fire, but they have dropped to this material world, attracted by a
desire to lord it over nature. That is a fact. Every living entity is trying to lord
it over the material resources to the best of his ability.
This kma, or desire, cannot be annihilated. There are some philosophers
who say that if one gives up his desires, he again becomes liberated. But it is
not at all possible to give up desire, for desire is a symptom of the living entity.
If there were no desire, then the living entity would be a dead stone. rla
Narottama dsa hkura, therefore, advises that one turn his desire towards
serving the Supreme Personality of Godhead. Then desire becomes purified.
And when one's desires are purified, one becomes liberated from all material
contamination. The conclusion is that the different philosophers' theories to
explain the varieties of life and their pleasure and pain are all imperfect. The
643
real explanation is that we are eternal servants of God and that as soon as we
forget this relationship we are thrown into the material world, where we create
our different activities and suffer or enjoy the result. We are drawn into this
material world by desire, but the same desire must be purified and employed in
the devotional service of the Lord. Then our disease of wandering in the
universe under different forms and conditions will end.
TEXT 23
F F H "F = l
H =d9 d H "~ FHFH ll - ll
avyaktasyprameyasya
nn-akty-udayasya ca
na vai cikrita tta
ko vedtha sva-sambhavam
SYNONYMS
avyaktasyaof the unmanifested; aprameyasyaof the Transcendence;
nnvarious; aktienergies; udayasyaof Him who gives rise to; caalso;
nanever; vaicertainly; cikritamthe plan; ttamy dear boy;
kawho; vedacan know; athatherefore; svaown; sambhavamorigin.
TRANSLATION
The Absolute Truth, Transcendence, is never subject to the understanding
of imperfect sensory endeavor, nor is He subject to direct experience. He is the
master of varieties of energies, like the full material energy, and no one can
understand His plans or actions; therefore it should be concluded that although
He is the original cause of all causes, no one can know Him by mental
644
speculation.
PURPORT
The question may be raised, "Since there are so many varieties of
philosophers theorizing in different ways, which of them is correct?" The
answer is that the Absolute Truth, Transcendence, is never subject to direct
experience or mental speculation. The mental speculator may be called Dr.
Frog. The story is that a frog in a three-foot well wanted to calculate the
length and breadth of the Atlantic Ocean on the basis of his knowledge of his
own well. But it was an impossible task for Dr. Frog. A person may be a great
academician, scholar or professor, but he cannot speculate and expect to
understand the Absolute Truth, for his senses are limited. The cause of all
causes, the Absolute Truth, can be known from the Absolute Truth Himself,
and not by our ascending process to reach Him. When the sun is not visible at
night or when it is covered by a cloud in the day, it is not possible to uncover
it, either by bodily or mental strength or by scientific instruments, although
the sun is there in the sky. No one can say that he has discovered a torchlight
so powerful that if one goes on a roof and focuses the torchlight on the night
sky, the sun will then be seen. There is no such torchlight, nor is it possible.
The word avyakta, "unmanifested," in this verse indicates that the Absolute
Truth cannot be manifested by any strain of so-called scientific advancement
of knowledge. Transcendence is not the subject matter of direct experience.
The Absolute Truth may be known in the same way as the sun covered by a
cloud or covered by night, for when the sun rises in the morning, in its own
way, then everyone can see the sun, everyone can see the world, and everyone
can see himself. This understanding of self-realization is called tma-tattva.
Unless, however, one comes to this point of understanding tma-tattva, one
remains in the darkness in which he was born. Under the circumstances, no
one can understand the plan of the Supreme Personality of Godhead. The
Lord is equipped with varieties of energies, as stated in the Vedic literature
(parsya aktir vividhaiva ryate [Cc. Madhya 13.65, purport]). He is equipped
645
with the energy of eternal time. Not only does He have the material energy
which we see and experience, but He has also many reserve energies that He
can manifest in due course of time when necessary. The material scientist can
simply study the partial understanding of the varieties of energies; he can take
up one of the energies and try to understand it with limited knowledge, but
still it is not possible to understand the Absolute Truth in full by dint of
material science. No material scientist can foretell what is going to happen in
the future. The bhakti-yoga process, however, is completely different from
so-called scientific advancement of knowledge. A devotee completely
surrenders unto the Supreme, who reveals Himself by His causeless mercy. As
stated in Bhagavad-gt, dadmi buddhi-yoga tam. The Lord says, "I give him
intelligence." What is that intelligence? Yena mm upaynti te. The Lord gives
one the intelligence to cross over the ocean of nescience and come back home,
back to Godhead. In conclusion, the cause of all causes, the Absolute Truth, or
Supreme Brahman, cannot be understood by philosophical speculation, but He
reveals Himself to His devotee because the devotee fully surrenders unto His
lotus feet. Bhagavad-gt is therefore to be accepted as a revealed scripture
spoken by the Absolute Truth Himself when He descended to this planet. If
any intelligent man wants to know what God is, he should study this
transcendental literature under the guidance of a bona fide spiritual master.
Then it is very easy to understand Ka as He is.
TEXT 24
= d '" l
HF " F F " H d ll -H ll
na caite putraka bhrtur
hantro dhanadnug
visargdnayos tta
puso daiva hi kraam
646
SYNONYMS
nanever; caalso; eteall these; putrakamy dear son; bhrtuof your
brother; hantrakillers; dhanadaof Kuvera; anugfollowers;
visargaof birth; dnayoof death; ttamy dear son; pusaof a
living entity; daivamthe Supreme; hicertainly; kraamthe cause.
TRANSLATION
My dear son, those Yakas, who are descendants of Kuvera, are not actually
the killers of your brother; the birth and death of every living entity are caused
by the Supreme, who is certainly the cause of all causes.
TEXT 25
F H H F F HH = l
~ Q d ll -7 ll
sa eva viva sjati
sa evvati hanti ca
athpi hy anahakrn
njyate gua-karmabhi
SYNONYMS
saHe; evacertainly; vivamthe universe; sjaticreates; saHe;
evacertainly; avatimaintains; hantiannihilates; caalso; atha
apimoreover; hicertainly; anahakrtfrom being without ego;
nanot; ajyatebecomes entangled; guaby the modes of material nature;
karmabhiby activities.
647
TRANSLATION
The Supreme Personality of Godhead creates this material world, maintains
it, and annihilates it in due course of time, but because He is transcendental to
such activities, He is never affected by ego in such action or by the modes of
material nature.
PURPORT
In this verse the word anahakra means "without ego." The conditioned
soul has a false ego, and as a result of his karma he gets different types of bodies
in this material world. Sometimes he gets the body of a demigod, and he thinks
that body to be his identity. Similarly, when he gets the body of a dog he
identifies his self with that body. But for the Supreme Personality of Godhead
there is no such distinction between the body and the soul. Bhagavad-gt,
therefore, certifies that anyone who thinks of Ka as an ordinary human
being is without knowledge of His transcendental nature and is a great fool.
The Lord says, na m karmi limpanti: [Bg. 4.14] He is not affected by
anything He does, because He is never contaminated by the material modes of
nature. That we have a material body proves that we are infected by the three
material modes of nature. The Lord says to Arjuna, "You and I had many,
many births previously, but I remember everything, whereas you do not." That
is the difference between the living entity, or conditioned soul, and the
Supreme Soul. The Supersoul, the Supreme Personality of Godhead, has no
material body, and because He has no material body, He is not affected by any
work He executes. There are many Myvd philosophers who consider that
Ka's body is the effect of a concentration of the material mode of goodness,
and they distinguish Ka's soul from Ka's body. The real situation,
however, is that the body of the conditioned soul, even if he has a large
accumulation of material goodness, is material, whereas Ka's body is never
material; it is transcendental. Ka has no false ego, for He does not identify
648
Himself with the false and temporary body. His body is always eternal; He
descends to this world in His own original, spiritual body. This is explained in
Bhagavad-gt as para bhvam. The words para bhva and divyam are
especially significant in understanding Ka's personality.
TEXT 26
9 H l
FHH F = = ll - ll
ea bhtni bhttm
bhteo bhta-bhvana
sva-akty myay yukta
sjaty atti ca pti ca
SYNONYMS
eathis; bhtniall created beings; bhta-tmthe Supersoul of all
living entities; bhta-athe controller of everyone; bhta-bhvanathe
maintainer of everyone; sva-aktythrough His energy; myaythe
external energy; yuktathrough such agency; sjaticreates;
attiannihilates; caand; ptimaintains; caand.
TRANSLATION
The Supreme Personality of Godhead is the Supersoul of all living entities.
He is the controller and maintainer of everyone; through the agency of His
external energy, He creates, maintains and annihilates everyone.
PURPORT
There are two kinds of energies in the matter of creation. The Lord creates
649
this material world through His external, material energy, whereas the
spiritual world is a manifestation of His internal energy. He is always
associated with the internal energy, but He is always aloof from the material
energy. Therefore in Bhagavad-gt (9.4) the Lord says, mat-sthni
sarva-bhtni na cha tev avasthita: "All living entities are living on Me or
on My energy, but I am not everywhere." He is personally always situated in
the spiritual world. In the material world also, wherever the Supreme Lord is
personally present is to be understood as being the spiritual world. For
example, the Lord is worshiped in the temple by pure devotees. The temple is
therefore to be understood as being the spiritual world.
TEXT 27
H "H
FH l
F N HF
H ~ H F " ll -O ll
tam eva mtyum amta tta daiva
sarvtmanopehi jagat-paryaam
yasmai bali viva-sjo haranti
gvo yath vai nasi dma-yantrit
SYNONYMS
tamunto Him; evacertainly; mtyumdeath; amtamimmortality;
ttamy dear son; daivamthe Supreme; sarva-tmanin all respects;
upehisurrender; jagatof the world; paryaamultimate goal;
yasmaiunto whom; balimofferings; viva-sjaall the demigods like
Brahm; harantibear; gvabulls; yathas; vaiwithout fail; nasiin
650
the nose; dmaby a rope; yantritcontrolled.
TRANSLATION
My dear boy Dhruva, please surrender unto the Supreme Personality of
Godhead, who is the ultimate goal of the progress of the world. Everyone,
including the demigods headed by Lord Brahm, is working under His control,
just as a bull, prompted by a rope in its nose, is controlled by its owner.
PURPORT
The material disease is to declare independence from the supreme
controller. Factually, our material existence begins when we forget the
supreme controller and wish to lord it over material nature. Everyone in the
material world is trying his best to become the supreme
controllerindividually, nationally, socially and in many other ways. Dhruva
Mahrja was advised to stop fighting by his grandfather, who was concerned
that Dhruva was adhering to a personal ambition to fight to annihilate the
whole race of Yakas. In this verse, therefore, Svyambhuva Manu seeks to
eradicate the last tinge of false ambition in Dhruva by explaining the position
of the supreme controller. The words mtyum amtam, "death and immortality,"
are significant. In Bhagavad-gt the Lord says, "I am ultimate death, who takes
away everything from the demons." The demons' business is to continually
struggle for existence as lords over material nature. The demons repeatedly
meet death after death and create a network of involvement in the material
world. The Lord is death for the demons, but for devotees He is amta, eternal
life. Devotees who render continuous service to the Lord have already attained
immortality, for whatever they are doing in this life they will continue to do in
the next. They will simply change their material bodies for spiritual bodies.
Unlike the demons, they no longer have to change material bodies, The Lord,
therefore, is simultaneously death and immortality. He is death for demons and
immortality for devotees. He is the ultimate goal of everyone because He is the
651
cause of all causes. Dhruva Mahrja was advised to surrender unto Him in all
respects, without keeping any personal ambition. One may put forward the
argument, "Why are the demigods worshiped?" The answer is given here that
demigods are worshiped by less intelligent men. The demigods themselves
accept sacrifices for the ultimate satisfaction of the Supreme Personality of
Godhead.
TEXT 28
H9 H H
F H=F l
H FF
' ' " ll - ll
ya paca-varo janan tva vihya
mtu sapatny vacas bhinna-marm
vana gatas tapas pratyag-akam
rdhya lebhe mrdhni pada tri-loky
SYNONYMS
yaone who; paca-varafive years old; jananmmother; tvamyou;
vihyaleaving aside; mtuof the mother; sa-patnyof the co-wife;
vacasby the words; bhinna-marmaggrieved at heart; vanamto the
forest; gatawent; tapasby austerity; pratyak-akamthe Supreme Lord;
rdhyaworshiping; lebheachieved; mrdhnion the top; padamthe
position; tri-lokyof the three worlds.
TRANSLATION
My dear Dhruva, at the age of only five years you were very grievously
652
afflicted by the words of your mother's co-wife, and you very boldly gave up the
protection of your mother and went to the forest to engage in the yogic process
for realization of the Supreme Personality of Godhead. As a result of this you
have already achieved the topmost position in all the three worlds.
PURPORT
Manu was very proud that Dhruva Mahrja was one of the descendants in
his family because at the age of only five years Dhruva began meditating upon
the Supreme Personality of Godhead and within six months he was able to see
the Supreme Lord face to face. Factually, Dhruva Mahrja is the glory of the
Manu dynasty, or the human family. The human family begins from Manu.
The Sanskrit word for man is manuya, which means "descendant of Manu."
Not only is Dhruva Mahrja the glory of the family of Svyambhuva Manu,
but he is the glory of the entire human society. Because Dhruva Mahrja had
already surrendered to the Supreme Godhead, he was especially requested not
to do anything unbefitting a surrendered soul.
TEXT 29
l H
d l
H H "
F" "F ll -\ ll
tam enam agtmani mukta-vigrahe
vyaprita nirguam ekam akaram
tmnam anviccha vimuktam tma-dg
yasminn ida bhedam asat pratyate
653
SYNONYMS
tamHim; enamthat; agamy dear Dhruva; tmaniin the mind;
mukta-vigrahefree from anger; vyapritamsituated;
nirguamtranscendental; ekamone; akaramthe infallible Brahman;
tmnamthe self; anvicchatry to find out; vimuktamuncontaminated;
tma-dkfacing towards the Supersoul; yasminin which; idamthis;
bhedamdifferentiation; asatunreal; pratyateappears to be.
TRANSLATION
My dear Dhruva, please, therefore, turn your attention to the Supreme
Person, who is the infallible Brahman. Face the Supreme Personality of
Godhead in your original position, and thus, by self-realization, you will find
this material differentiation to be merely flickering.
PURPORT
The living entities have three kinds of vision, according to their positions
in self-realization. According to the bodily concept of life, one sees
differentiation in terms of varieties of bodies. The living entity actually passes
through many varieties of material forms, but despite all such changes of body,
he is eternal. When living entities, therefore, are viewed in the bodily concept
of life, one appears to be different from another. Lord Manu wanted to change
the vision of Dhruva Mahrja, who was looking upon the Yakas as different
from him or as his enemies. Factually no one is an enemy or a friend. Everyone
is passing through different types of bodies under the law of karma, but as soon
as one is situated in his spiritual identity, he does not see differentiation in
terms of this law. In other words, as stated in Bhagavad-gt (18.54):
brahma-bhta prasanntm
na ocati na kkati
654
sama sarveu bhteu
mad-bhakti labhate parm
A devotee, who is already liberated, does not see differentiation in terms of the
outward body; he sees all living entities as spirit souls, eternal servants of the
Lord. Dhruva Mahrja was advised by Lord Manu to see with that vision. He
was specifically advised to do so because he was a great devotee and should not
have looked upon other living entities with ordinary vision. Indirectly Manu
pointed out to Dhruva Mahrja that out of material affection Dhruva thought
of his brother as his kin and the Yakas as his enemies. Such observation of
differentiation subsides as soon as one is situated in his original position as an
eternal servant of the Lord.
TEXT 30
H " H
" 3FF l
H' d HU
~ H FF ^" ll ll
tva pratyag-tmani tad bhagavaty ananta
nanda-mtra upapanna-samasta-aktau
bhakti vidhya param anakair avidy-
granthi vibhetsyasi mamham iti prarham
SYNONYMS
tvamyou; pratyak-tmaniunto the Supersoul; tadat that time;
bhagavatiunto the Supreme Personality of Godhead; anantewho is
unlimited; nanda-mtrethe reservoir of all pleasure; upapannapossessed
of; samastaall; aktaupotencies; bhaktimdevotional service; vidhyaby
655
rendering; parammsupreme; anakaivery soon; avidyof illusion;
granthimthe knot; vibhetsyasiyou will undo; mamamy; ahamI;
itithus; prarhamfirmly fixed.
TRANSLATION
Thus regaining your natural position and rendering service unto the
Supreme Lord, who is the all-powerful reservoir of all pleasure and who lives in
all living entities as the Supersoul, you will very soon forget the illusory
understanding of "I" and "my."
PURPORT
Dhruva Mahrja was already a liberated person because at the age of five
years he had seen the Supreme Personality of Godhead. But even though
liberated, he was, for the time being, afflicted by the illusion of my, thinking
himself the brother of Uttama in the bodily concept of life. The whole
material world is working on the basis of "I" and "mine." This is the root of
attraction to the material world. If one is attracted by this root of illusory
conceptions"I" and "mine"he will have to remain within this material
world in different exalted or nasty positions. By the grace of Lord Ka, the
sages and Lord Manu reminded Dhruva Mahrja that he should not continue
this material conception of "I" and "mine." Simply by devotional service unto
the Lord his illusion could be eradicated without difficulty.
TEXT 31
F 9 " F l
F " ~ ll ! ll
sayaccha roa bhadra te
656
pratpa reyas param
rutena bhyas rjann
agadena yathmayam
SYNONYMS
sayacchajust control; roamanger; bhadramall good fortune; teto
you; pratpamenemy; reyasmof all goodness; paramthe foremost;
rutenaby hearing; bhyasconstantly; rjanmy dear King; agadenaby
medicinal treatment; yathas; mayamdisease.
TRANSLATION
My dear King, just consider what I have said to you, which will act as
medicinal treatment upon disease. Control your anger, for anger is the foremost
enemy on the path of spiritual realization. I wish all good fortune for you.
Please follow my instructions.
PURPORT
Dhruva Mahrja was a liberated soul, and actually he was not angry with
anyone. But because he was the ruler, it was his duty to become angry for some
time in order to keep law and order in the state. His brother, Uttama, was
without fault, yet he was killed by one of the Yakas. It was the duty of Dhruva
Mahrja to kill the offender (life for life) because Dhruva was the king.
When the challenge came, Dhruva Mahrja fought vehemently and punished
the Yakas sufficiently. But anger is such that if one increases it, it increases
unlimitedly. In order that Dhruva Mahrja's kingly anger not exceed the
limit, Manu was kind enough to check his grandson. Dhruva Mahrja could
understand the purpose of his grandfather, and he immediately stopped the
fighting. The words rutena bhyas, "by constantly hearing," are very
important in this verse. By constantly hearing about devotional service, one
657
can check the force of anger, which is detrimental to the process of devotional
service. rla Parkit Mahrja said that the constant hearing of the pastimes
of the Lord is the panacea for all material diseases. Everyone, therefore, should
hear about the Supreme Personality of Godhead constantly. By hearing one
can always remain in equilibrium, and thus his progress in spiritual life will not
be hampered.
Dhruva Mahrja's becoming angry with the miscreants was quite
appropriate. There is a short story in this connection about a snake who
became a devotee upon instruction by Nrada, who instructed him not to bite
anymore. Since ordinarily a snake's business is to fatally bite other living
entities, as a devotee he was forbidden to do so. Unfortunately, people took
advantage of this nonviolence on the part of the snake, especially the children,
who began to throw stones at him. He did not bite anyone, however, because it
was the instruction of his spiritual master. After a while, when the snake met
his spiritual master, Nrada, he complained, "I have given up the bad habit of
biting innocent living entities, but they are mistreating me by throwing stones
at me." Upon hearing this, Nrada Muni instructed him, "Don't bite, but do
not forget to expand your hood as if you were going to bite. Then they will go
away." Similarly, a devotee is always nonviolent; he is qualified with all good
characteristics. But, in the common world, when there is mischief made by
others, he should not forget to become angry, at least for the time being, in
order to drive away the miscreants.
TEXT 32
F 8 9[ d 3 l
N 'F " ll - ll
yenopast purul
loka udvijate bham
na budhas tad-vaa gacched
658
icchann abhayam tmana
SYNONYMS
yenaby which; upastbeing overwhelmed; purutby the person;
lokaeveryone; udvijatebecomes terrified; bhamgreatly; nanever;
budhaa learned person; tatof anger; vaamunder the control;
gacchetshould go; icchandesiring; abhayamfearlessness, liberation;
tmanaof the self.
TRANSLATION
A person who desires liberation from this material world should not fall
under the control of anger because when bewildered by anger one becomes a
source of dread for all others.
PURPORT
A devotee or saintly person should not be dreadful to others, nor should
anyone be a source of dread to him. If one treats others with nonenmity, then
no one will become his enemy. There is the example, however, of Jesus Christ,
who had enemies, and they crucified him. The demonic are always present,
and they find fault even in saintly persons. But a saintly person never becomes
angry, even if there is very great provocation.
TEXT 33
' "F H d l
A H 9 ll ll
helana giria-bhrtur
dhanadasya tvay ktam
659
yaj jaghnivn puya-jann
bhrt-ghnn ity amarita
SYNONYMS
helanamdisrespectful behavior; giriaof Lord iva; bhrtuthe brother;
dhanadasyato Kuvera; tvayby you; ktamwas performed; yatbecause;
jaghnivnyou have killed; puya-jannthe Yakas; bhrtof your
brother; ghnnkillers; itithus (thinking); amaritaangry.
TRANSLATION
My dear Dhruva, you thought that the Yakas killed your brother, and
therefore you have killed great numbers of them. But by this action you have
agitated the mind of Lord iva's brother Kuvera, who is the treasurer of the
demigods. Please note that your actions have been very disrespectful to Kuvera
and Lord iva.
PURPORT
Lord Manu stated that Dhruva Mahrja had been offensive to Lord iva
and his brother Kuvera because the Yakas belonged to Kuvera's family. They
were not ordinary persons. As such, they have been described as puya jann,
pious men. Somehow or other the mind of Kuvera had been agitated, and
Dhruva Mahrja was advised to pacify him.
TEXT 34
F" HF F l
H d 'H ll H ll
ta prasdaya vatsu
660
sannaty prarayoktibhi
na yvan mahat teja
kula no 'bhibhaviyati
SYNONYMS
tamhim; prasdayapacify; vatsamy son; uimmediately;
sannatyby offering obeisances; prarayby respectful behavior;
uktibhiby gentle words; na yvatbefore; mahatmof great personalities;
tejawrath; kulamfamily; naour; abhibhaviyatiwill affect.
TRANSLATION
For this reason, my son, you should immediately pacify Kuvera with gentle
words and prayers, and thus his wrath may not affect our family.
PURPORT
In our common dealings we should maintain friendship with everyone and
certainly with such exalted demigods as Kuvera. Our behavior should be such
that no one should become angry and thereby commit a wrong to individuals,
families or society.
TEXT 35
H FH H F ' H l
H" Fd 9 FH ll 7 ll
eva svyambhuva pautram
anusya manur dhruvam
tenbhivandita skam
ibhi sva-pura yayau
661
SYNONYMS
evamthus; svyambhuvaLord Svyambhuva Manu; pautramto his
grandson; anusyaafter giving instruction; manuLord Manu;
dhruvamto Dhruva Mahrja; tenaby him; abhivanditabeing offered
obeisances to; skamtogether; ibhiwith the sages; sva-puramto his
own abode; yayauwent.
TRANSLATION
Thus Svyambhuva Manu, after giving instruction to Dhruva Mahrja, his
grandson, received respectful obeisances from him. Then Lord Manu and the
great sages went back to their respective homes.
Thus end the Bhaktivedanta purports of the Fourth Canto, Eleventh Chapter, of
the rmad-Bhgavatam, entitled "Svyambhuva Manu Advises Dhruva
Mahrja to Stop Fighting."
12. Dhruva Mahrja Goes Back to Godhead
TEXT 1
3H=
' H H N {H H F
" H ' l
>d
662
F F H"d & ll ! ll
maitreya uvca
dhruva nivtta pratibuddhya vaiasd
apeta-manyu bhagavn dhanevara
tatrgata craa-yaka-kinnarai
sastyamno nyavadat ktjalim
SYNONYMS
maitreya uvcaMaitreya said; dhruvamDhruva Mahrja;
nivttamceased; pratibuddhyahaving learned; vaiastfrom killing;
apetasubsided; manyumanger; bhagavnKuvera; dhana-varamaster
of the treasury; tatrathere; gataappeared; craaby the Craas;
yakaYakas; kinnaraiand by the Kinnaras; sastyamnabeing
worshiped; nyavadatspoke; kta-ajalimto Dhruva with folded hands.
TRANSLATION
The great sage Maitreya said: My dear Vidura, Dhruva Mahrja's anger
subsided, and he completely ceased killing Yakas. When Kuvera, the most
blessed master of the treasury, learned this news, he appeared before Dhruva.
While being worshiped by Yakas, Kinnaras and Craas, he spoke to Dhruva
Mahrja, who stood before him with folded hands.
TEXT 2
'" 3H=
"" 8 'F ' l
H " " F ll - ll
663
dhanada uvca
bho bho katriya-dyda
parituo 'smi te 'nagha
yat tva pitmahded
vaira dustyajam atyaja
SYNONYMS
dhana-da uvcathe master of the treasury (Kuvera) said; bho bhoO;
katriya-dydaO son of a katriya; parituavery glad; asmiI am;
tewith you; anaghaO sinless one; yatbecause; tvamyou; pitmahaof
your grandfather; detunder the instruction; vairamenmity;
dustyajamdifficult to avoid; atyajahave given up.
TRANSLATION
The master of the treasury, Kuvera, said: O sinless son of a katriya, I am
very glad to know that under the instruction of your grandfather you have
given up your enmity, although it is very difficult to avoid. I am very pleased
with you.
TEXT 3
HH'U H l
d H H ll ll
na bhavn avadhd yakn
na yak bhrtara tava
kla eva hi bhtn
prabhur apyaya-bhvayo
664
SYNONYMS
nanot; bhavnyou; avadhtkilled; yaknthe Yakas; nanot;
yakthe Yakas; bhrtarambrother; tavayour; klatime;
evacertainly; hifor; bhtnmof living entities; prabhuthe Supreme
Lord; apyaya-bhvayoof annihilation and generation.
TRANSLATION
Actually, you have not killed the Yakas, nor have they killed your brother,
for the ultimate cause of generation and annihilation is the eternal time feature
of the Supreme Lord.
PURPORT
When the master of the treasury addressed him as sinless, Dhruva
Mahrja, considering himself responsible for killing so many Yakas, might
have thought himself otherwise. Kuvera, however, assured him that factually
he had not killed any of the Yakas; therefore, he was not at all sinful. He did
his duty as a king, as it is ordered by the laws of nature. "Nor should you think
that your brother was killed by the Yakas," said Kuvera. "He died or was killed
in due course of time by the laws of nature. Eternal time, one of the features of
the Lord, is ultimately responsible for annihilation and generation. You are
not responsible for such actions."
TEXT 4
H~ ' 9F l
FH H{HU N'H ll H ll
aha tvam ity aprth dhr
665
ajnt puruasya hi
svpnvbhty atad-dhynd
yay bandha-viparyayau
SYNONYMS
ahamI; tvamyou; itithus; aprthmisconceived; dhintelligence;
ajntfrom ignorance; puruasyaof a person; hicertainly; svpnia
dream; ivalike; bhtiappears; a-tat-dhyntfrom the bodily concept of
life; yayby which; bandhabondage; viparyayauand misery.
TRANSLATION
Misidentification of oneself and others as "I" and "you" on the basis of the
bodily concept of life is a product of ignorance. This bodily concept is the cause
of repeated birth and death, and it makes us go on continuously in material
existence.
PURPORT
The conception of "I" and "you," aha tvam, as separate from each other, is
due to our forgetfulness of our eternal relationship with the Supreme
Personality of Godhead. The Supreme Person, Ka, is the central point, and
all of us are His parts and parcels, just as hands and legs are parts and parcels of
the whole body. When we actually come to this understanding of being
eternally related to the Supreme Lord, this distinction, which is based on the
bodily concept of life, cannot exist. The same example can be cited herewith:
the hand is the hand, and the leg is the leg, but when both of them engage in
the service of the whole body, there is no such distinction as "hands" and "legs,"
for all of them belong to the whole body, and all the parts working together
constitute the whole body. Similarly, when the living entities are in Ka
consciousness, there is no such distinction as "I" and "you" because everyone is
666
engaged in the service of the Lord. Since the Lord is absolute, the services are
also absolute; even though the hand is working one way and the leg is working
in another way, since the purpose is the Supreme Personality of Godhead, they
are all one. This is not to be confused with the statement by the Myvd
philosopher that "everything is one." Real knowledge is that hand is hand, leg
is leg, body is body, and yet all together they are one. As soon as the living
entity thinks that he is independent, his conditional, material existence
begins. The conception of independent existence is therefore like a dream.
One has to be in Ka consciousness, his original position. Then he can be
freed from material bondage.
TEXT 5
9 'H " H' l
FH H FH H ll 7 ll
tad gaccha dhruva bhadra te
bhagavantam adhokajam
sarva-bhttma-bhvena
sarva-bhttma-vigraham
SYNONYMS
tattherefore; gacchacome; dhruvaDhruva; bhadramgood fortune;
teunto you; bhagavantamunto the Supreme Personality of Godhead;
adhokajamwho is beyond the concepts of material senses; sarva-bhtaall
living entities; tma-bhvenaby thinking of them as one; sarva-bhtain all
living entities; tmathe Supersoul; vigrahamhaving form.
TRANSLATION
667
My dear Dhruva, come forward. May the Lord always grace you with good
fortune. The Supreme Personality of Godhead, who is beyond our sensory
perception, is the Supersoul of all living entities, and thus all entities are one,
without distinction. Begin, therefore, to render service unto the transcendental
form of the Lord, who is the ultimate shelter of all living entities.
PURPORT
Here the word vigraham, "having specific form," is very significant, for it
indicates that the Absolute Truth is ultimately the Supreme Personality of
Godhead. That is explained in the Brahma-sahit. Sac-cid-nanda-vigraha:
[Bs. 5.1] He has form, but His form is different from any kind of material form.
The living entities are the marginal energy of the supreme form. As such, they
are not different from the supreme form, but at the same time they are not
equal to the supreme form. Dhruva Mahrja is advised herewith to render
service unto the supreme form. That will include service to other individual
forms. For example, a tree has a form, and when water is poured on the root of
the tree, the other formsthe leaves, twigs, flowers and fruitsare
automatically watered. The Myvda conception that because the Absolute
Truth is everything He must be formless is rejected here. Rather, it is
confirmed that the Absolute Truth has form, and yet He is all-pervading.
Nothing is independent of Him.
TEXT 6
FH S H H" l
H H ll ll
bhajasva bhajanyghrim
abhavya bhava-cchidam
yukta virahita akty
668
gua-mayytma-myay
SYNONYMS
bhajasvaengage in devotional service; bhajanyaworthy to be worshiped;
aghrimunto Him whose lotus feet; abhavyafor deliverance from
material existence; bhava-chidamwho cuts the knot of material
entanglement; yuktamattached; virahitamaloof; aktyto His potency;
gua-mayyconsisting of the modes of material nature; tma-myayby
His inconceivable potency.
TRANSLATION
Engage yourself fully, therefore, in the devotional service of the Lord, for
only He can deliver us from this entanglement of materialistic existence.
Although the Lord is attached to His material potency, He is aloof from her
activities. Everything in this material world is happening by the inconceivable
potency of the Supreme Personality of Godhead.
PURPORT
In continuation of the previous verse, it is specifically mentioned here that
Dhruva Mahrja should engage himself in devotional service. Devotional
service cannot be rendered to the impersonal Brahman feature of the Supreme
Personality of Godhead. Whenever the word bhajasva appears, meaning
"engage yourself in devotional service," there must be the servant, service and
the served. The Supreme Personality of Godhead is served, the mode of
activities to please Him is called service, and one who renders such service is
called the servant. Another significant feature in this verse is that only the
Lord, and no one else, is to be served. That is confirmed in the Bhagavad-gt
(mm eka araa vraja). There is no need to serve the demigods, who are
just like the hands and legs of the Supreme Lord. When the Supreme Lord is
669
served, the hands and legs of the Supreme Lord are automatically served.
There is no need of separate service. As stated in Bhagavad-gt (12.7), tem
aha samuddhart mtyu-sasra-sgart. This means that the Lord, in order
to show specific favor to the devotee, directs the devotee from within in such a
way that ultimately he is delivered from the entanglement of material
existence. No one but the Supreme Lord can help the living entity be
delivered from the entanglement of this material world. The material energy is
a manifestation of one of the Supreme Personality of Godhead's varieties of
potencies (parsya aktir vividhaiva ryate [Cc. Madhya 13.65, purport]). This
material energy is one of the Lord's potencies, as much as heat and light are
potencies of fire. The material energy is not different from the Supreme
Godhead, but at the same time He has nothing to do with the material energy.
The living entity, who is of the marginal energy, is entrapped by the material
energy on the basis of his desire to lord it over the material world. The Lord is
aloof from this, but when the same living entity engages himself in the
devotional service of the Lord, then he becomes attached to this service. This
situation is called yuktam. For devotees the Lord is present even in the
material energy. This is the inconceivable potency of the Lord. Material
energy acts in the three modes of material qualities, which produce the action
and reaction of material existence. Those who are not devotees become
involved in such activities, whereas devotees, who are dovetailed with the
Supreme Personality of Godhead, are freed from such action and reaction of
the material energy. The Lord is therefore described herewith as
bhava-cchidam, one who can give deliverance from the entanglement of
material existence.
TEXT 7
H d
FH " 'H l
H H'N"
670
H Hl ll O ll
vhi kma npa yan mano-gata
mattas tvam auttnapade 'viakita
vara varrho 'mbuja-nbha-pdayor
anantara tv vayam aga uruma
SYNONYMS
vhiplease ask; kmamdesire; npaO King; yatwhatever;
mana-gatamwithin your mind; mattafrom me; tvamyou;
auttnapadeO son of Mahrja Uttnapda; aviakitawithout
hesitation; varambenediction; vara-arhaworthy to take benedictions;
ambujalotus flower; nbhawhose navel; pdayoat His lotus feet;
anantaramconstantly; tvmabout you; vayamwe; agadear Dhruva;
urumahave heard.
TRANSLATION
My dear Dhruva Mahrja, son of Mahrja Uttnapda, we have heard that
you are constantly engaged in transcendental loving service to the Supreme
Personality of Godhead, who is known for His lotus navel. You are therefore
worthy to take all benedictions from us. Please, therefore, ask without
hesitation whatever benediction you want from me.
PURPORT
Dhruva Mahrja, the son of King Uttnapda, was already known
throughout the universe as a great devotee of the Lord, constantly thinking of
His lotus feet. Such a pure, uncontaminated devotee of the Lord is worthy to
have all the benedictions that can be offered by the demigods. He does not
have to worship the demigods separately for such benedictions. Kuvera is the
671
treasurer of the demigods, and he is personally offering whatever benediction
Dhruva Mahrja would like to have from him. rla Bilvamagala hkura
stated, therefore, that for persons who engage in the devotional service of the
Lord, all material benedictions wait like maidservants. Mukti-dev is just
waiting at the door of the devotee to offer liberation, or more than that, at any
time. To be a devotee is therefore an exalted position. Simply by rendering
transcendental loving service unto the Supreme Personality of Godhead, one
can have all the benedictions of the world without separate endeavor. Lord
Kuvera said to Dhruva Mahrja that he had heard that Dhruva was always in
samdhi, or thinking of the lotus feet of the Lord. In other words, he knew that
for Dhruva Mahrja there was nothing desirable within the three material
worlds. He knew that Dhruva would ask for nothing but to remember the lotus
feet of the Supreme Lord constantly.
TEXT 8
3H=
F H = "
' H H l
F HH '= F
m " ll ll
maitreya uvca
sa rja-rjena varya codito
dhruvo mah-bhgavato mah-mati
harau sa vavre 'calit smti yay
taraty ayatnena duratyaya tama
SYNONYMS
maitreya uvcathe great sage Maitreya said; sahe; rja-rjenaby the
672
king of kings (Kuvera); varyafor a benediction; coditabeing asked;
dhruvaDhruva Mahrja; mah-bhgavataa first-class pure devotee;
mah-matimost intelligent or thoughtful; harauunto the Supreme
Personality of Godhead; sahe; vavreasked; acalitmunflinching;
smtimremembrance; yayby which; taraticrosses over;
ayatnenawithout difficulty; duratyayamunsurpassable; tamanescience.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, when thus asked to
accept a benediction from Kuvera the Yakarja [King of the Yakas], Dhruva
Mahrja, that most elevated pure devotee, who was an intelligent and
thoughtful king, begged that he might have unflinching faith in and
remembrance of the Supreme Personality of Godhead, for thus a person can
cross over the ocean of nescience very easily, although it is very difficult for
others to cross.
PURPORT
According to the opinion of expert followers of Vedic rites, there are
different types of benedictions in terms of religiosity, economic development,
sense gratification and liberation. These four principles are known as
catur-vargas. Of all the catur-vargas, the benediction of liberation is considered
to be the highest in this material world. To be enabled to cross over material
nescience is known as the highest pururtha, or benediction for the human
being. But Dhruva Mahrja wanted a benediction which surpasses even the
highest pururtha, liberation. He wanted the benediction that he might
constantly remember the lotus feet of the Lord. This stage of life is called
pacama-pururtha. When a devotee comes to the platform of
pacama-pururtha, simply engaging in devotional service to the Lord, the
fourth pururtha, liberation, becomes very insignificant in his eyes. rla
Prabodhnanda Sarasvat has stated in this connection that for a devotee
673
liberation is a hellish condition of life; as for sense gratification, which is
available in the heavenly planets, the devotee considers it to be a
will-o'-the-wisp, having no value in life. Yogs endeavor to control the senses,
but for a devotee controlling the senses is no difficulty at all. The senses are
compared to serpents, but for a devotee the serpents' poison teeth are broken.
Thus rla Prabodhnanda Sarasvat has analyzed all kinds of benedictions
available in this world, and he has clearly declared that for a pure devotee they
are all of no significance. Dhruva Mahrja was also a mah-bhgavata, or a
first-class pure devotee, and his intelligence was very great (mah-mati).
Unless one is very intelligent, one cannot take to devotional service, or Ka
consciousness. Naturally, anyone who is a first-class devotee must be a
first-class intelligent person and therefore not interested in any kind of
benediction within this material world. Dhruva Mahrja was offered a
benediction by the king of the kings. Kuvera, the treasurer of the demigods,
whose only business is to supply immense riches to persons within this
materialistic world, is described as the king of kings because unless one is
blessed by Kuvera one cannot become a king. The king of kings personally
offered Dhruva Mahrja any amount of riches, but he declined to accept
them. He is described, therefore, as mah-mati, very thoughtful, or highly
intellectual.
TEXT 9
F F "H BHBF l
'" ' F ' FH U ll \ ll
tasya prtena manas
t dattvaiavias tata
payato 'ntardadhe so 'pi
sva-pura pratyapadyata
674
SYNONYMS
tasyawith Dhruva; prtenabeing very pleased; manaswith such a
mentality; tmthat remembrance; dattvhaving given;
aiaviaKuvera, son of Iavi; tatathereafter; payatawhile
Dhruva was looking on; antardadhedisappeared; sahe (Dhruva);
apialso; sva-puramto his city; pratyapadyatareturned.
TRANSLATION
The son of Iavi, Lord Kuvera, was very pleased, and happily he gave
Dhruva Mahrja the benediction he wanted. Thereafter he disappeared from
Dhruva's presence, and Dhruva Mahrja returned to his capital city.
PURPORT
Kuvera, who is known as the son of Iavi, was very pleased with Dhruva
Mahrja because he did not ask him for anything materially enjoyable.
Kuvera is one of the demigods, so one may put forward the argument, "Why
did Dhruva Mahrja take a benediction from a demigod?" The answer is that
for a Vaiava there is no objection to taking a benediction from a demigod if
it is favorable for advancing Ka consciousness. The gops, for example,
worshiped Ktyyan, a demigoddess, but the only benediction they wanted
from the goddess was to have Ka as their husband. A Vaiava is not
interested in asking any benediction from the demigods, nor is he interested in
asking benedictions from the Supreme Personality of Godhead. It is said in the
Bhgavatam that liberation can be offered by the Supreme Person, but even if
a pure devotee is offered liberation by the Supreme Lord, he refuses to accept
it. Dhruva Mahrja did not ask Kuvera for transference to the spiritual world,
which is called liberation; he simply asked that wherever he would
remainwhether in the spiritual or material worldhe would always
675
remember the Supreme Personality of Godhead. A Vaiava is always
respectful to everyone. So when Kuvera offered him a benediction, he did not
refuse it. But he wanted something which would be favorable to his
advancement in Ka consciousness.
TEXT 10
~ " l
" " H d d " ll ! ll
athyajata yajea
kratubhir bhri-dakiai
dravya-kriy-devatn
karma karma-phala-pradam
SYNONYMS
athathereafter; ayajatahe worshiped; yaja-amthe master of sacrifices;
kratubhiby sacrificial ceremonies; bhrigreat; dakiaiby charities;
dravya-kriy-devatnmof (sacrifices including various) paraphernalia,
activities and demigods; karmathe objective; karma-phalathe result of
activities; pradamwho awards.
TRANSLATION
As long as he remained at home, Dhruva Mahrja performed many great
ceremonial sacrifices in order to please the enjoyer of all sacrifices, the Supreme
Personality of Godhead. Prescribed ceremonial sacrifices are especially meant to
please Lord Viu, who is the objective of all such sacrifices and who awards
the resultant benedictions.
676
PURPORT
In Bhagavad-gt (3.9) it is said, yajrtht karmao 'nyatra loko 'ya
karma-bandhana: one should act or work only in order to please the Supreme
Lord, otherwise one becomes entangled in the resultant reactions. According
to the four divisions of vara and rama, katriyas and vaiyas are especially
advised to perform great ceremonial sacrifices and to distribute their
accumulated money very liberally. Dhruva Mahrja, as a king and ideal
katriya, performed many such sacrifices, giving very liberally in charity.
Katriyas and vaiyas are supposed to earn their money and accumulate great
riches. Sometimes they do it by acting sinfully. Katriyas are meant to rule over
a country; Dhruva Mahrja, for example, in the course of ruling, had to fight
and kill many Yakas. Such action is necessary for katriyas. A katriya should
not be a coward, and he should not be nonviolent; to rule over the country he
has to act violently.
Katriyas and vaiyas are therefore especially advised to give in charity at
least fifty percent of their accumulated wealth. In Bhagavad-gt it is
recommended that even though one enters the renounced order of life, he still
cannot give up the performance of yaja, dna and tapasya. They are never to
be given up. Tapasya is meant for the renounced order of life; those who are
retired from worldly activities should perform tapasya, penances and
austerities. Those who are in the material world, the katriyas and vaiyas, must
give charity. Brahmacrs, in the beginning of their lives, should perform
different kinds of yajas.
Dhruva Mahrja, as an ideal king, practically emptied his treasury by
giving charity. A king is not meant simply to realize taxes from the citizens and
accumulate wealth to spend in sense gratification. World monarchy has failed
ever since kings began to satisfy their personal senses with the taxes
accumulated from the citizens. Of course, whether the system is monarchy or
democracy, the same corruption is still going on. At the present moment there
are different parties in the democratic government, but everyone is busy trying
677
to keep his post or trying to keep his political party in power. The politicians
have very little time to think of the welfare of the citizens, whom they oppress
with heavy taxes in the form of income tax, sales tax and many other
taxespeople sometimes have eighty to ninety percent of their income taken
away, and these taxes are lavishly spent for the high salaries drawn by the
officers and rulers. Formerly, the taxes accumulated from the citizens were
spent for performing great sacrifices as enjoined in the Vedic literature. At the
present moment, however, almost all forms of sacrifice are not at all possible;
therefore, it is recommended in the stras that people should perform
sakrtana-yaja. Any householder, regardless of his position, can perform this
sakrtana-yaja without expenditure. All the family members can sit down
together and simply clap their hands and chant the Hare Ka mah-mantra.
Somehow or other, everyone can manage to perform such a yaja and
distribute prasda to the people in general. That is quite sufficient for this age
of Kali. The Ka consciousness movement is based on this principle: chant
the Hare Ka mantra at every moment, as much as possible, both inside and
outside of the temples, and, as far as possible, distribute prasda. This process
can be accelerated with the cooperation of state administrators and those who
are producing the country's wealth. Simply by liberal distribution of prasda
and sakrtana, the whole world can become peaceful and prosperous.
Generally in all the material sacrifices recommended in the Vedic literature
there are offerings to the demigods. This demigod worship is especially meant
for less intelligent men. Actually, the result of such sacrifice goes to the
Supreme Personality of Godhead, Nryaa. Lord Ka says in Bhagavad-gt
(5.29), bhoktra yaja-tapasm: He is actually the enjoyer of all sacrifices.
His name, therefore, is Yaja-purua.
Although Dhruva Mahrja was a great devotee and had nothing to do with
these sacrifices, to set an example to his people he performed many sacrifices
and gave all his wealth in charity. For as long as he lived as a householder, he
never spent a farthing for his sense gratification. In this verse the word
karma-phala-pradam is very significant. The Lord awards everyone different
678
kinds of karma as the individual living entities desire; He is the Supersoul
present within the heart of everyone, and He is so kind and liberal that He
gives everyone full facilities to perform whatever acts one wants. Then the
result of the action is also enjoyed by the living entity. If anyone wants to
enjoy or lord it over material nature, the Lord gives him full facilities, but he
becomes entangled in the resultant reactions. Similarly, if anyone wants to
engage himself fully in devotional service, the Lord gives him full facilities,
and the devotee enjoys the results. The Lord is therefore known as
karma-phala-prada.
TEXT 11
FH 'FH H l
"" 9 HHF~ H ll !! ll
sarvtmany acyute 'sarve
tvraugh bhaktim udvahan
dadartmani bhteu
tam evvasthita vibhum
SYNONYMS
sarva-tmaniunto the Supersoul; acyuteinfallible; asarvewithout any
limit; tvra-oghmwith unrelenting force; bhaktimdevotional service;
udvahanrendering; dadarahe saw; tmaniin the Supreme Spirit;
bhteuin all living entities; tamHim; evaonly; avasthitamsituated;
vibhumall-powerful.
TRANSLATION
Dhruva Mahrja rendered devotional service unto the Supreme, the
679
reservoir of everything, with unrelenting force. While carrying out his
devotional service to the Lord, he could see that everything is situated in Him
only and that He is situated in all living entities. The Lord is called Acyuta
because He never fails in His prime duty, to give protection to His devotees.
PURPORT
Not only did Dhruva Mahrja perform many sacrifices, but he carried on
his transcendental occupation of engagement in the devotional service of the
Lord. The ordinary karms, who want to enjoy the results of fruitive activities,
are concerned only with sacrifices and ritualistic ceremonies as enjoined in the
Vedic stras. Although Dhruva Mahrja performed many sacrifices in order
to be an exemplary king, he was constantly engaged in devotional service. The
Lord always protects His surrendered devotee. A devotee can see that the Lord
is situated in everyone's heart, as stated in the Bhagavad-gt (vara
sarva-bhtn hd-dee 'rjuna tihati [Bg. 18.61]). Ordinary persons cannot
understand how the Supreme Lord is situated in everyone's heart, but a
devotee can actually see Him. Not only can the devotee see Him outwardly,
but he can see, with spiritual vision, that everything is resting in the Supreme
Personality of Godhead, as described in Bhagavad-gt (mat-sthni
sarva-bhtni [Bg. 9.4]). That is the vision of a mah-bhgavata. He sees
everything others see, but instead of seeing merely the trees, the mountains,
the cities or the sky, he sees only his worshipable Supreme Personality of
Godhead in everything because everything is resting in Him only. This is the
vision of the mah-bhgavata. In summary, a mah-bhgavata, a highly elevated
pure devotee, sees the Lord everywhere, as well as within the heart of
everyone. This is possible for devotees who have developed elevated
devotional service to the Lord. As stated in the Brahma-sahit (5.38),
premjana-cchurita-bhakti-vilocanena: only those who have smeared their
eyes with the ointment of love of Godhead can see everywhere the Supreme
Lord face to face; it is not possible by imagination or so-called meditation.
680
TEXT 12
H F N Q "HF l
R ' F ll !- ll
tam eva la-sampanna
brahmaya dna-vatsalam
goptra dharma-setn
menire pitara praj
SYNONYMS
tamhim; evamthus; lawith godly qualities; sampannamendowed;
brahmayamrespectful to the brhmaas; dnato the poor;
vatsalamkind; goptramprotector; dharma-setnmof religious
principles; menirethought; pitaramfather; prajthe citizens.
TRANSLATION
Dhruva Mahrja was endowed with all godly qualities; he was very
respectful to the devotees of the Supreme Lord and very kind to the poor and
innocent, and he protected religious principles. With all these qualifications, he
was considered to be the direct father of all the citizens.
PURPORT
The personal qualities of Dhruva Mahrja described herein are the
exemplary qualities of a saintly king. Not only a king but also the leaders of a
modern democratic or impersonal government must be qualified with all these
godly characteristics. Then the citizens of the state can be happy. It is clearly
stated here that the citizens thought of Dhruva Mahrja as their father; as a
681
child, depending on the able father, is completely satisfied, so the citizens of
the state, being protected by the state or the king, should remain satisfied in
every respect. At the present moment, however, there is no guarantee by the
government of even the primary necessities of life in the state, namely, the
protection of the lives and property of the citizens.
One word is very significant in this connection: brahmayam. Dhruva
Mahrja was very devoted to the brhmaas, who engage in the study of the
Vedas and thereby know the Supreme Personality of Godhead. They are
always busy propagating Ka consciousness. The state should be very
respectful to societies that distribute God consciousness all over the world, but,
unfortunately, at the present moment there is no state or government support
given to such movements. As for good qualities, it is very difficult to find
anyone in state administration with any good qualities. The administrators
simply sit in their administrative posts and say no to every request, as if they
were paid to say no to the citizens. Another word, dna-vatsalam, is very
significant also. The state head should be very kind to the innocent.
Unfortunately, in this age the state agents and the presidents draw good
salaries from the state, and they pose themselves as very pious, but they allow
the running of slaughterhouses, where innocent animals are killed. If we try to
compare the godly qualities of Dhruva Mahrja to the qualities of modern
statesmen, we can see that there is no actual comparison. Dhruva Mahrja
was present in the Satya-yuga, as will be clear from the next verses. He was the
ideal king in Satya-yuga. The government administration in the present age
(Kali-yuga) is bereft of all godly qualities. Considering all these points, the
people today have no alternative but to take to Ka consciousness for
protection of religion, life and property.
TEXT 13
9< 9 FM F B l
682
d H ll ! ll
a-triad-vara-shasra
asa kiti-maalam
bhogai puya-kaya kurvann
abhogair aubha-kayam
SYNONYMS
a-triatthirty-six; varayears; shasramthousand; asaruled;
kiti-maalamthe earth planet; bhogaiby enjoyment; puyaof
reactions of pious activities; kayamdiminution; kurvandoing;
abhogaiby austerities; aubhaof inauspicious reactions;
kayamdiminution.
TRANSLATION
Dhruva Mahrja ruled over this planet for thirty-six thousand years; he
diminished the reactions of pious activities by enjoyment, and by practicing
austerities he diminished inauspicious reactions.
PURPORT
That Dhruva Mahrja ruled over the planet for thirty-six thousand years
means that he was present in the Satya-yuga because in the Satya-yuga people
used to live for one hundred thousand years. In the next yuga, Tret, people
used to live for ten thousand years, and in the next yuga, Dvpara, for one
thousand years. In the present age, the Kali-yuga, the maximum duration of
life is one hundred years. With the change of the yugas, the duration of life
and memory, the quality of kindness and all other good qualities diminish.
There are two kinds of activities, namely pious and impious. By executing
pious activities one can gain facilities for higher material enjoyment, but due
683
to impious activities one has to undergo severe distress. A devotee, however, is
not interested in enjoyment or affected by distress. When he is prosperous he
knows, "I am diminishing the results of my pious activities," and when he is in
distress he knows, "I am diminishing the reactions of my impious activities." A
devotee is not concerned with enjoyment or distress; he simply desires to
execute devotional service. It is said in the rmad-Bhgavatam that devotional
service should be apratihat, unchecked by the material conditions of
happiness or distress. The devotee undergoes processes of austerity such as
observing Ekda and similar other fasting days and refraining from illicit sex
life, intoxication, gambling and meat-eating. Thus he becomes purified from
the reactions of his past impious life, and because he engages in devotional
service, which is the most pious activity, he enjoys life without separate
endeavor.
TEXT 14
H N FH d H= " l
H d H " F ll !H ll
eva bahu-sava kla
mahtmvicalendriya
tri-vargaupayika ntv
putrydn npsanam
SYNONYMS
evamthus; bahumany; savamyears; klamtime; mah-tmgreat
soul; avicala-indriyawithout being disturbed by sense agitation;
tri-vargathree kinds of worldly activities; aupayikamfavorable for
executing; ntvhaving passed; putryato his son; adthe handed over;
npa-sanamthe royal throne.
684
TRANSLATION
The self-controlled great soul Dhruva Mahrja thus passed many, many
years favorably executing three kinds of worldly activities, namely religiosity,
economic development and satisfaction of all material desires. Thereafter he
handed over the charge of the royal throne to his son.
PURPORT
Perfection of materialistic life is suitably attained by the process of
observing religious principles. This leads automatically to successful economic
development, and thus there is no difficulty in satisfying all material desires.
Since Dhruva Mahrja, as a king, had to keep up his status quo or it would
not have been possible to rule over the people in general, he did it perfectly.
But as soon as he saw that his son was grown up and could take charge of the
royal throne, he immediately handed over the charge and retired from all
material engagements.
One word used here is very significantavicalendriya, which means that
he was not disturbed by the agitation of the senses nor was his sensory power
diminished, although in years he was a very old man. Since he ruled over the
world for thirty-six thousand years, naturally one may conclude that he
became very, very old, but factually his senses were very youngand yet he
was not interested in sense gratification. In other words, he remained
self-controlled. He performed his duties perfectly according to the materialistic
way. That is the way of behavior of great devotees. rla Raghuntha dsa
Gosvm, one of the direct disciples of Lord Caitanya, was the son of a very
rich man. Although he had no interest in enjoying material happiness, when
he was entrusted with doing something in managing the state, he did it
perfectly. rla Gaurasundara advised him, "From within, keep yourself and
your mind completely aloof, but externally execute the material duties just as
they need to be done." This transcendental position can be achieved by
685
devotees only, as described in the Bhagavad-gt: while others, such as yogs, try
to control their senses by force, devotees, even though possessing full sensory
powers, do not use them because they engage in higher, transcendental
activities.
TEXT 15
$" H = l
HU=FH 'H ll !7 ll
manyamna ida viva
my-racitam tmani
avidy-racita-svapna-
gandharva-nagaropamam
SYNONYMS
manyamnarealizing; idamthis; vivamuniverse; myby the
external energy; racitammanufactured; tmaniunto the living entity;
avidyby illusion; racitamanufactured; svapnaa dream;
gandharva-nagaraphantasmagoria; upamamlike.
TRANSLATION
rla Dhruva Mahrja realized that this cosmic manifestation bewilders
living entities like a dream or phantasmagoria because it is a creation of the
illusory, external energy of the Supreme Lord.
PURPORT
In the deep forest it sometimes appears that there are big palaces and nice
cities. That is technically called gandharva-nagara. Similarly, in dreams also we
686
create many false things out of imagination. A self-realized person, or a
devotee, knows well that this material cosmic manifestation is a temporary,
illusory representation appearing to be truth. It is like a phantasmagoria. But
behind this shadow creation there is realitythe spiritual world. A devotee is
interested in the spiritual world, not its shadow. Since he has realization of the
supreme truth, a devotee is not interested in this temporary shadow of truth.
This is confirmed in the Bhagavad-gt (para dv nivartate [Bg. 9.59]).
TEXT 16
FF " N {d
H H> l
B ' d
d F 8 F H ll ! ll
tma-stry-apatya-suhdo balam ddha-koam
anta-pura parivihra-bhuva ca ramy
bh-maala jaladhi-mekhalam kalayya
klopasam iti sa prayayau vilm
SYNONYMS
tmabody; strwives; apatyachildren; suhdafriends;
balaminfluence, army; ddha-koamrich treasury; anta-puramfemale
residential quarters; parivihra-bhuvapleasure-grounds; caand;
ramybeautiful; bh-maalamthe complete earth; jala-dhiby oceans;
mekhalambound; kalayyaconsidering; klaby time;
upasamcreated; itithus; sahe; prayayauwent; vilmto
Badarikrama.
687
TRANSLATION
Thus Dhruva Mahrja, at the end, left his kingdom, which extended all
over the earth and was bounded by the great oceans. He considered his body,
his wives, his children, his friends, his army, his rich treasury, his very
comfortable palaces and his many enjoyable pleasure-grounds to be creations of
the illusory energy. Thus in due course of time he retired to the forest in the
Himalayas known as Badarikrama.
PURPORT
In the beginning of his life, when he went to the forest in search of the
Supreme Personality of Godhead, Dhruva Mahrja realized that all bodily
conceptions of pleasure are products of the illusory energy. In the very
beginning, of course, he was after the kingdom of his father, and in order to
get it he went to search for the Supreme Lord. But he later realized that
everything is the creation of the illusory energy. From the acts of rla Dhruva
Mahrja we can understand that somehow or other if one becomes Ka
consciousit does not matter what his motivation is in the beginninghe
will eventually realize the real truth by the grace of the Lord. In the beginning,
Dhruva Mahrja was interested in the kingdom of his father, but later he
became a great devotee, mah-bhgavata, and had no interest in material
enjoyment. The perfection of life can be achieved only by devotees. Even if
one completes only a minute percentage of devotional service and then falls
down from his immature position, he is better than a person who fully engages
in the fruitive activities of this material world.
TEXT 17
F H {d HHH Q
N" _F F l
688
F~ "' H ^ "
' F"H F F' ll !O ll
tasy viuddha-karaa iva-vr vighya
baddhvsana jita-marun manashtka
sthle dadhra bhagavat-pratirpa etad
dhyyas tad avyavahito vyasjat samdhau
SYNONYMS
tasymin Badarikrama; viuddhapurified; karaahis senses;
ivapure; vwater; vighyabathing in; baddhvhaving fixed;
sanamsitting position; jitacontrolled; marutbreathing process;
manasby the mind; htawithdrawn; akahis senses; sthlephysical;
dadhrahe concentrated; bhagavat-pratirpeon the exact form of the
Lord; etatthe mind; dhyyanmeditating upon; tatthat;
avyavahitawithout stopping; vyasjathe entered; samdhauinto trance.
TRANSLATION
In Badarikrama Dhruva Mahrja's senses became completely purified
because he bathed regularly in the crystal-clear purified water. He fixed his
sitting position and by yogic practice controlled the breathing process and the
air of life; in this way his senses were completely withdrawn. Then he
concentrated his mind on the arc-vigraha form of the Lord, which is the exact
replica of the Lord and, thus meditating upon Him, entered into complete
trance.
PURPORT
Here is a description of the aga-yoga system, to which Dhruva Mahrja
was already accustomed. Aga-yoga was never meant to be practiced in a
689
fashionable city. Dhruva Mahrja went to Badarikrama, and in a solitary
place, alone, he practiced yoga. He concentrated his mind on the arc-vigraha,
the worshipable Deity of the Lord, which exactly represents the Supreme Lord,
and thus thinking constantly of that Deity, he became absorbed in trance.
Worship of the arc-vigraha is not idol worship. The arc-vigraha is an
incarnation of the Lord in a form appreciable by a devotee. Therefore devotees
engage in the temple in the service of the Lord as arc-vigraha, a form made of
sthla (material) objects such as stone, metal, wood, jewels or paint. All of
these are called sthla, or physical representations. Since the devotees follow
the regulative principles of worship, even though the Lord is there in His
physical form, He is nondifferent from His original, spiritual form. Thus the
devotee gets the benefit of achieving the ultimate goal of life, that is to say,
becoming always absorbed in thought of the Lord. This incessant thought of
the Lord, as prescribed in the Bhagavad-gt, makes one the topmost yog.
TEXT 18
H HM
"Nd U l
H =lU" d= l
F"FH l ll ! ll
bhakti harau bhagavati pravahann ajasram
nanda-bpa-kalay muhur ardyamna
viklidyamna-hdaya pulakcitgo
ntmnam asmarad asv iti mukta-liga
SYNONYMS
bhaktimdevotional service; harauunto Hari; bhagavatithe Supreme
Personality of Godhead; pravahanconstantly engaging in; ajasramalways;
690
nandablissful; bpa-kalayby a stream of tears; muhuagain and
again; ardyamnabeing overcome; viklidyamnamelting; hdayahis
heart; pulakastanding of hairs; citacovered; agahis body; nanot;
tmnambody; asmarathe remembered; asauhe; itithus;
mukta-ligafree from the subtle body.
TRANSLATION
Because of his transcendental bliss, incessant tears flowed from his eyes, his
heart melted, and there was shivering and standing of the hairs all over his
body. Thus transformed, in a trance of devotional service, Dhruva Mahrja
completely forgot his bodily existence, and thus he immediately became
liberated from material bondage.
PURPORT
Due to constant engagement in devotional servicehearing, chanting,
remembering, worshiping the Deity, etc., as prescribed in nine
varietiesthere are different symptoms which appear in the body of a
devotee. These eight bodily transformations, which indicate that a devotee is
already liberated within himself, are called aa-sttvika-vikra [Cc. Antya
14.99]. When a devotee completely forgets his bodily existence, he should be
understood to be liberated. He is no longer encaged in the body. The example
is given that when a coconut becomes completely dry, the coconut pulp within
the coconut shell separates from the bondage of the shell and the outer
covering. By moving the dry coconut, one can hear that the pulp within is no
longer attached to the shell or to the covering. Similarly, when one is fully
absorbed in devotional service, he is completely disconnected from the two
material coverings, the subtle and gross bodies. Dhruva Mahrja actually
attained this stage of life by constantly discharging devotional service. He has
already been described as a mah-bhgavata, for unless one becomes a
mah-bhgavata, or a first-class pure devotee, these symptoms are not visible.
691
Lord Caitanya exhibited all these symptoms. hkura Haridsa also exhibited
them, and there are many pure devotees who manifested such bodily
symptoms. They are not to be imitated, but when one is actually advanced,
these symptoms are exhibited. At that time it is to be understood that a
devotee is materially free. Of course, from the beginning of devotional service
the path of liberation immediately opens, just as the coconut taken from the
tree immediately begins to dry; it simply takes some time for the shell and pulp
to separate from one another.
An important word in this verse is mukta-liga. Mukta means "liberated,"
and liga means "the subtle body." When a man dies, he quits the gross body,
but the subtle body of mind, intelligence and ego carries him to a new body.
While existing in the present body, the same subtle body carries him from one
stage of life to another (for example, from childhood to boyhood) by mental
development. The mental condition of a baby is different from that of a boy,
the mental condition of a boy is different from that of a young man, and the
mental condition of a young man is different from that of an old man. So at
death the process of changing bodies takes place due to the subtle body; the
mind, intelligence and ego carry the soul from one gross body to another. This
is called transmigration of the soul. But there is another stage, when one
becomes liberated even from the subtle body; at that time the living entity is
competent and fully prepared to be transferred to the transcendental or
spiritual world.
The description of the bodily symptoms of r Dhruva Mahrja makes it
apparent that he became perfectly fit to be transferred to the spiritual world.
One can experience the distinction between the subtle and gross bodies even
daily; in a dream, one's gross body is lying on the bed while the subtle body
carries the soul, the living entity, to another atmosphere. But because the gross
body has to be continued, the subtle body comes back and settles in the present
gross body. Therefore one has to become free from the subtle body also. This
freedom is known as mukta-liga.
692
TEXT 19
F "" H F 'H" ' H l
H " dH " ll !\ ll
sa dadara vimngrya
nabhaso 'vatarad dhruva
vibhrjayad daa dio
rkpatim ivoditam
SYNONYMS
sahe; dadarasaw; vimnaan airplane; agryamvery beautiful;
nabhasafrom the sky; avataratdescending; dhruvaDhruva Mahrja;
vibhrjayatilluminating; daaten; diadirections; rk-patimthe full
moon; ivalike; uditamvisible.
TRANSLATION
As soon as the symptoms of his liberation were manifest, he saw a very
beautiful airplane coming down from the sky, as if the brilliant full moon were
coming down, illuminating all the ten directions.
PURPORT
There are different levels of acquired knowledgedirect knowledge,
knowledge received from authorities, transcendental knowledge, knowledge
beyond the senses, and finally spiritual knowledge. When one surpasses the
stage of acquiring knowledge by the descending process, he is immediately
situated on the transcendental platform. Dhruva Mahrja, being liberated
from the material concept of life, was situated in transcendental knowledge
and could perceive the presence of a transcendental airplane which was as
693
brilliant as the full moonlight. This is not possible in the stages of direct or
indirect perception of knowledge. Such knowledge is a special favor of the
Supreme Personality of Godhead. One can, however, rise to this platform of
knowledge by the gradual process of advancing in devotional service, or Ka
consciousness.
TEXT 20
"HH =
d HN l
F~HH8 " F HFF
d< l"=d B ll - ll
tatrnu deva-pravarau catur-bhujau
ymau kiorv arumbujekaau
sthitv avaabhya gad suvsasau
kira-hrgada-cru-kualau
SYNONYMS
tatrathere; anuthen; deva-pravarautwo very beautiful demigods;
catu-bhujauwith four arms; ymaublackish; kiorauquite young;
aruareddish; ambujalotus flower; kaauwith eyes; sthitausituated;
avaabhyaholding; gadmclubs; suvsasauwith nice garments;
kirahelmets; hranecklaces; agadabracelets; crubeautiful;
kualauwith earrings.
TRANSLATION
Dhruva Mahrja saw two very beautiful associates of Lord Viu in the
plane. They had four hands and a blackish bodily luster, they were very
694
youthful, and their eyes were just like reddish lotus flowers. They held clubs in
their hands, and they were dressed in very attractive garments with helmets and
were decorated with necklaces, bracelets and earrings.
PURPORT
The inhabitants of Viuloka are of the same bodily feature as Lord Viu,
and they also hold club, conchshell, lotus flower and disc. In this verse it is
distinctly stated that they had four hands and were nicely dressed; the
description of their bodily decorations corresponds exactly to that of Viu. So
the two uncommon personalities who descended from the airplane came
directly from Viuloka, or the planet where Lord Viu lives.
TEXT 21
H H d
H ~ F_FHF l
' 9
9 'H F & ll -! ll
vijya tv uttamagya-kikarv
abhyutthita sdhvasa-vismta-krama
nanma nmni gan madhudvia
prat-pradhnv iti sahatjali
SYNONYMS
vijyaafter understanding; tauthem; uttama-gyaof Lord Viu (of
excellent renown); kikarautwo servants; abhyutthitastood up;
sdhvasaby being puzzled; vismtaforgot; kramaproper behavior;
nanmaoffered obeisances; nmninames; ganchanting;
695
madhu-dviaof the Lord (the enemy of Madhu); pratassociates;
pradhnauchief; itithus; sahatarespectfully joined; ajaliwith
folded hands.
TRANSLATION
Dhruva Mahrja, seeing that these uncommon personalities were direct
servants of the Supreme Personality of Godhead, immediately stood up. But,
being puzzled, in hastiness he forgot how to receive them in the proper way.
Therefore he simply offered obeisances with folded hands and chanted and
glorified the holy names of the Lord.
PURPORT
Chanting of the holy names of the Lord is perfect in every way. When
Dhruva Mahrja saw the Viudtas, the direct associates of Lord Viu,
four-handed and nicely decorated, he could understand who they were, but for
the time being he was puzzled. But simply by chanting the holy name of the
Lord, the Hare Ka mantra, he could satisfy the uncommon guests who had
all of a sudden arrived before him. The chanting of the holy name of the Lord
is perfect; even though one does not know how to please Lord Viu or His
associates, simply by sincerely chanting the holy name of the Lord, everything
becomes perfect. A devotee, therefore, either in danger or in happiness,
constantly chants the Hare Ka mantra. When he is in danger he is
immediately relieved, and when he is in a position to see Lord Viu or His
associates directly, by chanting this mah-mantra he can please the Lord. This
is the absolute nature of the mah-mantra. Either in danger or in happiness, it
can be chanted without limitation.
TEXT 22
696
d "H8= F
N{& d' l
F ""H F FF
= dF ll -- ll
ta ka-pdbhinivia-cetasa
baddhjali praraya-namra-kandharam
sunanda-nandv upastya sasmita
pratycatu pukaranbha-sammatau
SYNONYMS
tamhim; kaof Lord Ka; pdaof the lotus feet;
abhiniviaabsorbed in thought; cetasamwhose heart;
baddha-ajalimwith folded hands; prarayavery humbly; namrabowed;
kandharamwhose neck; sunandaSunanda; nandauand Nanda;
upastyaapproaching; sa-smitamsmilingly; pratycatuaddressed;
pukara-nbhaof Lord Viu, who has a lotus navel;
sammatauconfidential servants.
TRANSLATION
Dhruva Mahrja was always absorbed in thinking of the lotus feet of Lord
Ka. His heart was full with Ka. When the two confidential servants of
the Supreme Lord, who were named Nanda and Sunanda, approached him,
smiling happily, Dhruva stood with folded hands, bowing humbly. They then
addressed him as follows.
PURPORT
In this verse the word pukaranbha-sammatau is significant. Ka, or Lord
697
Viu, is known for His lotus eyes, lotus navel, lotus feet and lotus palms. Here
He is called pukara-nbha, which means "the Supreme Personality of
Godhead, who has a lotus navel," and sammatau means "two confidential or
very obedient servants." The materialistic way of life differs from the spiritual
way of life in that one is disobedience and the other is obedience to the will of
the Supreme Lord. All living entities are part and parcel of the Supreme Lord,
and they are supposed to be always agreeable to the order of the Supreme
person; that is perfect oneness.
In the Vaikuha world all the living entities are in oneness with the
Supreme Godhead because they never defy His orders. Here in the material
world, however, they are not sammata, agreeable, but always asammata,
disagreeable. This human form of life is a chance to be trained to be agreeable
to the orders of the Supreme Lord. To bring about this training in society is
the mission of the Ka consciousness movement. As stated in the
Bhagavad-gt, the laws of material nature are very strict; no one can overcome
the stringent laws of material nature. But one who becomes a surrendered soul
and agrees to the order of the Supreme Lord can easily overcome those
stringent laws. The example of Dhruva Mahrja is very fitting. Simply by
becoming agreeable to the orders of the Supreme Personality of Godhead and
by developing love of Godhead, Dhruva got the chance to personally meet the
confidential servants of Lord Viu face to face. What was possible for Dhruva
Mahrja is possible for everyone. Anyone who very seriously engages in
devotional service can obtain, in due course of time, the same perfection of the
human form of life.
TEXT 23
F""H=
F " H= 'H l
698
H9 FF H" H ll - ll
sunanda-nandv catu
bho bho rjan subhadra te
vca no 'vahita u
ya paca-varas tapas
bhavn devam attpat
SYNONYMS
sunanda-nandau catuSunanda and Nanda said; bho bho rjanO dear
King; su-bhadramgood fortune; teunto you; vcamwords; naour;
avahitaattentively; uhear; yawho; paca-varafive years old;
tapasby austerity; bhavnyou; devamthe Supreme Personality of
Godhead; attpatgreatly satisfied.
TRANSLATION
Nanda and Sunanda, the two confidential associates of Lord Viu, said:
Dear King, let there be all good fortune unto you. Please attentively hear what
we shall say. When you were only five years old, you underwent severe
austerities, and you thereby greatly satisfied the Supreme Personality of
Godhead.
PURPORT
What was possible for Dhruva Mahrja is possible for anyone. Any
five-year-old child can be trained, and within a very short time his life will
become successful by realization of Ka consciousness. Unfortunately, this
training is lacking all over the world. It is necessary for the leaders of the
Ka consciousness movement to start educational institutions in different
parts of the world to train children, starting at the age of five years. Thus such
699
children will not become hippies or spoiled children of society; rather, they
can all become devotees of the Lord. The face of the world will then change
automatically.
TEXT 24
F{ H " HF l l
9 "H F R H H" ll -H ll
tasykhila-jagad-dhtur
v devasya rgia
pradv iha samprptau
netu tv bhagavat-padam
SYNONYMS
tasyaHis; akhilaentire; jagatuniverse; dhtucreator; vmwe;
devasyaof the Supreme Personality of Godhead; rgiawho has the
bow named rga; pradauassociates; ihanow;
samprptauapproached; netumto take; tvmyou; bhagavat-padamto
the position of the Supreme Personality of Godhead.
TRANSLATION
We are representatives of the Supreme Personality of Godhead, the creator
of the whole universe, who carries in His hand the bow named rga. We have
been specifically deputed to take you to the spiritual world.
PURPORT
In Bhagavad-gt the Lord says that simply by knowing His transcendental
pastimes (whether within this material world or in the spiritual world), anyone
700
who understands factually who He is, how He appears and how He acts can be
immediately fit for transfer to the spiritual world. This principle stated in the
Bhagavad-gt operated in the case of King Dhruva. Throughout his life he
tried to understand the Supreme Personality of Godhead by austerity and
penances. Now, the mature result was that Dhruva Mahrja became fit to be
carried to the spiritual world, accompanied by the confidential associates of
the Lord.
TEXT 25
F " H " H
F ' H= l
B " "Hd"
" ll -7 ll
sudurjaya viu-pada jita tvay
yat srayo 'prpya vicakate param
tiha tac candra-divkardayo
graharka-tr pariyanti dakiam
SYNONYMS
sudurjayamvery difficult to achieve; viu-padamplanet known as
Vaikuhaloka or Viuloka; jitamconquered; tvayby you; yatwhich;
srayagreat demigods; aprpyawithout achieving; vicakatesimply see;
paramsupreme; tihaplease come; tatthat; candrathe moon;
diva-karasun; dayaand others; grahathe nine planets (Mercury,
Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune and Pluto);
ka-trstars; pariyanticircumambulate; dakiamto the right.
701
TRANSLATION
To achieve Viuloka is very difficult, but by your austerity you have
conquered. Even the great is and demigods cannot achieve this position.
Simply to see the supreme abode [the Viu planet], the sun and moon and all
the other planets, stars, lunar mansions and solar systems are circumambulating
it. Now please come; you are welcome to go there.
PURPORT
Even in this material world the so-called scientists, philosophers and mental
speculators strive to merge into the spiritual sky, but they can never go there.
But a devotee, by executing devotional service, not only realizes what the
spiritual world actually is, but factually goes there to live an eternal life of bliss
and knowledge. The Ka consciousness movement is so potent that by
adopting these principles of life and developing love of God one can very
easily go back home, back to Godhead. Here the practical example is the case
of Dhruva Mahrja. While the scientist and philosopher go to the moon but
are disappointed in their attempts to stay there and live, the devotee makes an
easy journey to other planets and ultimately goes back to Godhead. Devotees
have no interest in seeing other planets, but while going back to Godhead,
they see all of them as passing phases, just as one who is going to a distant place
passes through many small stations.
TEXT 26
F~ l d = l
B HU " ll - ll
ansthita te pitbhir
anyair apy aga karhicit
702
tiha jagat vandya
tad vio parama padam
SYNONYMS
ansthitamnever achieved; teyour; pitbhiby forefathers; anyaiby
others; apieven; agaO Dhruva; karhicitat any time; tihaplease
come and live there; jagatmby the inhabitants of the universe;
vandyamworshipable; tatthat; vioof Lord Viu;
paramamsupreme; padamsituation.
TRANSLATION
Dear King Dhruva, neither your forefathers nor anyone else before you ever
achieved such a transcendental planet. The planet known as Viuloka, where
Lord Viu personally resides, is the highest of all. It is worshipable by the
inhabitants of all other planets within the universe. Please come with us and
live there eternally.
PURPORT
When Dhruva Mahrja went to perform austerities, he was very
determined to achieve a post never dreamed of by his forefathers. His father
was Uttnapda, his grandfather was Manu, and his great-grandfather was
Lord Brahm. So Dhruva wanted a kingdom even greater than Lord Brahm
could achieve, and he requested Nrada Muni to give him facility for
achieving it. The associates of Lord Viu reminded him that not only his
forefathers but everyone else before him was unable to attain Viuloka, the
planet where Lord Viu resides. This is because everyone within this material
world is either a karm, a jn or a yog, but there are hardly any pure
devotees. The transcendental planet known as Viuloka is especially meant
for devotees, not for karms, jns or yogs. Great is or demigods can hardly
703
approach Brahmaloka, and as stated in Bhagavad-gt, Brahmaloka is not a
permanent residence. Lord Brahm's duration of life is so long that it is
difficult to estimate even the duration of one day in his life, and yet Lord
Brahm also dies, as do the residents of his planet. Bhagavad-gt (8.16) says,
brahma-bhuvanl lok punar vartino 'rjuna: except for those who go to
Viuloka, everyone is subjected to the four principles of material life, namely
birth, death, old age and disease. The Lord says, yad gatv na nivartante tad
dhma parama mama: "The planet from which, once going, no one returns, is
My supreme abode." (Bg. 15.6) Dhruva Mahrja was reminded, "You are going
in our company to that planet from which no one returns to this material
world." Material scientists are attempting to go to the moon and other planets,
but they cannot imagine going to the topmost planet, Brahmaloka, for it is
beyond their imagination. By material calculation, traveling at the speed of
light it would take forty thousand light-years to reach the topmost planet. By
mechanical processes we are unable to reach the topmost planet of this
universe, but the process called bhakti-yoga, as executed by Mahrja Dhruva,
can give one the facility not only to reach other planets within this universe,
but also to reach beyond this universe to the Viuloka planets. We have
outlined this in our small booklet Easy Journey to Other Planets.
TEXT 27
H \ d l
3F~ ' " H F ll -O ll
etad vimna-pravaram
uttamaloka-maulin
upasthpitam yumann
adhirohu tvam arhasi
704
SYNONYMS
etatthis; vimnaairplane; pravaramunique; uttamalokathe Supreme
Personality of Godhead; maulinby the head of all living entities;
upasthpitamsent; yumanO immortal one; adhirohumto board;
tvamyou; arhasiare worthy.
TRANSLATION
O immortal one, this unique airplane has been sent by the Supreme
Personality of Godhead, who is worshiped by selected prayers and who is the
chief of all living entities. You are quite worthy to board such a plane.
PURPORT
According to astronomical calculation, along with the polestar there is
another star, which is called iumra, where Lord Viu, who is in charge of
the maintenance of this material world, resides. iumra or Dhruvaloka can
never be reached by anyone but the Vaiavas, as will be described by the
following lokas. The associates of Lord Viu brought the special airplane for
Dhruva Mahrja and then informed him that Lord Viu had especially sent
this airplane.
The Vaikuha airplane does not move by mechanical arrangement. There
are three processes for moving in outer space. One of the processes is known to
the modern scientist. It is called ka-pota-vyu. Ka means "outer space," and
pota means "ship." There is a second process also called kapota-vyu. Kapota
means "pigeon." One can train pigeons to carry one into outer space. The third
process is very subtle. It is called ka-patana. This ka-patana system is also
material. Just as the mind can fly anywhere one likes without mechanical
arrangement, so the ka-patana airplane can fly at the speed of mind.
Beyond this ka-patana system is the Vaikuha process, which is completely
705
spiritual. The airplane sent by Lord Viu to carry Dhruva Mahrja to
iumra was a completely spiritual, transcendental airplane. Material
scientists can neither see such vehicles nor imagine how they fly in the air.
The material scientist has no information about the spiritual sky, although it is
mentioned in the Bhagavad-gt (paras tasmt tu bhvo 'nya [Bg. 8.20]).
TEXT 28
3H=
H d
' H= l
d 9 d d l
9H" ll - ll
maitreya uvca
niamya vaikuha-niyojya-mukhyayor
madhu-cyuta vcam urukrama-priya
ktbhieka kta-nitya-magalo
munn praamyiam abhyavdayat
SYNONYMS
maitreya uvcathe great sage Maitreya said; niamyaafter hearing;
vaikuhaof the Lord; niyojyaassociates; mukhyayoof the chief;
madhu-cyutamlike pouring honey; vcamspeeches;
urukrama-priyaDhruva Mahrja, who was very dear to the Lord;
kta-abhiekatook his sacred bath; ktaperformed; nitya-magalahis
daily spiritual duties; munnto the sages; praamyahaving offered
obeisances; iamblessings; abhyavdayataccepted.
706
TRANSLATION
The great sage Maitreya continued: Mahrja Dhruva was very dear to the
Supreme Personality of Godhead. When he heard the sweet speeches of the
Lord's chief associates in the Vaikuha planet, he immediately took his sacred
bath, dressed himself with suitable ornaments, and performed his daily spiritual
duties. Thereafter he offered his respectful obeisances to the great sages present
there and accepted their blessings.
PURPORT
We should mark how dutiful Dhruva Mahrja was in his devotional
service, even at the time he left this material world. He was constantly alert in
the performance of devotional duties. Every devotee should take his bath early
in the morning and decorate his body with tilaka. In Kali-yuga one can hardly
acquire gold or jeweled ornaments, but the twelve tilaka marks on the body are
sufficient as auspicious decorations to purify the body. Since Dhruva Mahrja
was living at that time at Badarikrama, there were other great sages there.
He did not become puffed up because the airplane sent by Lord Viu was
waiting for him; as a humble Vaiava, he accepted blessings from all the sages
before riding on the plane brought by the chief of the Vaikuha associates.
TEXT 29
' 9 "HHU = l
$ 9 "'B N " ll -\ ll
partybhyarcya dhiygrya
pradv abhivandya ca
iyea tad adhihtu
bibhrad rpa hiramayam
707
SYNONYMS
partyahaving circumambulated; abhyarcyahaving worshiped;
dhiya-agryamthe transcendental airplane; pradauunto the two
associates; abhivandyahaving offered obeisances; caalso; iyeahe
attempted; tatthat plane; adhihtumto board; bibhratilluminating;
rpamhis form; hiramayamgolden.
TRANSLATION
Before getting aboard, Dhruva Mahrja worshiped the airplane,
circumambulated it, and also offered obeisances to the associates of Viu. In
the meantime he became as brilliant and illuminating as molten gold. He was
thus completely prepared to board the transcendental plane.
PURPORT
In the absolute world, the plane, the associates of Lord Viu and Lord
Viu Himself are all spiritual. There is no material contamination. In quality,
everything there is one. As Lord Viu is worshipable, so also are His
associates, His paraphernalia, His airplane and His abode, for everything of
Viu's is as good as Lord Viu. Dhruva Mahrja knew all this very well, as a
pure Vaiava, and he offered his respects to the associates and to the plane
before riding in it. But in the meantime, his body changed into spiritual
existence, and therefore it was illuminating like molten gold. In this way he
also became one with the other paraphernalia of Viuloka.
Myvd philosophers cannot imagine how this oneness can be achieved
even in different varieties. Their idea of oneness is that there is no variety.
Therefore they have become impersonalists. As iumra, Viuloka or
Dhruvaloka are completely different from this material world, so a Viu
temple within this world is also completely different from this material world.
708
As soon as we are in a temple we should know very well that we are situated
differently from the material world. In the temple, Lord Viu, His throne, His
room and all other things associated with the temple are transcendental. The
three modes, sattva-gua, rajo-gua and tamo-gua, have no entrance into the
temple. It is said, therefore, that to live in the forest is in the mode of goodness,
to live in the city is in the mode of passion, and to live in a brothel, liquor shop
or slaughterhouse is in the mode of ignorance. But to live in the temple means
to live in Vaikuhaloka. Everything in the temple is as worshipable as Lord
Viu, or Ka.
TEXT 30
" " "" d l
' " "H " ll ll
tadottnapada putro
dadarntakam gatam
mtyor mrdhni pada dattv
rurohdbhuta gham
SYNONYMS
tadthen; uttnapadaof King Uttnapda; putrason; dadaracould
see; antakamdeath personified; gatamapproached him; mtyo
mrdhnion the head of death; padamfeet; dattvplacing; rurohagot
up; adbhutamwonderful; ghamon the airplane which resembled a big
house.
TRANSLATION
When Dhruva Mahrja was attempting to get on the transcendental plane,
709
he saw death personified approach him. Not caring for death, however, he took
advantage of the opportunity to put his feet on the head of death, and thus he
got up on the airplane, which was as big as a house.
PURPORT
To take the passing away of a devotee and the passing away of a nondevotee
as one and the same is completely misleading. While ascending the
transcendental airplane, Dhruva Mahrja suddenly saw death personified
before him, but he was not afraid. Instead of death's giving him trouble,
Dhruva Mahrja took advantage of death's presence and put his feet on the
head of death. People with a poor fund of knowledge do not know the
difference between the death of a devotee and the death of a nondevotee. In
this connection, an example can be given: a cat carries its kittens in its mouth,
and it also catches a rat in its mouth. Superficially, the catching of the rat and
the kitten appear to be one and the same, but actually they are not. When the
cat catches the rat in its mouth it means death for the rat, whereas when the
cat catches the kitten, the kitten enjoys it. When Dhruva Mahrja boarded
the airplane, he took advantage of the arrival of death personified, who came
to offer him obeisances; putting his feet on the head of death, he got up on the
unique airplane, which is described here to be as big as a house (gham).
There are many other similar instances in Bhgavata literature. It is stated
that when Kardama Muni created an airplane to carry his wife, Devahti, all
over the universe, the airplane was like a big city, carrying many houses, lakes
and gardens. Modern scientists have manufactured big airplanes, but they are
packed with passengers, who experience all sorts of discomforts while riding in
them.
Material scientists are not even perfect in manufacturing a material
airplane. In order to compare to the plane used by Kardama or the plane sent
from Viuloka, they must manufacture an airplane equipped like a big city,
with all the comforts of lifelakes, gardens, parks, etc. Their plane must be
710
able to fly in outer space and hover, and visit all other planets. If they invent
such a plane, they will not have to make different space stations for fuel to
travel into outer space. Such a plane would have an unlimited supply of fuel,
or, like the plane from Viuloka, would fly without it.
TEXT 31
" "" ""lH" l
'H d F H 8 ll ! ll
tad dundubhayo nedur
mdaga-paavdaya
gandharva-mukhy prajagu
petu kusuma-vaya
SYNONYMS
tadat that time; dundubhayakettledrums; neduresounded;
mdagadrums; paavasmall drums; dayaetc.;
gandharva-mukhythe chief residents of Gandharvaloka; prajagusang;
petushowered; kusumaflowers; vayalike rains.
TRANSLATION
At that time drums and kettledrums resounded from the sky, the chief
Gandharvas began to sing and other demigods showered flowers like torrents of
rain upon Dhruva Mahrja.
TEXT 32
F = FH d F ' H l
711
HF" H " F H8 ll - ll
sa ca svarlokam rokyan
sunti janan dhruva
anvasmarad aga hitv
dn ysye tri-viapam
SYNONYMS
sahe; caalso; sva-lokamto the celestial planet; rokyanabout to
ascend; suntimSunti; jananmmother; dhruvaDhruva Mahrja;
anvasmaratimmediately remembered; agamdifficult to attain;
hitvleaving behind; dnmpoor; ysyeI shall go; tri-viapamto the
Vaikuha planet.
TRANSLATION
Dhruva was seated in the transcendental airplane, which was just about to
start, when he remembered his poor mother, Sunti. He thought to himself,
"How shall I go alone to the Vaikuha planet and leave behind my poor
mother?"
PURPORT
Dhruva had a feeling of obligation to his mother, Sunti. It was Sunti who
had given him the clue which had now enabled him to be personally carried to
the Vaikuha planet by the associates of Lord Viu. He now remembered her
and wanted to take her with him. Actually, Dhruva Mahrja's mother, Sunti,
was his patha-pradaraka-guru. Patha-pradaraka-guru means "the guru, or the
spiritual master, who shows the way." Such a guru is sometimes called
ik-guru. Although Nrada Muni was his dk-guru (initiating spiritual
master), Sunti, his mother, was the first who gave him instruction on how to
712
achieve the favor of the Supreme Personality of Godhead. It is the duty of the
ik-guru or dk-guru to instruct the disciple in the right way, and it depends
on the disciple to execute the process. According to stric injunctions, there
is no difference between ik-guru and dk-guru, and generally the
ik-guru later on becomes the dk-guru. Sunti, however, being a woman,
and specifically his mother, could not become Dhruva Mahrja's dk-guru.
Still, he was not less obliged to Sunti. There was no question of carrying
Nrada Muni to Vaikuhaloka, but Dhruva Mahrja thought of his mother.
Whatever plan the Supreme Personality of Godhead contemplates
immediately fructifies. Similarly, a devotee who is completely dependent on
the Supreme Lord can also fulfill his wishes by the grace of the Lord. The Lord
fulfills His wishes independently, but a devotee fulfills his wishes simply by
being dependent on the Supreme Personality of Godhead. Therefore as soon as
Dhruva Mahrja thought of his poor mother, he was assured by the associates
of Viu that Sunti was also going to Vaikuhaloka, in another plane.
Dhruva Mahrja had thought that he was going alone to Vaikuhaloka,
leaving behind his mother, which was not very auspicious because people
would criticize him for going alone to Vaikuhaloka and not carrying with
him Sunti, who had given him so much. But Dhruva also considered that he
was not personally the Supreme. Therefore, if Ka fulfilled his desires, only
then would it be possible. Ka could immediately understand his mind, and
He told Dhruva that his mother was also going with him. This incident proves
that a pure devotee like Dhruva Mahrja can fulfill all his desires; by the
grace of the Lord, he becomes exactly like the Lord, and thus whenever he
thinks of anything, his wish is immediately fulfilled.
TEXT 33
$ HF F HF F l
" F " H ll ll
713
iti vyavasita tasya
vyavasya surottamau
daraym satur dev
puro ynena gacchatm
SYNONYMS
itithus; vyavasitamcontemplation; tasyaof Dhruva;
vyavasyaunderstanding; sura-uttamauthe two chief associates; daraym
satushowed (to him); devmexalted Sunti; purabefore; ynenaby
airplane; gacchatmgoing forward.
TRANSLATION
The great associates of Vaikuhaloka, Nanda and Sunanda, could
understand the mind of Dhruva Mahrja, and thus they showed him that his
mother, Sunti, was going forward in another plane.
PURPORT
This incident proves that the ik- or dk-guru who has a disciple who
strongly executes devotional service like Dhruva Mahrja can be carried by
the disciple even though the instructor is not as advanced. Although Sunti
was an instructor to Dhruva Mahrja, she could not go to the forest because
she was a woman, nor could she execute austerities and penances as Dhruva
Mahrja did. Still, Dhruva Mahrja was able to take his mother with him.
Similarly, Prahlda Mahrja also delivered his atheistic father,
Hirayakaipu. The conclusion is that a disciple or an offspring who is a very
strong devotee can carry with him to Vaikuhaloka either his father, mother
or ik- or dk-guru. rla Bhaktisiddhnta Sarasvat hkura used to say, "If
I could perfectly deliver even one soul back home, back to Godhead, I would
think my missionpropagating Ka consciousnessto be successful." The
714
Ka consciousness movement is spreading now all over the world, and
sometimes I think that even though I am crippled in many ways, if one of my
disciples becomes as strong as Dhruva Mahrja, then he will be able to carry
me with him to Vaikuhaloka.
TEXT 34
F ~ H d F l
Hd "" d F ll H ll
tatra tatra praasadbhi
pathi vaimnikai surai
avakryamo dade
kusumai kramao grahn
SYNONYMS
tatra tatrahere and there; praasadbhiby persons engaged in the praise
of Dhruva Mahrja; pathion the path; vaimnikaicarried by different
types of airplanes; suraiby the demigods; avakryamabeing covered;
dadecould see; kusumaiby flowers; kramaaone after another;
grahnall the planets of the solar system.
TRANSLATION
While Dhruva Mahrja was passing through space, he gradually saw all the
planets of the solar system, and on the path he saw all the demigods in their
airplanes showering flowers upon him like rain.
PURPORT
There is a Vedic version, yasmin vijte sarvam eva vijta bhavati
715
(Muaka Upaniad 1.3), which means that by knowing the Supreme
Personality of Godhead, everything becomes known to the devotee. Similarly,
by going to the planet of the Supreme Personality of Godhead, one can know
all the other planetary systems on the path to Vaikuha. We should
remember that Dhruva Mahrja's body was different from our bodies. While
boarding the Vaikuha airplane, his body changed to a completely spiritual
golden hue. No one can surpass the higher planets in a material body, but
when one gets a spiritual body he can travel not only to the higher planetary
system of this material world, but even to the still higher planetary system
known as Vaikuhaloka. It is well known that Nrada Muni travels
everywhere, both in the spiritual and material worlds.
It should be noted also that while Sunti was going to Vaikuhaloka she
also changed her body into spiritual form. Like r Sunti, every mother should
train her child to become a devotee like Dhruva Mahrja. Sunti instructed
her son, even at the age of five years, to be unattached to worldly affairs and to
go to the forest to search out the Supreme Lord. She never desired that her son
remain at home comfortably without ever undertaking austerities and
penances to achieve the favor of the Supreme Personality of Godhead. Every
mother, like Sunti, must take care of her son and train him to become a
brahmacr from the age of five years and to undergo austerities and penances
for spiritual realization. The benefit will be that if her son becomes a strong
devotee like Dhruva, certainly not only will he be transferred back home, back
to Godhead, but she will also be transferred with him to the spiritual world,
even though she may be unable to undergo austerities and penances in
executing devotional service.
TEXT 35
d " H F 'H l
FU" ' HH "~ ll 7 ll
716
tri-lok deva-ynena
so 'tivrajya munn api
parastd yad dhruva-gatir
vio padam athbhyagt
SYNONYMS
tri-lokmthe three planetary systems; deva-ynenaby the transcendental
airplane; saDhruva; ativrajyahaving surpassed; munngreat sages;
apieven; parasttbeyond; yatwhich; dhruva-gatiDhruva, who
attained permanent life; vioof Lord Viu; padamabode; athathen;
abhyagtachieved.
TRANSLATION
Dhruva Mahrja thus surpassed the seven planetary systems of the great
sages who are known as saptari. Beyond that region, he achieved the
transcendental situation of permanent life in the planet where Lord Viu lives.
PURPORT
The airplane was piloted by the two chief associates of Lord Viu, namely
Sunanda and Nanda. Only such spiritual astronauts can pilot their airplane
beyond the seven planets and arrive in the region of eternal blissful life. It is
confirmed in the Bhagavad-gt also (paras tasmt tu bhvo 'nya [Bg. 8.20])
that beyond this planetary system begins the spiritual sky, where everything is
permanent and blissful. The planets there are known as Viuloka or
Vaikuhaloka. Only there can one get an eternal blissful life of knowledge.
Below Vaikuhaloka is the material universe, where Lord Brahm and others
in Brahmaloka can live until the annihilation of this universe; but that life is
not permanent. That is also confirmed in the Bhagavad-gt
(brahma-bhuvanl lok). Even if one goes to the topmost planet, one cannot
717
achieve eternal life. Only by arriving in Vaikuhaloka can one live an
eternally blissful life.
TEXT 36
" FH= H FH
dM Q H l
H&9 '
H " = ' ll ll
yad bhrjamna sva-rucaiva sarvato
loks trayo hy anu vibhrjanta ete
yan nvraja jantuu ye 'nanugrah
vrajanti bhadri caranti ye 'niam
SYNONYMS
yatwhich planet; bhrjamnamilluminating; sva-rucby self-effulgence;
evaonly; sarvataeverywhere; lokplanetary systems; trayathree;
hicertainly; anuthereupon; vibhrjantegive off light; etethese;
yatwhich planet; nanot; avrajanhave reached; jantuuto living
entities; yethose who; ananugrahnot merciful; vrajantireach;
bhadriwelfare activities; carantiengage in; yethose who;
aniamconstantly.
TRANSLATION
The self-effulgent Vaikuha planets, by whose illumination alone all the
illuminating planets within this material world give off reflected light, cannot be
reached by those who are not merciful to other living entities. Only persons
who constantly engage in welfare activities for other living entities can reach
718
the Vaikuha planets.
PURPORT
Here is a description of two aspects of the Vaikuha planets. The first is
that in the Vaikuha sky there is no need of the sun and moon. This is
confirmed by the Upaniads as well as Bhagavad-gt (na tad bhsayate sryo na
ako na pvaka [Bg. 15.6]). In the spiritual world the Vaikuhalokas are
themselves illuminated; there is therefore no need of sun, moon or electric
light. It is in fact the illumination of the Vaikuhalokas which is reflected in
the material sky. Only by this reflection are the suns in the material universes
illuminated; after the illumination of the sun, all the stars and moons are
illuminated. In other words, all the luminaries in the material sky borrow
illumination from Vaikuhaloka. From this material world, however, people
can be transferred to the Vaikuhaloka, if they incessantly engage in welfare
activities for all other living entities. Such incessant welfare activities can
really be performed only in Ka consciousness. There is no philanthropic
work within this material world but Ka consciousness that can engage a
person twenty-four hours a day.
A Ka conscious being is always engaged in planning how to take all of
suffering humanity back home, back to Godhead. Even if one is not successful
in reclaiming all the fallen souls back to Godhead, still, because he is Ka
conscious, his path to Vaikuhaloka is open. He personally becomes qualified
to enter the Vaikuhalokas, and if anyone follows such a devotee, he also
enters into Vaikuhaloka. Others, who engage in envious activities, are
known as karms. Karms are envious of one another. Simply for sense
gratification, they can kill thousands of innocent animals. Jns are not as
sinful as karms, but they do not try to reclaim others back to Godhead. They
perform austerities for their own liberation. Yogs are also engaged in
self-aggrandizement by trying to attain mystic powers. But devotees, Vaiavas,
who are servants of the Lord, come forward in the actual field of work in
Ka consciousness to reclaim fallen souls. Only Ka conscious persons are
719
eligible to enter into the spiritual world. That is clearly stated in this verse and
is confirmed in Bhagavadgt, wherein the Lord says that there is no one
dearer to Him than those who preach the gospel of Bhagavad-gt to the world.
TEXT 37
F" { FH & l
&F " N'H ll O ll
nt sama-da uddh
sarva-bhtnurajan
ynty ajascyuta-padam
acyuta-priya-bndhav
SYNONYMS
ntpeaceful; sama-daequipoised; uddhcleansed, purified;
sarvaall; bhtaliving entities; anurajanpleasing; yntigo;
ajaseasily; acyutaof the Lord; padamto the abode; acyuta-priyawith
devotees of the Lord; bndhavfriends.
TRANSLATION
Persons who are peaceful, equipoised, cleansed and purified, and who know
the art of pleasing all other living entities, keep friendship only with devotees of
the Lord; they alone can very easily achieve the perfection of going back home,
back to Godhead.
PURPORT
The description of this verse fully indicates that only devotees are eligible
to enter into the kingdom of Godhead. The first point stated is that devotees
720
are peaceful, for they have no demands for their personal sense gratification.
They are simply dedicated to the service of the Lord. Karms cannot be
peaceful because they have immense demands for sense gratification. As for
jns, they cannot be peaceful because they are too busy trying to attain
liberation or merge into the existence of the Supreme. Similarly, yogs are also
restless to get mystic power. But a devotee is peaceful because he is fully
surrendered to the Supreme Personality of Godhead and thinks of himself as
completely helpless; just as a child feels complete peace in depending on the
parent, so a devotee is completely peaceful, for he depends on the mercy of the
A devotee is equipoised. He sees everyone on the same transcendental
platform. A devotee knows that although a conditioned soul has a particular
type of body according to his past fruitive activities, factually everyone is part
of the Supreme Lord. A devotee sees all living entities with spiritual vision and
does not discriminate on the platform of the bodily concept of life. Such
qualities develop only in the association of devotees. Without the association
of devotees, one cannot advance in Ka consciousness. Therefore, we have
established the International Society for Krishna Consciousness. Factually,
whoever lives in this society automatically develops Ka consciousness.
Devotees are dear to the Supreme Personality of Godhead, and the Supreme
Personality of Godhead is only dear to devotees. On this platform only can one
make progress in Ka consciousness. Persons in Ka consciousness, or
devotees of the Lord, can please everyone, as is evident in the Ka
consciousness movement. We invite everyone, without discrimination; we
request everyone to sit down and chant the Hare Ka mantra and take as
much prasda as we can supply, and thus everyone is pleased with us. This is
the qualification. Sarva-bhtnurajan. As for purification, no one can be
more pure than devotees. Anyone who once utters the name of Viu
immediately becomes purified, inside and outside (ya smaret puarkkam).
Since a devotee constantly chants the Hare Ka mantra, no contamination
of the material world can touch him. He is, therefore, actually purified. Muci
721
haya uci haya yadi ka bhaje. It is said that even a cobbler or person born in
the family of a cobbler can be elevated to the position of a brhmaa (uci) if
he takes to Ka consciousness. Any person who is purely Ka conscious
and who engages in chanting the Hare Ka mantra is the purest in the whole
universe.
TEXT 38
$ " ' H d l
d = BH ll ll
ity uttnapada putro
dhruva ka-paryaa
abht tray lokn
c-mair ivmala
SYNONYMS
itithus; uttnapadaof Mahrja Uttnapda; putrathe son;
dhruvaDhruva Mahrja; ka-paryaafully Ka conscious;
abhtbecame; traymof the three; loknmworlds; c-maithe
summit jewel; ivalike; amalapurified.
TRANSLATION
In this way, the fully Ka conscious Dhruva Mahrja, the exalted son of
Mahrja Uttnapda, attained the summit of the three statuses of planetary
systems.
PURPORT
The exact Sanskrit terminology for Ka consciousness is here mentioned:
722
ka-paryaa. paryaa means "going forward." Anyone who is going
forward to the goal of Ka is called ka-paryaa, or fully Ka conscious.
The example of Dhruva Mahrja indicates that every Ka conscious person
can expect to reach the topmost summit of all three planetary systems within
the universe. A Ka conscious person can occupy an exalted position beyond
the imagination of any ambitious materialist.
TEXT 39
H '9 9 = l
F d "HH H ll \ ll
gambhra-vego 'nimia
jyoti cakram hitam
yasmin bhramati kauravya
mehym iva gav gaa
SYNONYMS
gambhra-vegawith great force and speed; animiamunceasingly;
jyotimof luminaries; cakramsphere; hitamconnected;
yasminaround which; bhramatiencircles; kauravyaO Vidura;
mehyma central pole; ivaas; gavmof bulls; gaaa herd.
TRANSLATION
Saint Maitreya continued: My dear Vidura, descendant of Kuru, as a herd of
bulls circumambulates a central pole on their right side, all the luminaries
within the universal sky unceasingly circumambulate the abode of Dhruva
Mahrja with great force and speed.
723
PURPORT
Each and every planet within the universe travels at a very high speed.
From a statement in rmad-Bhgavatam it is understood that even the sun
travels sixteen thousand miles in a second, and from Brahma-sahit we
understand from the loka, yac-cakur ea savit sakala-grahm that the sun
is considered to be the eye of the Supreme Personality of Godhead, Govinda,
and it also has a specific orbit within which it circles. Similarly, all other
planets have their specific orbits. But together all of them encircle the
polestar, or Dhruvaloka, where Dhruva Mahrja is situated at the summit of
the three worlds. We can only imagine how highly exalted the actual position
of a devotee is, and certainly we cannot even conceive how exalted is the
position of the Supreme Personality of Godhead.
TEXT 40
H F " H 9 l
U H "> \ d F ' = F ll H ll
mahimna vilokysya
nrado bhagavn i
todya vituda lokn
satre 'gyat pracetasm
SYNONYMS
mahimnamglories; vilokyaobserving; asyaof Dhruva Mahrja;
nradathe great sage Nrada; bhagavnequally as exalted as the Supreme
Personality of Godhead; ithe saint; todyamthe stringed instrument,
v; vitudanplaying on; loknverses; satrein the sacrificial arena;
724
agyatchanted; pracetasmof the Pracets.
TRANSLATION
After observing the glories of Dhruva Mahrja, the great sage Nrada,
playing his v, went to the sacrificial arena of the Pracets and very happily
chanted the following three verses.
PURPORT
The great sage Nrada was the spiritual master of Dhruva Mahrja.
Certainly he was very glad to see Dhruva's glories. As a father is very happy to
see the son's advancement in every respect, so the spiritual master is very
happy to observe the ascendancy of his disciple.
TEXT 41
" 3H=
F " H
F HF F F l
" _ H "H"
H' H d ll H! ll
nrada uvca
nna sunte pati-devatys
tapa-prabhvasya sutasya t gatim
dvbhyupyn api veda-vdino
naivdhigantu prabhavanti ki np
SYNONYMS
725
nrada uvcaNrada said; nnamcertainly; sunteof Sunti;
pati-devatyvery much attached to her husband; tapa-prabhvasyaby
the influence of austerity; sutasyaof the son; tmthat; gatimposition;
dvobserving; abhyupynthe means; apialthough;
veda-vdinastrict followers of the Vedic principles, or the so-called
Vedntists; nanever; evacertainly; adhigantumto attain;
prabhavantiare eligible; kimwhat to speak of; npordinary kings.
TRANSLATION
The great sage Nrada said: Simply by the influence of his spiritual
advancement and powerful austerity, Dhruva Mahrja, the son of Sunti, who
was devoted to her husband, acquired an exalted position not possible to attain
even for the so-called Vedntists or strict followers of the Vedic principles, not
to speak of ordinary human beings.
PURPORT
In this verse the word veda-vdina is very significant. Generally, a person
who strictly follows the Vedic principles is called veda-vdi. There are also
so-called Vedntists who advertise themselves as followers of Vednta
philosophy but who misinterpret Vednta. The expression veda-vda-rat is
also found in the Bhagavad-gt, referring to persons who are attached to the
Vedas without understanding the purport of the Vedas. Such persons may go
on talking about the Vedas or may execute austerities in their own way, but it
is not possible for them to attain to such an exalted position as Dhruva
Mahrja. As far as ordinary kings are concerned, it is not at all possible. The
specific mention of kings is significant because formerly kings were also
rjaris, for the kings were as good as great sages. Dhruva Mahrja was a king,
and at the same time he was as learned as a great sage. But without devotional
service, neither a great king, a katriya, nor a great brhmaa strictly adhering
to the Vedic principles can be elevated to the exalted position attained by
726
Dhruva Mahrja.
TEXT 42
H9 "H
" " l
H "" d '
ll H- ll
ya paca-varo guru-dra-vk-arair
bhinnena yto hdayena dyat
vana mad-dea-karo 'jita prabhu
jigya tad-bhakta-guai parjitam
SYNONYMS
yahe who; paca-varaat the age of five years; guru-draof the wife of
his father; vk-araiby the harsh words; bhinnenabeing very much
aggrieved; ytawent; hdayenabecause his heart; dyatvery much
pained; vanamto the forest; mat-deaaccording to my instruction;
karaacting; ajitamunconquerable; prabhumthe Supreme Personality of
Godhead; jigyahe defeated; tatHis; bhaktaof devotees; guaiwith
the qualities; parjitamconquered.
TRANSLATION
The great sage Nrada continued: Just see how Dhruva Mahrja, aggrieved
at the harsh words of his stepmother, went to the forest at the age of only five
years and under my direction underwent austerity. Although the Supreme
Personality of Godhead is unconquerable, Dhruva Mahrja defeated Him with
the specific qualifications possessed by the Lord's devotees.
727
PURPORT
The Supreme Godhead is unconquerable; no one can conquer the Lord. But
He voluntarily accepts subordination to the devotional qualities of His
devotees. For example, Lord Ka accepted subordination to the control of
mother Yaod because she was a great devotee. The Lord likes to be under the
control of His devotees. In the Caitanya-caritmta it is said that everyone
comes before the Lord and offers Him exalted prayers, but the Lord does not
feel as pleased when offered such prayers as He does when a devotee, out of
pure love, chastises Him as a subordinate. The Lord forgets His exalted
position and willingly submits to His pure devotee. Dhruva Mahrja
conquered the Supreme Lord because at a very tender age, only five years old,
he underwent all the austerities of devotional service. This devotional service
was of course executed under the direction of a great sage, Nrada. This is the
first principle of devotional servicedau gurv-rayam. In the beginning one
must accept a bona fide spiritual master, and if a devotee follows strictly the
direction of the spiritual master, as Dhruva Mahrja followed the instruction
of Nrada Muni, then it is not difficult for him to achieve the favor of the
Lord.
The sum total of devotional qualities is development of unalloyed love for
Ka. This unalloyed love for Ka can be achieved simply by hearing about
Ka. Lord Caitanya accepted this principlethat if one in any position
submissively hears the transcendental message spoken by Ka or about
Ka, then gradually he develops the quality of unalloyed love, and by that
love only he can conquer the unconquerable. The Myvd philosophers
aspire to become one with the Supreme Lord, but a devotee surpasses that
position. Not only does a devotee become one in quality with the Supreme
Lord, but he sometimes becomes the father, mother or master of the Lord.
Arjuna also, by his devotional service, made Lord Ka his chariot driver; he
ordered the Lord, "Put my chariot here," and the Lord executed his order.
These are some examples of how a devotee can acquire the exalted position of
728
conquering the unconquerable.
TEXT 43
N' H F'^"
H " H9 l
9<H9 "
FU H d H " ll H ll
ya katra-bandhur bhuvi tasydhirham
anv ruruked api vara-pgai
a-paca-varo yad ahobhir alpai
prasdya vaikuham avpa tat-padam
SYNONYMS
yaone who; katra-bandhuthe son of a katriya; bhuvion the earth;
tasyaof Dhruva; adhirhamthe exalted position; anuafter;
ruruketcan aspire to attain; apieven; vara-pgaiafter many years;
a-paca-varafive or six years old; yatwhich; ahobhi alpaiafter a
few days; prasdyaafter pleasing; vaikuhamthe Lord; avpaattained;
tat-padamHis abode.
TRANSLATION
Dhruva Mahrja attained an exalted position at the age of only five or six
years, after undergoing austerity for six months. Alas, a great katriya cannot
achieve such a position even after undergoing austerities for many, many years.
PURPORT
729
Dhruva Mahrja is described herein as katra-bandhu, which indicates
that he was not fully trained as a katriya because he was only five years old; he
was not a mature katriya. A katriya or brhmaa has to take training. A boy
born in the family of a brhmaa is not immediately a brhmaa; he has to
take up the training and the purificatory process.
The great sage Nrada Muni was very proud of having a devotee-disciple
like Dhruva Mahrja. He had many other disciples, but he was very pleased
with Dhruva Mahrja because in one lifetime, by dint of his severe penances
and austerities, he had achieved Vaikuha, which was never achieved by any
other king's son or rjari throughout the whole universe. There is the instance
of the great King Bharata, who was also a great devotee, but he attained
Vaikuhaloka in three lives. In the first life, although he executed austerities
in the forest, he became a victim of too much affection for a small deer, and in
his next life he had to take birth as a deer. Although he had a deer's body, he
remembered his spiritual position, but he still had to wait until the next life for
perfection. In the next life he took birth as Jaa Bharata. Of course, in that life
he was completely freed from all material entanglement, and he attained
perfection and was elevated to Vaikuhaloka. The lesson from the life of
Dhruva Mahrja is that if one likes, one can attain Vaikuhaloka in one life,
without waiting for many other lives. My Guru Mahrja, r rmad
Bhaktisiddhnta Sarasvat Gosvm Prabhupda, used to say that every one of
his disciples could attain Vaikuhaloka in this life, without waiting for
another life to execute devotional service. One simply has to become as serious
and sincere as Dhruva Mahrja; then it is quite possible to attain
Vaikuhaloka and go back home, back to Godhead, in one life.
TEXT 44
3H=
' FH 8 ' H l
730
' HF F> F F ll HH ll
maitreya uvca
etat te 'bhihita sarva
yat po 'ham iha tvay
dhruvasyoddma-yaasa
carita sammata satm
SYNONYMS
maitreya uvcathe great sage Maitreya said; etatthis; teunto you;
abhihitamdescribed; sarvameverything; yatwhat; pa ahamI was
asked; ihahere; tvayby you; dhruvasyaof Dhruva Mahrja;
uddmagreatly uplifting; yaasawhose reputation; caritamcharacter;
sammatamapproved; satmby great devotees.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, whatever you have
asked from me about the great reputation and character of Dhruva Mahrja I
have explained to you in all detail. Great saintly persons and devotees very
much like to hear about Dhruva Mahrja.
PURPORT
rmad-Bhgavatam means everything in relationship with the Supreme
Personality of Godhead. Whether we hear the pastimes and activities of the
Supreme Lord or we hear about the character, reputation and activities of His
devotees, they are all one and the same. Neophyte devotees simply try to
understand the pastimes of the Lord and are not very interested in hearing
about the activities of His devotees, but such discrimination should not be
indulged in by any real devotee. Sometimes less intelligent men try to hear
731
about the rsa dance of Ka and do not take care to hear about other
portions of rmad-Bhgavatam, which they completely avoid. There are
professional Bhgavata reciters who abruptly go to the rsa-ll chapters of
rmad-Bhgavatam, as if other portions of rmad-Bhgavatam were useless.
This kind of discrimination and abrupt adoption of the rsa-ll pastimes of
the Lord is not approved by the cryas. A sincere devotee should read every
chapter and every word of rmad-Bhgavatam, for the beginning verses
describe that it is the ripened fruit of all Vedic literature. Devotees should not
try to avoid even a word of rmad-Bhgavatam. The great sage Maitreya
therefore affirmed herein that the Bhgavatam is sammata satm, approved
by great devotees.
TEXT 45
' F FHF l
FH ' F F F9 ll H7 ll
dhanya yaasyam yuya
puya svasty-ayana mahat
svargya dhrauvya saumanasya
praasyam agha-maraam
SYNONYMS
dhanyambestowing wealth; yaasyambestowing reputation;
yuyamincreasing the duration of life; puyamsacred;
svasti-ayanamcreating auspiciousness; mahatgreat; svargyambestowing
achievement of heavenly planets; dhrauvyamor Dhruvaloka;
saumanasyampleasing to the mind; praasyamglorious;
agha-maraamcounteracting all kinds of sinful activities.
732
TRANSLATION
By hearing the narration of Dhruva Mahrja one can fulfill desires for
wealth, reputation and increased duration of life. It is so auspicious that one can
even go to a heavenly planet or attain Dhruvaloka, which was achieved by
Dhruva Mahrja, just by hearing about him. The demigods also become pleased
because this narration is so glorious, and it is so powerful that it can counteract
all the results of one's sinful actions.
PURPORT
There are different types of men in this world, not all of them pure
devotees. Some are karms, desiring to acquire vast wealth. There are also
persons who are only after reputation. Some desire to be elevated to the
heavenly planets or to go to Dhruvaloka, and others want to please the
demigods to get material profits. Herein it is recommended by Maitreya that
every one of them can hear the narration about Dhruva Mahrja and thus get
their desired goal. It is recommended that the devotees (akma), the karms
(sarva-kma) and the jns, who desire to be liberated (moka-kma), should
all worship the Supreme Personality of Godhead to acquire their desired goals
of life. Similarly, if anyone hears about the activities of the Lord's devotee, he
can achieve the same result. There is no difference between the activities and
character of the Supreme Personality of Godhead and those of His pure
devotees.
TEXT 46
H { = 8 l
H H F =l F_ ll H ll
rutvaitac chraddhaybhkam
733
acyuta-priya-ceitam
bhaved bhaktir bhagavati
yay syt klea-sakaya
SYNONYMS
rutvby hearing; etatthis; raddhaywith faith; abhkamrepeatedly;
acyutato the Supreme Personality of Godhead; priyadear;
ceitamactivities; bhavetdevelops; bhaktidevotion; bhagavatiunto
the Supreme Personality of Godhead; yayby which; sytmust be;
kleaof miseries; sakayacomplete diminution.
TRANSLATION
Anyone who hears the narration of Dhruva Mahrja, and who repeatedly
tries with faith and devotion to understand his pure character, attains the pure
devotional platform and executes pure devotional service. By such activities one
can diminish the threefold miserable conditions of material life.
PURPORT
Here the word acyuta-priya is very significant. Dhruva Mahrja's character
and reputation are great because he is very dear to Acyuta, the Supreme
Personality of Godhead. As the pastimes and activities of the Supreme Lord
are pleasing to hear, hearing about His devotees, who are very dear to the
Supreme Person, is also pleasing and potent. If one simply reads over and over
again about Dhruva Mahrja by hearing and reading this chapter, one can
attain the highest perfection of life in any way he desires; most importantly, he
gets the chance to become a great devotee. To become a great devotee means
to finish all miserable conditions of materialistic life.
TEXT 47
734
H ~ " l
F" FH ll HO ll
mahattvam icchat trtha
rotu ldayo gu
yatra tejas tad icchn
mno yatra manasvinm
SYNONYMS
mahattvamgreatness; icchatmfor those desiring; trthamthe process;
rotuof the hearer; la-dayahigh character, etc.; guqualities;
yatrain which; tejaprowess; tatthat; icchnmfor those who desire;
mnaadoration; yatrain which; manasvinmfor thoughtful men.
TRANSLATION
Anyone who hears this narration of Dhruva Mahrja acquires exalted
qualities like him. For anyone who desires greatness, prowess or influence, here
is the process by which to acquire them, and for thoughtful men who want
adoration, here is the proper means.
PURPORT
In the material world everyone is after profit, respectability and reputation,
everyone wants the supreme exalted position, and everyone wants to hear
about the great qualities of exalted persons. All ambitions which are desirable
for great persons can be fulfilled simply by reading and understanding the
narration of Dhruva Mahrja's activities.
TEXT 48
735
d FH l
F = \ dF ' HF = ll H ll
prayata krtayet prta
samavye dvi-janmanm
sya ca puya-lokasya
dhruvasya carita mahat
SYNONYMS
prayatawith great care; krtayetone should chant; prtain the
morning; samavyein the association; dvi-janmanmof the twice-born;
syamin the evening; caalso; puya-lokasyaof sacred renown;
dhruvasyaof Dhruva; caritamcharacter; mahatgreat.
TRANSLATION
The great sage Maitreya recommended: One should chant of the character
and activities of Dhruva Mahrja both in the morning and in the evening, with
great attention and care, in a society of brhmaas or other twice-born persons.
PURPORT
It is said that only in the association of devotees can one understand the
importance of the character and pastimes of the Supreme Personality of
Godhead or His devotees. In this verse it is especially recommended that
Dhruva Mahrja's character be discussed in a society of the twice-born, which
refers to the qualified brhmaas, katriyas and vaiyas. One should especially
seek the society of brhmaas who are elevated to the position of Vaiavas.
Thus discussion of rmad-Bhgavatam, which describes the character and
pastimes of devotees and the Lord, is very quickly effective. The International
736
Society for Krishna Consciousness has been organized for this purpose. In
every center of this Societynot only in the morning, evening or noon, but
practically twenty-four hours a daythere is continuous devotional service
going on. Anyone who comes in contact with the Society automatically
becomes a devotee. We have actual experience that many karms and others
come to the Society and find a very pleasing and peaceful atmosphere in the
temples of ISKCON. In this verse the word dvi janmanm means "of the
twice-born." Anyone can join the International Society for Krishna
Consciousness and be initiated to become twice-born. As recommended by
Santana Gosvm, by the process of initiation and authorized training, any
man can become twice-born. The first birth is made possible by the parents,
and the second birth is made possible by the spiritual father and Vedic
knowledge. Unless one is twice-born one cannot understand the
transcendental characteristics of the Lord and His devotees. Study of the
Vedas is therefore forbidden for dras. Simply by academic qualifications a
dra cannot understand the transcendental science. At the present moment,
throughout the entire world the educational system is geared to produce
dras. A big technologist is no more than a big dra. Kalau dra-sambhava:
in the age of Kali, everyone is a dra. Because the whole population of the
world consists only of dras, there is a decline of spiritual knowledge, and
people are unhappy. The Ka consciousness movement has been started
especially to create qualified brhmaas to broadcast spiritual knowledge all
over the world, for thus people may become very happy.
TEXTS 49-50
F FH " H '~H l
" FS d 'd " ' H ll H\ ll
H ' ~ "" l
737
F F 8 $ F' ll 7 ll
pauramsy sinvly
dvday ravae 'thav
dina-kaye vyatpte
sakrame 'rkadine 'pi v
rvayec chraddadhnn
trtha-pda-padraya
necchas tatrtmantmna
santua iti sidhyati
SYNONYMS
pauramsymon the full moon; sinvlymon the dark moon;
dvdaymon the day after Ekda; ravaeduring the ravaa star's
appearance; athavor; dina-kayeat the end of the tithi; vyatptea
particular day of the name; sakrameat the end of the month; arkadineon
Sunday; apialso; vor; rvayetone should recite; raddadhnnmto
a receptive audience; trtha-pdaof the Supreme Personality of Godhead;
pada-rayataken shelter of the lotus feet; na icchanwithout desiring
remuneration; tatrathere; tmanby the self; tmnamthe mind;
santuapacified; itithus; sidhyatibecomes perfect.
TRANSLATION
Persons who have completely taken shelter of the lotus feet of the Lord
should recite this narration of Dhruva Mahrja without taking remuneration.
Specifically, recitation is recommended on the full moon or dark moon day, on
the day after Ekda, on the appearance of the ravaa star, at the end of a
particular tithi, or the occasion of Vyatpta, at the end of the month, or on
Sunday. Such recitation should of course be performed before a favorable
738
audience. When recitation is performed this way, without professional motive,
the reciter and audience become perfect.
PURPORT
Professional reciters may ask money to extinguish the blazing fire within
their bellies, but they cannot make any spiritual improvement or become
perfect. It is therefore strictly forbidden to recite rmad-Bhgavatam as a
profession to earn a livelihood. Only one who is completely surrendered at the
lotus feet of the Supreme Personality of Godhead, depending fully on Him for
personal maintenance or even for maintenance of his family, can attain
perfection by recitation of rmad-Bhgavatam, which is full of narrations of
the pastimes of the Lord and His devotees. The process can be summarized as
follows: the audience must be faithfully receptive to the Bhgavata message,
and the reciter should completely depend on the Supreme Personality of
Godhead. Bhgavata recitation must not be a business. If done in the right
way, not only does the reciter achieve perfect satisfaction, but the Lord also is
very satisfied with the reciter and the audience, and thus both are liberated
from material bondage simply by the process of hearing.
TEXT 51
H "UF~ ' l
d "~F " HFF ll 7! ll
jnam ajta-tattvya
yo dadyt sat-pathe 'mtam
kplor dna-nthasya
devs tasynughate
SYNONYMS
739
jnamknowledge; ajta-tattvyato those who are unaware of the truth;
yaone who; dadytimparts; sat-patheon the path of truth;
amtamimmortality; kplokind; dna-nthasyaprotector of the poor;
devthe demigods; tasyato him; anughategive blessings.
TRANSLATION
The narration of Dhruva Mahrja is sublime knowledge for the attainment
of immortality. Persons unaware of the Absolute Truth can be led to the path of
truth. Those who out of transcendental kindness take on the responsibility of
becoming master-protectors of the poor living entities automatically gain the
interest and blessings of the demigods.
PURPORT
Jnam ajta means knowledge which is unknown almost throughout the
entire world. No one knows actually what is the Absolute Truth. Materialists
are very proud of their advancement in education, in philosophical speculation
and in scientific knowledge, but no one actually knows what the Absolute
Truth is. The great sage Maitreya, therefore, recommends that to enlighten
people about the Absolute Truth (tattva), devotees should preach the
teachings of rmad-Bhgavatam throughout the entire world. rla Vysadeva
especially compiled this great literature of scientific knowledge because people
are completely unaware of the Absolute Truth. In the beginning of
rmad-Bhgavatam, First Canto, it is said that Vysadeva, the learned sage,
compiled this great Bhgavata Pura just to stop the ignorance of the mass of
people. Because people do not know the Absolute Truth, this
rmad-Bhgavatam was specifically compiled by Vysadeva under the
instruction of Nrada. Generally, even though people are interested in
understanding the truth, they take to speculation and reach at most the
conception of impersonal Brahman. But very few men actually know the
740
Recitation of rmad-Bhgavatam is specifically meant to enlighten people
about the Absolute Truth, the Supreme Personality of Godhead. Although
there is no fundamental difference between impersonal Brahman, localized
Paramtm and the Supreme Person, factual immortality cannot be obtained
unless and until one attains the stage of associating with the Supreme Person.
Devotional service, which leads to the association of the Supreme Lord, is
actual immortality. Pure devotees, out of compassion for the fallen souls, are
kplu, very kind to people in general; they distribute this Bhgavata
knowledge all over the world. A kindhearted devotee is called dna-ntha,
protector of the poor, ignorant mass of people. Lord Ka is also known as
dna-ntha or dna-bandhu, the master or actual friend of the poor living
entities, and His pure devotee also takes the same position of dna-ntha. The
dna-nthas, or devotees of Lord Ka, who preach the path of devotional
service, become the favorites of the demigods. Generally people are interested
in worshiping the demigods, especially Lord iva, in order to obtain material
benefits, but a pure devotee, who engages in preaching the principles of
devotional service, as prescribed in the rmad-Bhgavatam, does not need to
separately worship the demigods; the demigods are automatically pleased with
him and offer all the blessings within their capacity. As by watering the root of
a tree the leaves and branches are automatically watered, so, by executing pure
devotional service to the Lord, the branches, twigs and leaves of the Lord,
known as demigods, are automatically pleased with the devotee, and they offer
all benedictions.
TEXT 52
$" ' d ^
' HF HH {d l
H d Bd
741
= H ll 7- ll
ida may te 'bhihita kurdvaha
dhruvasya vikhyta-viuddha-karmaa
hitvrbhaka kranakni mtur
gha ca viu araa yo jagma
SYNONYMS
idamthis; mayby me; teunto you; abhihitamdescribed;
kuru-udvahaO great one among the Kurus; dhruvasyaof Dhruva;
vikhytavery famous; viuddhavery pure; karmaawhose activities;
hitvgiving up; arbhakachild; kranaknitoys and playthings;
mtuof his mother; ghamhome; caalso; viumto Lord Viu;
araamshelter; yaone who; jagmawent.
TRANSLATION
The transcendental activities of Dhruva Mahrja are well known all over
the world, and they are very pure. In childhood Dhruva Mahrja rejected all
kinds of toys and playthings, left the protection of his mother and seriously took
shelter of the Supreme Personality of Godhead, Viu. My dear Vidura, I
therefore conclude this narration, for I have described to you all its details.
PURPORT
It is said by Cakya Paita that life is certainly short for everyone, but if
one acts properly, his reputation will remain for a generation. As the Supreme
Personality of Godhead, Ka, is everlastingly famous, so the reputation of
Lord Ka's devotee is also everlasting. Therefore in describing Dhruva
Mahrja's activities two specific words have been used-vikhyta, very famous,
and viuddha, transcendental. Dhruva Mahrja's leaving home at a tender age
742
and taking shelter of the Supreme Personality of Godhead in the forest is a
unique example in this world.
Thus end the Bhaktivedanta purports of the Fourth Canto, Twelfth Chapter, of
the rmad-Bhgavatam, entitled "Dhruva Mahrja Goes Back to Godhead."
13. Description of the Descendants of Dhruva Mahrja
TEXT 1
F 3H=
d 9H H
' HF H d "' l
^"H H'
8 F H" = ll ! ll
sta uvca
niamya kauraviopavarita
dhruvasya vaikuha-paddhirohaam
prarha-bhvo bhagavaty adhokaje
prau punas ta vidura pracakrame
SYNONYMS
sta uvcaSta Gosvm said; niamyaafter hearing; kauraviby the
sage Maitreya; upavaritamdescribed; dhruvasyaof Mahrja Dhruva;
743
vaikuha-padato the abode of Viu; adhirohaamascent;
prarhaincreased; bhvadevotional emotion; bhagavatiunto the
Supreme Personality of Godhead; adhokajewho is beyond the reach of
direct perception; praumto inquire; punaagain; tamunto Maitreya;
viduraVidura; pracakrameattempted.
TRANSLATION
Sta Gosvm, continuing to speak to all the is, headed by aunaka, said:
After hearing Maitreya i describe Dhruva Mahrja's ascent to Lord Viu's
abode, Vidura became very much enlightened in devotional emotion, and he
inquired from Maitreya as follows.
PURPORT
As evidenced in the topics between Vidura and Maitreya, the activities of
the Supreme Personality of Godhead and the devotees are so fascinating that
neither the devotee who is describing them nor the devotee who is hearing is
at all fatigued by the inquiries and answers. Transcendental subject matter is
so nice that no one becomes tired of hearing or speaking. Others, who are not
devotees, may think, "How can people devote so much time simply to talks of
God?" But devotees are never satisfied or satiated in hearing and speaking
about the Supreme Personality of Godhead or about His devotees. The more
they hear and talk, the more they become enthusiastic to hear. The chanting
of the Hare Ka mantra is simply the repetition of three words, Hare, Ka
and Rma, but still devotees can go on chanting this Hare Ka mantra
twenty-four hours a day without feeling fatigued.
TEXT 2
H" 3H=
744
d = F dF F H l
dFHH d H FF ll - ll
vidura uvca
ke te pracetaso nma
kasypatyni suvrata
kasynvavye prakhyt
kutra v satram sata
SYNONYMS
vidura uvcaVidura inquired; kewho were; tethey; pracetasathe
Pracets; nmaof the name; kasyawhose; apatynisons; su-vrataO
Maitreya, who have taken an auspicious vow; kasyawhose; anvavyein the
family; prakhytfamous; kutrawhere; valso; satramthe sacrifice;
satawas performed.
TRANSLATION
Vidura inquired from Maitreya: O greatly advanced devotee, who were the
Pracets? To which family did they belong? Whose sons were they, and where
did they perform the great sacrifices?
PURPORT
The great Nrada's singing, in the previous chapter, of three verses in the
sacrificial arena of the Pracets gave another impetus to Vidura to ask further
questions.
TEXT 3
745
H " " H" l
= H' ll ll
manye mah-bhgavata
nrada deva-daranam
yena prokta kriy-yoga
paricary-vidhir hare
SYNONYMS
manyeI think; mah-bhgavatamthe greatest of all devotees;
nradamthe sage Nrada; devathe Supreme Personality of Godhead;
daranamwho met; yenaby whom; proktaspoken;
kriy-yogadevotional service; paricaryfor rendering service; vidhithe
procedure; hareto the Supreme Personality of Godhead.
TRANSLATION
Vidura continued: I know that the great sage Nrada is the greatest of all
devotees. He has compiled the pcartrika procedure of devotional service and
has directly met the Supreme Personality of Godhead.
PURPORT
There are two different ways of approaching the Supreme Lord. One is
called bhgavata-mrga, or the way of rmad-Bhgavatam, and the other is
called pcartrika-vidhi. Pcartrika-vidhi is the method of temple worship,
and bhgavata-vidhi is the system of nine processes which begin with hearing
and chanting. The Ka conscious movement accepts both processes
simultaneously and thus enables one to make steady progress on the path of
realization of the Supreme Personality of Godhead. This pcartrika
procedure was first introduced by the great sage Nrada, as referred to here by
746
Vidura.
TEXT 4
FH' 9 H 9 l
$ " d ll H ll
sva-dharma-lai puruair
bhagavn yaja-prua
ijyamno bhaktimat
nradenerita kila
SYNONYMS
sva-dharma-laiexecuting sacrificial duties; puruaiby the men;
bhagavnthe Supreme Personality of Godhead; yaja-pruathe enjoyer
of all sacrifices; ijyamnabeing worshiped; bhaktimatby the devotee;
nradenaby Nrada; ritadescribed; kilaindeed.
TRANSLATION
While all the Pracets were executing religious rituals and sacrificial
ceremonies and thus worshiping the Supreme Personality of Godhead for His
satisfaction, the great sage Nrada described the transcendental qualities of
Dhruva Mahrja.
PURPORT
Nrada Muni is always glorifying the pastimes of the Lord. In this verse we
see that not only does he glorify the Lord, but he also likes to glorify the
devotees of the Lord. The great sage Nrada's mission is to broadcast the
devotional service of the Lord. For this purpose he has compiled the
747
Nrada-pacartra, a directory of devotional service, so that devotees can
always take information about how to execute devotional service and thus
engage twenty-four hours a day in performing sacrifices for the pleasure of the
Supreme Personality of Godhead. As stated in the Bhagavad-gt, the Lord has
created four orders of social life, namely brhmaa, katriya, vaiya and dra.
In the Nrada-pacartra it is very clearly described how each of the social
orders can please the Supreme Lord. In the Bhagavad-gt (18.45) it is stated,
sve sve karmay abhirata sasiddhi labhate nara: by executing one's
prescribed duties one can please the Supreme Lord. In the rmad-Bhgavatam
(1.2.13) also it is stated, svanuhitasya dharmasya sasiddhir hari-toaam: the
perfection of duty is to see that by discharging one's specific duties one satisfies
the Supreme Personality of Godhead. When the Pracets were performing
sacrifices according to this direction, Nrada Muni was satisfied to see these
activities, and he also wanted to glorify Dhruva Mahrja in that sacrificial
arena.
TEXT 5
F " H9 H Hd~ l
Q 9H N Q dF =8 F ll 7 ll
ys t devari tatra
varit bhagavat-kath
mahya urave brahman
krtsnyencaum arhasi
SYNONYMS
ywhich; tall those; devariby the great sage Nrada;
tatrathere; varitnarrated; bhagavat-kathpreachings pertaining to
the activities of the Lord; mahyamunto me; uravevery eager to hear;
748
brahmanmy dear brhmaa; krtsnyenafully; caum arhasikindly
explain.
TRANSLATION
My dear brhmaa, how did Nrada Muni glorify the Supreme Personality
of Godhead, and what pastimes were described in that meeting? I am very eager
to hear of them. Kindly explain fully about that glorification of the Lord.
PURPORT
rmad-Bhgavatam is the record of bhagavat-kath, topics about the
pastimes of the Lord. What Vidura was anxious to hear from Maitreya we can
also hear five thousand years later, provided we are very eager.
TEXT 6
3H=
' HF = d F~ H l
FH "'F ll ll
maitreya uvca
dhruvasya cotkala putra
pitari prasthite vanam
srvabhauma-riya naicchad
adhirjsana pitu
SYNONYMS
maitreya uvcathe great sage Maitreya said; dhruvasyaof Dhruva
Mahrja; caalso; utkalaUtkala; putrason; pitariafter the father;
749
prasthitedeparted; vanamfor the forest; srva-bhaumaincluding all
lands; riyamopulence; na aicchatdid not desire; adhirjaroyal;
sanamthrone; pituof the father.
TRANSLATION
The great sage Maitreya replied: My dear Vidura, when Mahrja Dhruva
departed for the forest, his son, Utkala, did not desire to accept the opulent
throne of his father, which was meant for the ruler of all the lands of this
planet.
TEXT 7
F F l F" l
"" d H d ll O ll
sa janmanopanttm
nisaga sama-darana
dadara loke vitatam
tmna lokam tmani
SYNONYMS
sahis son Utkala; janmanfrom the very beginning of his birth;
upantavery well satisfied; tmsoul; nisagawithout attachment;
sama-daranaequipoised; dadarasaw; lokein the world;
vitatamspread; tmnamthe Supersoul; lokamall the world; tmaniin
the Supersoul.
TRANSLATION
750
From his very birth, Utkala was fully satisfied and unattached to the world.
He was equipoised, for he could see everything resting in the Supersoul and the
Supersoul present in everyone's heart.
PURPORT
The symptoms and characteristics of Utkala, the son of Mahrja Dhruva,
are those of a mah-bhgavata. As stated in the Bhagavad-gt (6.30), yo m
payati sarvatra sarva ca mayi payati: a highly advanced devotee sees the
Supreme Personality of Godhead everywhere, and he also sees everything
resting in the Supreme. It is also confirmed in the Bhagavad-gt (9.4), may
tatam ida sarva jagad avyakta-mrtin: Lord Ka is spread all over the
universe in His impersonal feature. Everything is resting on Him, but that does
not mean that everything is He Himself. A highly advanced mah-bhgavata
devotee sees in this spirit: he sees the same Supersoul, Paramtm, existing
within everyone's heart, regardless of discrimination based on the different
material forms of the living entities. He sees everyone as part and parcel of the
Supreme Personality of Godhead. The mah-bhgavata, who experiences the
Supreme Godhead's presence everywhere, is never missing from the sight of
the Supreme Lord, nor is the Supreme Lord ever lost from his sight. This is
possible only when one is advanced in love of Godhead.
TEXTS 8-9
N Q H FH l
HN 'F d" F ll ll
H "'d l
FH^H' ' " ll \ ll
tmna brahma nirva
pratyastamita-vigraham
751
avabodha-rasaiktmyam
nandam anusantatam
avyavacchinna-yoggni-
dagdha-karma-malaya
svarpam avarundhno
ntmano 'nya tadaikata
SYNONYMS
tmnamself; brahmaspirit; nirvamextinction of material existence;
pratyastamitaceased; vigrahamseparation; avabodha-rasaby the mellow
of knowledge; eka-tmyamoneness; nandambliss;
anusantatamexpanded; avyavacchinnacontinuous; yogaby practice of
yoga; agniby the fire; dagdhaburned; karmafruitive desires;
maladirty; ayain his mind; svarpamconstitutional position;
avarundhnarealizing; nanot; tmanathan the Supreme Soul;
anyamanything else; tadthen; aikatasaw.
TRANSLATION
By expansion of his knowledge of the Supreme Brahman, he had already
attained liberation from the bondage of the body. This liberation is known as
nirva. He was situated in transcendental bliss, and he continued always in
that blissful existence, which expanded more and more. This was possible for
him by continual practice of bhakti-yoga, which is compared to fire because it
burns away all dirty, material things. He was always situated in his
constitutional position of self-realization, and he could not see anything else but
the Supreme Lord and himself engaged in discharging devotional service.
PURPORT
These two verses explain the verse in the Bhagavad-gt (18.54):
752
brahma-bhta prasanntm
na ocati na kkati
sama sarveu bhteu
mad-bhakti labhate parm
"One who is transcendentally situated at once realizes the Supreme Brahman
and becomes fully joyful. He never laments nor desires to have anything. He is
equally disposed towards every living entity. In that state he achieves pure
devotional service unto Me." This is also explained by Lord Caitanya in His
ikaka in the beginning of the first verse:
ceto-darpaa-mrjana bhava-mah-dvgni-nirvpaa
reya-kairava-candrik-vitaraa vidy-vadh-jvanam
[Cc. Antya 20.12]
The bhakti-yoga system is the topmost yoga system, and in this system the
chanting of the holy name of the Lord is the foremost performance of
devotional service. By chanting the holy name one can attain the perfection of
nirva, or liberation from material existence, and so increase one's blissful life
of spiritual existence as described by Lord Caitanya
(nandmbudhi-vardhanam). When one is situated in that position, he no
longer has any interest in material opulence or even a royal throne and
sovereignty over the whole planet. This situation is called viraktir anyatra syt.
It is the result of devotional service.
The more one makes advancement in devotional service, the more one
becomes detached from material opulence and material activity. This is the
spiritual nature, full of bliss. This is also described in Bhagavad-gt (2.59).
Para dv nivartate: one ceases to take part in material enjoyment upon
tasting superior, blissful life in spiritual existence. By advancement in spiritual
knowledge, which is considered to be like blazing fire, all material desires are
burned to ashes. The perfection of mystic yoga is possible when one is
continuously in connection with the Supreme Personality of Godhead by
753
discharging devotional service. A devotee is always thinking of the Supreme
Person at every step of his life. Every conditioned soul is full of the reactions of
his past life, but all dirty things are immediately burned to ashes if one simply
executes devotional service. This is described in the Nrada-pacartra:
sarvopdhi-vinirmukta tat-paratvena nirmalam [Cc. Madhya 19.170].
TEXT 10
B'N' dd l
~ N = H ll ! ll
jandha-badhironmatta-
mkktir atan-mati
lakita pathi bln
prantrcir ivnala
SYNONYMS
jaafoolish; andhablind; badhiradeaf; unmattamad; mkadumb;
ktiappearance; a-tatnot like that; matihis intelligence; lakitahe
was seen; pathion the road; blnmby the less intelligent;
prantacalmed; arciwith flames; ivalike; analafire.
TRANSLATION
Utkala appeared to the less intelligent persons on the road to be foolish,
blind, dumb, deaf and mad, although actually he was not so. He remained like
fire covered with ashes, without blazing flames.
PURPORT
In order to avoid contradiction, botheration and unfavorable situations
754
created by materialistic persons, a great saintly person like Jaa Bharata or
Utkala remains silent. The less intelligent consider such saintly persons to be
mad, deaf or dumb. Factually, an advanced devotee avoids speaking with
persons who are not in devotional life, but to those who are in devotional life
he speaks in friendship, and he speaks to the innocent for their
enlightenment. For all practical purposes, the whole world is full of
nondevotees, and so one kind of very advanced devotee is called bhajannand.
Those who are gohy-nand, however, preach to increase the number of
devotees. But even such preachers also avoid opposing elements who are
unfavorably disposed towards spiritual life.
TEXT 11
H B d H { F l
HF = H F F ll !! ll
matv ta jaam unmatta
kula-vddh samantria
vatsara bhpati cakrur
yavysa bhrame sutam
SYNONYMS
matvthinking; tamUtkala; jaamwithout intelligence;
unmattammad; kula-vddhthe elderly members of the family;
samantriawith the ministers; vatsaramVatsara; bh-patimruler of the
world; cakruthey made; yavysamyounger; bhrameof Bhrami;
sutamson.
TRANSLATION
755
For this reason the ministers and all the elderly members of the family
thought Utkala to be without intelligence and, in fact, mad. Thus his younger
brother, named Vatsara, the son of Bhrami, was elevated to the royal throne,
and he became king of the world.
PURPORT
It appears that although there was monarchy, it was not at all an autocracy.
There were senior family members and ministers who could make changes and
elect the proper person to the throne, although the throne could be occupied
only by the royal family. In modern days also, wherever there is monarchy,
sometimes the ministers and elderly members of the family select one member
from the royal family to occupy the throne in preference to another.
TEXT 12
FHH~H FF 8 F 9B l
d = $9 HF ll !- ll
svarvthir vatsarasye
bhrysta a-tmajn
pupra tigmaketu ca
iam rja vasu jayam
SYNONYMS
svarvthiSvarvthi; vatsarasyaof King Vatsara; ivery dear;
bhrywife; astagave birth to; asix; tmajnsons;
pupramPupra; tigmaketumTigmaketu; caalso; iamIa;
rjamrja; vasumVasu; jayamJaya.
756
TRANSLATION
King Vatsara had a very dear wife whose name was Svarvthi, and she gave
birth to six sons, named Pupra, Tigmaketu, Ia, rja, Vasu and Jaya.
PURPORT
Vatsara's wife is mentioned here as i, which means "worshipable." In
other words, it appears that Vatsara's wife had all good qualities; for example,
she was always very faithful and obedient and affectionate to her husband. She
had all good qualities for managing household affairs. If both the husband and
wife are endowed with good qualities and live peacefully, then nice children
take birth, and thus the whole family is happy and prosperous.
TEXT 13
F " 9 = N H l
'" F QF F ll ! ll
puprasya prabh bhry
do ca dve babhvatu
prtar madhyandina syam
iti hy san prabh-sut
SYNONYMS
puprasyaof Pupra; prabhPrabh; bhrywife; doDo;
caalso; dvetwo; babhvatuwere; prtaPrtar;
madhyandinamMadhyandinam; syamSyam; itithus; hicertainly;
sanwere; prabh-sutsons of Prabh.
757
TRANSLATION
Pupra had two wives, named Prabh and Do. Prabh had three sons,
named Prtar, Madhyandinam and Syam.
TEXT 14
" 9 ~ 8 $ " 9F M l
8 F d FH F"' ll !H ll
pradoo niitho vyua
iti do-suts traya
vyua suta pukariy
sarvatejasam dadhe
SYNONYMS
pradoaPradoa; niithaNiitha; vyuaVyua; itithus; doof
Do; sutsons; trayathree; vyuaVyua; sutamson;
pukariymin Pukari; sarva-tejasamnamed Sarvatej (all-powerful);
dadhebegot.
TRANSLATION
Do had three sonsPradoa, Niitha and Vyua. Vyua's wife was
named Pukari, and she gave birth to a very powerful son named Sarvatej.
TEXTS 15-16
F = F d H l
758
F 9 H_ F ll !7 ll
dF U FH H l
8 U N d ll ! ll
sa caku sutam kty
patny manum avpa ha
manor asta mahi
virajn naval sutn
puru kutsa trita dyumna
satyavantam ta vratam
agniomam atrtra
pradyumna ibim ulmukam
SYNONYMS
sahe (Sarvatej); cakunamed Caku; sutamson; ktymin
kti; patnymwife; manumCkua Manu; avpaobtained;
haindeed; manoof Manu; astagave birth to; mahiqueen;
virajnwithout passion; navalNaval; sutnsons; purumPuru;
kutsamKutsa; tritamTrita; dyumnamDyumna; satyavantamSatyavn;
tamta; vratamVrata; agniomamAgnioma; atrtramAtrtra;
pradyumnamPradyumna; ibimibi; ulmukamUlmuka.
TRANSLATION
Sarvatej's wife, kti, gave birth to a son named Ckua, who became the
sixth Manu at the end of the Manu millennium. Naval, the wife of Ckua
Manu, gave birth to the following faultless sons: Puru, Kutsa, Trita, Dyumna,
Satyavn, ta, Vrata, Agnioma, Atrtra, Pradyumna, ibi and Ulmuka.
759
TEXT 17
3 d ' d 9B l
l F F lF ll !O ll
ulmuko 'janayat putrn
pukariy a uttamn
aga sumanasa khyti
kratum agirasa gayam
SYNONYMS
ulmukaUlmuka; ajanayatbegot; putrnsons; pukariymin
Pukari, his wife; asix; uttamnvery good; agamAga;
sumanasamSuman; khytimKhyti; kratumKratu; agirasamAgir;
gayamGaya.
TRANSLATION
Of the twelve sons, Ulmuka begot six sons in his wife Pukari. They were
all very good sons, and their names were Aga, Suman, Khyti, Kratu, Agir
and Gaya.
TEXT 18
F ~ lF m F 9 H H N l
F 9 H ll ! ll
sunthgasya y patn
suuve venam ulbaam
yad-daulyt sa rjarir
760
nirvio niragt purt
SYNONYMS
sunthSunth; agasyaof Aga; yshe who; patnthe wife;
suuvegave birth to; venamVena; ulbaamvery crooked; yatwhose;
daulyton account of bad character; sahe; rja-ithe saintly King
Aga; nirviavery disappointed; niragtwent out; purtfrom home.
TRANSLATION
The wife of Aga, Sunth, gave birth to a son named Vena, who was very
crooked. The saintly King Aga was very disappointed with Vena's bad
character, and he left home and kingdom and went out to the forest.
TEXTS 19-20
l d HH d l
F FF F ~ " d ll !\ ll
d " d "F B l
~ U ll - ll
yam aga epu kupit
vg-vajr munaya kila
gatsos tasya bhyas te
mamanthur dakia karam
arjake tad loke
dasyubhi pit praj
jto nryaena
pthur dya kitvara
761
SYNONYMS
yamhim (Vena) whom; agamy dear Vidura; eputhey cursed;
kupitbeing angry; vk-vajrwhose words are as strong as a thunderbolt;
munayagreat sages; kilaindeed; gata-aso tasyaafter he died;
bhyamoreover; tethey; mamanthuchurned; dakiamright;
karamhand; arjakebeing without a king; tadthen; lokethe world;
dasyubhiby rogues and thieves; pitsuffering; prajall the citizens;
jtaadvented; nryaaof the Supreme Personality of Godhead;
aenaby a partial representation; pthuPthu; dyaoriginal;
kiti-vararuler of the world.
TRANSLATION
My dear Vidura, when great sages curse, their words are as invincible as a
thunderbolt. Thus when they cursed King Vena out of anger, he died. After his
death, since there was no king, all the rogues and thieves flourished, the
kingdom became unregulated, and all the citizens suffered greatly. On seeing
this, the great sages took the right hand of Vena as a churning rod, and as a
result of their churning, Lord Viu in His partial representation made His
advent as King Pthu, the original emperor of the world.
PURPORT
Monarchy is better than democracy because if the monarchy is very strong
the regulative principles within the kingdom are upheld very nicely. Even one
hundred years ago in the state of Kashmir in India, the king was so strong that
if a thief were arrested in his kingdom and brought before him, the king would
immediately chop off the hands of the thief. As a result of this severe
punishment there were practically no theft cases within the kingdom. Even if
someone left something on the street, no one would touch it. The rule was that
762
the things could be taken away only by the proprietor and that no one else
would touch them. In the so-called democracy, wherever there is a theft case
the police come and take note of the case, but generally the thief is never
caught, nor is any punishment offered to him. As a result of incapable
government, at the present moment thieves, rogues and cheaters are very
prominent all over the world.
TEXT 21
H" 3H=
F ' F' N QF l
d~ 8 ll -! ll
vidura uvca
tasya la-nidhe sdhor
brahmayasya mahtmana
rja katham abhd du
praj yad viman yayau
SYNONYMS
vidura uvcaVidura said; tasyaof him (Aga); la-nidhereservoir of
good characteristics; sdhosaintly person; brahmayasyalover of
brahminical culture; mahtmanagreat soul; rjaof the king;
kathamhow; abhtit was; dubad; prajson; yatby which;
vimanbeing indifferent; yayauhe left.
TRANSLATION
Vidura inquired from the sage Maitreya: My dear brhmaa, King Aga was
very gentle. He had high character and was a saintly personality and lover of
763
brahminical culture. How is it that such a great soul got a bad son like Vena,
because of whom he became indifferent to his kingdom and left it?
PURPORT
In family life a man is supposed to live happily with father, mother, wife
and children, but sometimes, under certain conditions, a father, mother, child
or wife becomes an enemy. It is said by Cakya Paita that a father is an
enemy when he is too much in debt, a mother is an enemy if she marries for a
second time, a wife is an enemy when she is very beautiful, and a son is an
enemy when he is a foolish rascal. In this way, when a family member becomes
an enemy it is very difficult to live in family life or remain a householder.
Generally such situations occur in the material world. Therefore according to
Vedic culture one has to take leave of his family members just after his fiftieth
year so that the balance of his life may be completely devoted in search of
Ka consciousness.
TEXT 22
d H H 3 N Q"B l
"BH ' ' d H" ll -- ll
ki vho vena uddiya
brahma-daam ayyujan
daa-vrata-dhare rji
munayo dharma-kovid
SYNONYMS
kimwhy; valso; ahasinful activities; veneunto Vena;
uddiyaseeing; brahma-daamthe curse of a brhmaa; ayyujanthey
desired to award; daa-vrata-dharewho carries the rod of punishment;
764
rjiunto the king; munayathe great sages; dharma-kovidcompletely
conversant with religious principles.
TRANSLATION
Vidura also inquired: How is it that the great sages, who were completely
conversant with religious principles, desired to curse King Vena, who himself
carried the rod of punishment, and thus awarded him the greatest punishment
[brahma-pa]?
PURPORT
It is understood that the king is able to give punishment to everyone, but in
this case it appears that the great sages punished him. The king must have
done something very serious, otherwise how could the great sages, who were
supposed to be the greatest and most tolerant, still punish him in spite of their
elevated religious consciousness? It appears also that the king was not
independent of the brahminical culture. Above the king was the control of the
brhmaas, and if needed the brhmaas would dethrone the king or kill him,
not with any weapon, but with the mantra of a brahma-pa. The brhmaas
were so powerful that simply by their cursing one would immediately die.
TEXT 23
H' H l
"F d N FH F ll - ll
nvadhyeya praj-pla
prajbhir aghavn api
yad asau loka-pln
bibharty oja sva-tejas
765
SYNONYMS
nanever; avadhyeyato be insulted; praj-plathe king; prajbhiby
the citizens; aghavnever sinful; apieven though; yatbecause; asauhe;
loka-plnmof many kings; bibhartimaintains; ojaprowess;
sva-tejasby personal influence.
TRANSLATION
It is the duty of all citizens in a state never to insult the king, even though
he sometimes appears to have done something very sinful. Because of his
prowess, the king is always more influential than all other ruling chiefs.
PURPORT
According to Vedic civilization the king is supposed to be the
representative of the Supreme Personality of Godhead. He is called
nara-nryaa, indicating that Nryaa, the Supreme Personality of
Godhead, appears in human society as the king. It is etiquette that neither a
brhmaa nor a katriya king is ever insulted by the citizens; even though a
king appears to be sinful, the citizens should not insult him. But in the case of
Vena it appears that he was cursed by the nara-devats; therefore, it was
concluded that his sinful activities were very grievous.
TEXT 24
" N Q F ~= 8 l
' H HH ll -H ll
etad khyhi me brahman
sunthtmaja-ceitam
766
raddadhnya bhaktya
tva parvara-vittama
SYNONYMS
etatall these; khyhiplease describe; meunto me; brahmanO great
brhmaa; sunth-tmajaof the son of Sunth, Vena; ceitamactivities;
raddadhnyafaithful; bhaktyaunto your devotee; tvamyou;
para-avarawith past and future; vit-tamawell conversant.
TRANSLATION
Vidura requested Maitreya: My dear brhmaa, you are well conversant
with all subjects, both past and future. Therefore I wish to hear from you all
the activities of King Vena. I am your faithful devotee, so please explain this.
PURPORT
Vidura accepted Maitreya as his spiritual master. A disciple always inquires
from the spiritual master, and the spiritual master answers the question,
provided the disciple is very gentle and devoted. rla Vivantha Cakravart
hkura said that by the mercy of the spiritual master one is blessed with the
mercy of the Supreme Lord. The spiritual master is not inclined to disclose all
the secrets of transcendental science unless the disciple is very submissive and
devoted. As stated in the Bhagavad-gt, the process of receiving knowledge
from the spiritual master entails submission, inquiry and service.
TEXT 25
3H=
l ' ' 9 l
767
" HFF N QH" ll -7 ll
maitreya uvca
ago 'vamedha rjarir
jahra mah-kratum
njagmur devats tasminn
ht brahma-vdibhi
SYNONYMS
maitreya uvcaMaitreya answered; agaKing Aga;
avamedhamavamedha sacrifice; rja-ithe saintly king;
jahraexecuted; mah-kratumgreat sacrifice; nanot; jagmucame;
devatthe demigods; tasminin that sacrifice; htbeing invited;
brahma-vdibhiby the brhmaas expert in executing sacrifices.
TRANSLATION
r Maitreya replied: My dear Vidura, once the great King Aga arranged to
perform the great sacrifice known as avamedha. All the expert brhmaas
present knew how to invite the demigods, but in spite of their efforts, no
demigods participated or appeared in that sacrifice.
PURPORT
A Vedic sacrifice is not an ordinary performance. The demigods used to
participate in such sacrifices, and the animals sacrificed in such performances
were reincarnated with new life. In this age of Kali there are no powerful
brhmaas who can invite the demigods or give renewed life to animals.
Formerly, the brhmaas well conversant in Vedic mantras could show the
potency of the mantras, but in this age, because there are no such brhmaas,
all such sacrifices are forbidden. The sacrifice in which horses were offered was
768
called avamedha. Sometimes cows were sacrificed (gavlambha), not for eating
purposes, but to give them new life in order to show the potency of the mantra.
In this age, therefore, the only practical yaja is sakrtana-yaja, or chanting
of the Hare Ka mantra twenty-four hours a day.
TEXT 26
= H FF ~H l
H 9 " H ll - ll
tam cur vismits tatra
yajamnam athartvija
havi hyamnni
na te ghanti devat
SYNONYMS
tamunto King Aga; cusaid; vismitin wonder; tatrathere;
yajamnamto the institutor of the sacrifice; athathen; tvijathe priests;
haviofferings of clarified butter; hyamnnibeing offered; nanot;
tethey; ghantiaccept; devatthe demigods.
TRANSLATION
The priests engaged in the sacrifice then informed King Aga: O King, we
are properly offering the clarified butter in the sacrifice, but despite all our
efforts the demigods do not accept it.
TEXT 27
H " 8 {F" l
769
" F ' H ll -O ll
rjan havy aduni
raddhaysditni te
chandsy ayta-ymni
yojitni dhta-vratai
SYNONYMS
rjanO King; havisacrificial offerings; aduninot polluted;
raddhaywith great faith and care; sditnicollected; teyour;
chandsithe mantras; ayta-ymninot deficient; yojitniproperly
executed; dhta-vrataiby qualified brhmaas.
TRANSLATION
O King, we know that the paraphernalia to perform the sacrifice is well
collected by you with great faith and care and is not polluted. Our chanting of
the Vedic hymns is also not deficient in any way, for all the brhmaas and
priests present here are expert and are executing the performances properly.
PURPORT
It is the practice of the brhmaas conversant with the science to
pronounce a Vedic mantra in the right accent. The combination of the mantra
and Sanskrit words must be chanted with the right pronunciation, otherwise it
will not be successful. In this age the brhmaas are neither well versed in the
Sanskrit language nor very pure in practical life. But by chanting the Hare
Ka mantra one can attain the highest benefit of sacrificial performances.
Even if the Hare Ka mantra is not chanted properly, it still has so much
potency that the chanter gains the effect.
770
TEXT 28
H" " H HH l
FH " H d F ll - ll
na vidmeha devn
helana vayam av api
yan na ghanti bhgn svn
ye dev karma-skia
SYNONYMS
nanot; vidmacan find; ihain this connection; devnmof the
demigods; helanaminsult, neglect; vayamwe; auminute; apieven;
yatbecause of which; nanot; ghantiaccept; bhgnshares;
svnown; yewho; devthe demigods; karma-skiawitnesses for
the sacrifice.
TRANSLATION
Dear King, we do not find any reason that the demigods should feel insulted
or neglected in any way, but still the demigods who are witnesses for the
sacrifice do not accept their shares. We do not know why this is so.
PURPORT
It is indicated herein that if there is negligence on the part of the priest, the
demigods do not accept their share in sacrifices. Similarly, in devotional
service there are offenses known as sev-apardha. Those who are engaged in
worshiping the Deity, Rdh and Ka, in the temple, should avoid such
offenses in service. The offenses in service are described in The Nectar of
Devotion. If we simply make a show of offering services to the Deity but do not
771
care for the sev-apardha, certainly the Rdh-Ka Deity will not accept
offerings from such nondevotees. Devotees engaged in temple worship should
not, therefore, manufacture their own methods, but should strictly follow the
regulative principles of cleanliness, and then offerings will be accepted.
TEXT 29
3H=
l H= H F " l
8 F = F"F F" ll -\ ll
maitreya uvca
ago dvija-vaca rutv
yajamna sudurman
tat prau vyasjad vca
sadasys tad-anujay
SYNONYMS
maitreya uvcathe great sage Maitreya answered; agaKing Aga;
dvija-vacathe brhmaas' words; rutvafter hearing; yajamnathe
performer of the sacrifice; sudurmanvery much aggrieved in mind;
tatabout that; praumin order to inquire; vyasjat vcamhe spoke;
sadasynto the priests; tattheir; anujaytaking permission.
TRANSLATION
Maitreya explained that King Aga, after hearing the statements of the
priests, was greatly aggrieved. At that time he took permission from the priests
to break his silence and inquired from all the priests who were present in the
sacrificial arena.
772
TEXT 30
" H l
F"FF N dHU d ll ll
ngacchanty hut dev
na ghanti grahn iha
sadasas-patayo brta
kim avadya may ktam
SYNONYMS
nanot; gacchantiare coming; hutbeing invited; devthe
demigods; nanot; ghantiare accepting; grahnshares; ihain the
sacrifice; sadasa-patayamy dear priests; brtakindly tell me; kimwhat;
avadyamoffense; mayby me; ktamwas committed.
TRANSLATION
King Aga addressed the priestly order: My dear priests, kindly tell me what
offense I have committed. Although invited, the demigods are neither taking
part in the sacrifice nor accepting their shares.
TEXT 31
F"FF 3=
" H H Hd F~ l
F d " " d H ll ! ll
sadasas-pataya cu
773
nara-deveha bhavato
ngha tvan mank sthitam
asty eka prktanam agha
yad ihedk tvam apraja
SYNONYMS
sadasa-pataya cuthe head priests said; nara-devaO King; ihain this
life; bhavataof you; nanot; aghamsinful activity; tvat mankeven
very slight; sthitamsituated; astithere is; ekamone; prktanamin the
previous birth; aghamsinful activity; yatby which; ihain this life;
dklike this; tvamyou; aprajawithout any son.
TRANSLATION
The head priests said: O King, in this life we do not find any sinful activity,
even within your mind, so you are not in the least offensive. But we can see
that in your previous life you performed sinful activities due to which, in spite
of your having all qualifications, you have no son.
PURPORT
The purpose of marrying is to beget a son, because a son is necessary to
deliver his father and forefathers from any hellish conditional life in which
they may be. Cakya Paita therefore says, putra-hna gha nyam:
without a son, married life is simply abominable. King Aga was a very pious
king in this life, but because of his previous sinful activity he could not get a
son. It is concluded, therefore, that if a person does not get a son it is due to his
past sinful life.
TEXT 32
774
~ F' " F l
$8F dF "F d ll - ll
tath sdhaya bhadra te
tmna supraja npa
ias te putra-kmasya
putra dsyati yaja-bhuk
SYNONYMS
taththerefore; sdhayaexecute the sacrifice to get; bhadramgood
fortune; teto you; tmnamyour own; su-prajamgood son; npaO
King; iabeing worshiped; teby you; putra-kmasyadesiring to have a
son; putrama son; dsyatiHe will deliver; yaja-bhukthe Lord, the
enjoyer of the sacrifice.
TRANSLATION
O King, we wish all good fortune for you. You have no son, but if you pray
at once to the Supreme Lord and ask for a son, and if you execute the sacrifice
for that purpose, the enjoyer of the sacrifice, the Supreme Personality of
Godhead, will fulfill your desire.
TEXT 33
~ FH' "H dF l
U 9 F" H ll ll
tath sva-bhgadheyni
grahyanti divaukasa
yad yaja-purua skd
775
apatyya harir vta
SYNONYMS
taththereupon; sva-bhga-dheynitheir shares in the sacrifice;
grahyantiwill accept; diva-okasaall the demigods; yatbecause;
yaja-puruathe enjoyer of all sacrifices; sktdirectly; apatyyafor
the purpose of a son; harithe Supreme Personality of Godhead; vtais
invited.
TRANSLATION
When Hari, the supreme enjoyer of all sacrifices, is invited to fulfill your
desire for a son, all the demigods will come with Him and take their shares in
the sacrifice.
PURPORT
Whenever a sacrifice is performed, it is meant for satisfying Lord Viu, the
enjoyer of the fruits of all sacrifices; and when Lord Viu agrees to come to a
sacrificial arena, all the demigods naturally follow their master, and their
shares are offered in such sacrifices. The conclusion is that the sacrifices
performed are meant for Lord Viu, not for the demigods.
TEXT 34
F d " UU d l
' ~ H 9 ~ F " ll H ll
ts tn kmn harir dadyd
yn yn kmayate jana
rdhito yathaivaia
776
tath pus phalodaya
SYNONYMS
tn tnthose; kmndesired objects; harithe Lord; dadytwill award;
yn ynwhatsoever; kmayatedesires; janathe person;
rdhitabeing worshiped; yathas; evacertainly; eathe Lord;
tathsimilarly; pusmof men; phala-udayathe result.
TRANSLATION
The performer of the sacrifices [under karma-ka activities] achieves the
fulfillment of the desire for which he worships the Lord.
PURPORT
In the Bhagavad-gt the Lord says that He awards benedictions to the
worshiper according to his desire. The Supreme Personality of Godhead gives
all living entities conditioned within this material world full freedom to act in
their own way. But to His devotee He says that instead of working in that way,
it is better to surrender unto Him, for He will take charge of the devotee. That
is the difference between a devotee and a fruitive actor. The fruitive actor
enjoys only the fruits of his own activities, but a devotee, being under the
guidance of the Supreme Lord, simply advances in devotional service to
achieve the ultimate goal of lifeto go back home, back to Godhead. The
significant word in this verse is kmn, which means "sense gratificatory
desires." A devotee is devoid of all kmn. He is anybhilit-nya: a devotee
is always devoid of all desires for sense gratification. His only aim is to satisfy
or gratify the senses of the Lord. That is the difference between a karm and a
devotee.
TEXT 35
777
$ HF H FF l
B H H8 HH ll 7 ll
iti vyavasit viprs
tasya rja prajtaye
puroa niravapan
ipi-viya viave
SYNONYMS
itithus; vyavasithaving decided; viprthe brhmaas; tasyahis;
rjaof the king; prajtayefor the purpose of getting a son;
puroamthe paraphernalia of sacrifice; niravapanoffered;
ipi-viyato the Lord, who is situated in the sacrificial fire; viaveto
Lord Viu.
TRANSLATION
Thus for the sake of a son for King Aga, they decided to offer oblations to
Lord Viu, who is situated in the hearts of all living entities.
PURPORT
According to sacrificial rituals, animals are sometimes sacrificed in the
yaja arena. Such animals are sacrificed not to kill them but to give them new
life. Such action was an experiment to observe whether the Vedic mantras
were being properly pronounced. Sometimes small animals are killed in a
medical laboratory to investigate therapeutic effects. In a medical clinic, the
animals are not revived, but in the yaja arena, when animals were sacrificed,
they were again given life by the potency of Vedic mantras. The word
ipi-viya appears in this verse. ipi means "the flames of the sacrifice." In the
778
sacrificial fire if the oblations are offered into the flames, then Lord Viu is
situated there in the form of the flames. Therefore Lord Viu is known as
ipivia.
TEXT 36
F 9 3F~ N l
F{" F ll ll
tasmt purua uttasthau
hema-mly amalmbara
hiramayena ptrea
siddham dya pyasam
SYNONYMS
tasmtfrom that fire; puruaa person; uttasthauappeared;
hema-mlwith a golden garland; amala-ambarain white garments;
hiramayenagolden; ptreawith a pot; siddhamcooked;
dyacarrying; pyasamrice boiled in milk.
TRANSLATION
As soon as the oblation was offered in the fire, a person appeared from the
fire altar wearing a golden garland and a white dress. He was carrying a golden
pot filled with rice boiled in milk.
TEXT 37
F H H& " l
779
H " " 3"' ll O ll
sa viprnumato rj
ghtvjalinaudanam
avaghrya mud yukta
prdt patny udra-dh
SYNONYMS
sahe; vipraof the brhmaas; anumatataking permission; rjthe
King; ghtvtaking; ajalinin his joined palms; odanamrice boiled in
milk; avaghryaafter smelling; mudwith great delight; yuktafixed;
prdtoffered; patnyaito his wife; udra-dhliberal-minded.
TRANSLATION
The King was very liberal, and after taking permission from the priests, he
took the preparation in his joined palms, and after smelling it he offered a
portion to his wife.
PURPORT
The word udra-dh is significant in this connection. The wife of the King,
Sunth, was not fit to accept this benediction, yet the King was so liberal that
without hesitation he offered to his wife the boiled rice in milk prasda
received from the yaja-purua. Of course, everything is designed by the
Supreme Personality of Godhead. As will be explained in later verses, this
incident was not very favorable for the King. Since the King was very liberal,
the Supreme Personality of Godhead, in order to increase his detachment from
this material world, willed that a cruel son be born of the Queen so that the
King would have to leave home. As stated above, Lord Viu fulfills the desires
of the karms as they desire, but the Lord fulfills the desire of a devotee in a
780
different way so that the devotee may gradually come to Him. This is
confirmed in the Bhagavad-gt (dadmi buddhi-yoga ta yena mm upaynti
te). The Lord gives the devotee the opportunity to make progress further and
further so that he may come back home, back to Godhead.
TEXT 38
F FH H "' l
d 3H d F 9 H ' ll ll
s tat pu-savana rj
prya vai patyur dadhe
garbha kla upvtte
kumra suuve 'praj
SYNONYMS
sshe; tatthat food; pum-savanamwhich produces a male child;
rjthe Queen; pryaeating; vaiindeed; patyufrom the husband;
dadheconceived; garbhampregnancy; klewhen the due time;
upvtteappeared; kumrama son; suuvegave birth to; aprajhaving
no son.
TRANSLATION
Although the Queen had no son, after eating that food, which had the power
to produce a male child, she became pregnant by her husband, and in due course
of time she gave birth to a son.
PURPORT
Among the ten kinds of purificatory processes, one is pu-savanam, in
781
which the wife is offered some prasda, or remnants of foodstuff offered to
Lord Viu, so that after sexual intercourse with her husband she may
conceive a child.
TEXT 39
F N H 9 H l
' H H"' d ll \ ll
sa bla eva puruo
mtmaham anuvrata
adharmodbhava mtyu
tenbhavad adhrmika
SYNONYMS
sathat; blachild; evacertainly; puruamale;
mt-mahammaternal grandfather; anuvrataa follower of; adharmaof
irreligion; aafrom a portion; udbhavamwho appeared; mtyumdeath;
tenaby this; abhavathe became; adhrmikairreligious.
TRANSLATION
That boy was born partially in the dynasty of irreligion. His grandfather was
death personified, and the boy grew up as his follower; he became a greatly
irreligious person.
PURPORT
The child's mother, Sunth, was the daughter of death personified.
Generally the daughter receives the qualifications of her father, and the son
acquires those of the mother. So, according to the axiomatic truth that things
782
equal to the same thing are equal to one another, the child born of King Aga
became the follower of his maternal grandfather. According to smti-stra, a
child generally follows the principles of his maternal uncle's house. Nar
mtula-karma means that a child generally follows the qualities of his maternal
family. If the maternal family is very corrupt or sinful, the child, even though
born of a good father, becomes a victim of the maternal family. According to
Vedic civilization, therefore, before the marriage takes place an account is
taken of both the boy's and girl's families. If according to astrological
calculation the combination is perfect, then marriage takes place. Sometimes,
however, there is a mistake, and family life becomes frustrating.
It appears that King Aga did not get a very good wife in Sunth because
she was the daughter of death personified. Sometimes the Lord arranges an
unfortunate wife for His devotee so that gradually, due to family
circumstances, the devotee becomes detached from his wife and home and
makes progress in devotional life. It appears that by the arrangement of the
Supreme Personality of Godhead, King Aga, although a pious devotee, got an
unfortunate wife like Sunth and later on a bad child like Vena. But the
result was that he got complete freedom from the entanglement of family life
and left home to go back to Godhead.
TEXT 40
F F U H = l
F' " H 'FH A ll H ll
sa arsanam udyamya
mgayur vana-gocara
hanty asdhur mgn dnn
veno 'sv ity arauj jana
783
SYNONYMS
sathat boy of the name Vena; arsanamhis bow; udyamyataking up;
mgayuthe hunter; vana-gocaragoing into the forest; hantiused to
kill; asdhubeing very cruel; mgndeer; dnnpoor; venaVena;
asauthere he is; itithus; arautwould cry; janaall the people.
TRANSLATION
After fixing his bow and arrow, the cruel boy used to go to the forest and
unnecessarily kill innocent deer, and as soon as he came all the people would
cry, "Here comes cruel Vena! Here comes cruel Vena!"
PURPORT
Katriyas are allowed to hunt in the forest for the purpose of learning the
killing art, not to kill animals for eating or for any other purpose. The katriya
kings were sometimes expected to cut off the head of a culprit in the state. For
this reason the katriyas were allowed to hunt in the forest. Because this son of
King Aga, Vena, was born of a bad mother, he was very cruel, and he used to
go to the forest and unnecessarily kill the animals. All the neighboring
inhabitants would be frightened by his presence, and they would call, "Here
comes Vena! Here comes Vena!" So from the beginning of his life he was
fearful to the citizens.
TEXT 41
B B N HF" l
FQ ll H! ll
kre krato bln
784
vayasyn atidrua
prasahya niranukroa
pau-mram amrayat
SYNONYMS
krein the playground; kratawhile playing; blnboys;
vayasynof his age; ati-druavery cruel; prasahyaby force;
niranukroamerciless; pau-mramas if slaughtering animals;
amrayatkilled.
TRANSLATION
The boy was so cruel that while playing with young boys of his age he would
kill them very mercilessly, as if they were animals meant for slaughter.
TEXT 42
H= F H H' l
" F d FF " ll H- ll
ta vicakya khala putra
sanair vividhair npa
yad na situ kalpo
bham st sudurman
SYNONYMS
tamhim; vicakyaobserving; khalamcruel; putramson; sanaiby
punishments; vividhaidifferent kinds of; npathe King; yadwhen;
nanot; situmto bring under control; kalpawas able; bhamgreatly;
785
stbecame; su-durmanaggrieved.
TRANSLATION
After seeing the cruel and merciless behavior of his son, Vena, King Aga
punished him in different ways to reform him, but was unable to bring him to
the path of gentleness. He thus became greatly aggrieved.
TEXT 43
= " H ' ' l
d" " H" " ll H ll
pryebhyarcito devo
ye 'praj gha-medhina
kad-apatya-bhta dukha
ye na vindanti durbharam
SYNONYMS
pryeaprobably; abhyarcitawas worshiped; devathe Lord; yethey
who; aprajwithout a son; gha-medhinapersons living at home;
kad-apatyaby a bad son; bhtamcaused; dukhamunhappiness; yethey
who; nanot; vindantisuffer; durbharamunbearable.
TRANSLATION
The King thought to himself: Persons who have no son are certainly
fortunate. They must have worshiped the Lord in their previous lives so that
they would not have to suffer the unbearable unhappiness caused by a bad son.
786
TEXT 44
F d ' > l
H ' FH 9 'd ll HH ll
yata ppyas krtir
adharma ca mahn nm
yato virodha sarve
yata dhir anantaka
SYNONYMS
yataon account of a bad son; ppyassinful; krtireputation;
adharmairreligion; caalso; mahngreat; nmof men; yatafrom
which; virodhaquarrel; sarvemof all people; yatafrom which;
dhianxiety; anantakaendless.
TRANSLATION
A sinful son causes a person's reputation to vanish. His irreligious activities
at home cause irreligion and quarrel among everyone, and this creates only
endless anxiety.
PURPORT
It is said that a married couple must have a son, otherwise their family life is
void. But a son born without good qualities is as good as a blind eye. A blind
eye has no use for seeing, but it is simply unbearably painful. The King
therefore thought himself very unfortunate to have such a bad son.
TEXT 45
787
dF " H N' l
B N "~ =l " ll H7 ll
kas ta prajpadea vai
moha-bandhanam tmana
paito bahu manyeta
yad-arth klead gh
SYNONYMS
kawho; tamhim; praj-apadeamson in name only; vaicertainly;
mohaof illusion; bandhanambondage; tmanafor the soul;
paitaintelligent man; bahu manyetawould value; yat-arthbecause
of whom; klea-dpainful; ghhome.
TRANSLATION
Who, if he is considerate and intelligent, would desire such a worthless son?
Such a son is nothing but a bond of illusion for the living entity, and he makes
one's home miserable.
TEXT 46
d" H F"= " l
H U =l H ll H ll
kad-apatya vara manye
sad-apatyc chuc padt
nirvidyeta ghn martyo
yat-klea-nivah gh
788
SYNONYMS
kad-apatyambad son; varambetter; manyeI think; sat-apatytthan a
good son; ucmof grief; padtthe source; nirvidyetabecomes detached;
ghtfrom home; martyaa mortal man; yatbecause of whom;
klea-nivahhellish; ghhome.
TRANSLATION
Then the King thought: A bad son is better than a good son because a good
son creates an attachment for home, whereas a bad son does not. A bad son
creates a hellish home from which an intelligent man naturally becomes very
easily detached.
PURPORT
The King began to think in terms of attachment and detachment from
one's material home. According to Prahlda Mahrja, the material home is
compared to a blind well. If a man falls down into a blind well, it is very
difficult to get out of it and begin life again. Prahlda Mahrja has advised
that one give up this blind well of home life as soon as possible and go to the
forest to take shelter of the Supreme Personality of Godhead. According to
Vedic civilization, this giving up of home by vnaprastha and sannysa is
compulsory. But people are so attached to their homes that even up to the
point of death they do not like to retire from home life. King Aga, therefore,
thinking in terms of detachment, accepted his bad son as a good impetus for
detachment from home life. He therefore considered his bad son his friend
since he was helping him become detached from his home. Ultimately one has
to learn how to detach oneself from attachment to material life; therefore, if a
bad son, by his bad behavior, helps a householder to go away from home, it is a
boon.
789
TEXT 47
H F H
~ 3~ " " l
='" '
H H F H F R ll HO ll
eva sa nirvia-man npo ghn
nitha utthya mahodayodayt
alabdha-nidro 'nupalakito nbhir
hitv gato vena-suva prasuptm
SYNONYMS
evamthus; sahe; nirvia-manbeing indifferent in mind;
npaKing Aga; ghtfrom home; nithein the dead of night;
utthyagetting up; mah-udaya-udaytopulent by the blessings of great
souls; alabdha-nidrabeing without sleep; anupalakitawithout being
seen; nbhiby people in general; hitvgiving up; gatawent off;
vena-suvamthe mother of Vena; prasuptmsleeping deeply.
TRANSLATION
Thinking like that, King Aga could not sleep at night. He became
completely indifferent to household life. Once, therefore, in the dead of night,
he got up from bed and left Vena's mother [his wife], who was sleeping deeply.
He gave up all attraction for his greatly opulent kingdom, and, unseen by
anyone, he very silently gave up his home and opulence and proceeded towards
the forest.
790
PURPORT
In this verse the word mahodayodayt indicates that by the blessings of a
great soul one becomes materially opulent, but when one gives up attachment
to material wealth, that should be considered an even greater blessing from the
great souls. It was not a very easy task for the King to give up his opulent
kingdom and young, faithful wife, but it was certainly a great blessing of the
Supreme Personality of Godhead that he could give up the attachment and go
out to the forest without being seen by anyone. There are many instances of
great souls' leaving home in this way in the dead of night, giving up
attachment for home, wife and money.
TEXT 48
H H U
F 9" l
H= dd
~ " 9 d ll H ll
vijya nirvidya gata pati praj
purohitmtya-suhd-gadaya
vicikyur urvym atioka-ktar
yath nigha purua kuyogina
SYNONYMS
vijyaafter understanding; nirvidyabeing indifferent; gatamhad left;
patimthe King; prajall the citizens; purohitapriests;
mtyaministers; suhtfriends; gaa-dayaand people in general;
vicikyusearched; urvymon the earth; ati-oka-ktarbeing greatly
791
aggrieved; yathjust as; nighamconcealed; puruamthe Supersoul;
ku-yoginainexperienced mystics.
TRANSLATION
When it was understood that the King had indifferently left home, all the
citizens, priests, ministers, friends, and people in general were greatly aggrieved.
They began to search for him all over the world, just as a less experienced
mystic searches out the Supersoul within himself.
PURPORT
The example of searching for the Supersoul within the heart by the less
intelligent mystics is very instructive. The Absolute Truth is understood in
three different features, namely impersonal Brahman, localized Paramtm,
and the Supreme Personality of Godhead. Such kuyogina, or less intelligent
mystics, can by mental speculation reach the point of the impersonal
Brahman, but they cannot find the Supersoul, who is sitting within each living
entity. When the King left, it was certain that he was staying somewhere else,
but because the citizens did not know how to find him they were frustrated
like the less intelligent mystics.
TEXT 49
"H
U F l
9 F HU F H
H " H HH ll H\ ll
alakayanta padav prajpater
hatodyam pratyupastya te purm
792
n sametn abhivandya sravo
nyavedayan paurava bhart-viplavam
SYNONYMS
alakayantanot finding; padavmany trace; prajpateof King Aga;
hata-udyamhaving become disappointed; pratyupastyaafter returning;
tethose citizens; purmto the city; nthe great sages;
sametnassembled; abhivandyaafter making respectful obeisances;
sa-aravawith tears in their eyes; nyavedayaninformed; pauravaO
Vidura; bhartof the King; viplavamthe absence.
TRANSLATION
When the citizens could not find any trace of the King after searching for
him everywhere, they were very disappointed, and they returned to the city,
where all the great sages of the country assembled because of the King's
absence. With tears in their eyes the citizens offered respectful obeisances and
informed the sages in full detail that they were unable to find the King
anywhere.
Thus end the Bhaktivedanta purports of the Fourth Canto, Thirteenth Chapter, of
the rmad-Bhgavatam, entitled "Description of the Descendants of Dhruva
Mahrja."
14. The Story of King Vena
793
TEXT 1
3H=
H"F d " l
R F H F ll ! ll
maitreya uvca
bhgv-dayas te munayo
lokn kema-darina
goptary asati vai n
payanta pau-smyatm
SYNONYMS
maitreya uvcathe great sage Maitreya continued; bhgu-dayaheaded
by Bhgu; teall of them; munayathe great sages; loknmof the people;
kema-darinawho always aspire for the welfare; goptarithe King;
asatibeing absent; vaicertainly; nmof all the citizens;
payantahaving understood; pau-smyatmexistence on the level of the
animals.
TRANSLATION
The great sage Maitreya continued: O great hero Vidura, the great sages,
headed by Bhgu, were always thinking of the welfare of the people in general.
When they saw that in the absence of King Aga there was no one to protect
the interests of the people, they understood that without a ruler the people
would become independent and nonregulated.
PURPORT
In this verse the significant word is kema-darina, which refers to those
794
who are always looking after the welfare of the people in general. All the great
sages headed by Bhgu were always thinking of how to elevate all the people of
the universe to the spiritual platform. Indeed, they advised the kings of every
planet to rule the people with that ultimate goal of life in mind. The great
sages used to advise the head of the state, or the king, and he used to rule the
populace in accordance with their instruction. After the disappearance of
King Aga, there was no one to follow the instructions of the great sages.
Consequently all the citizens became unruly, so much so that they could be
compared to animals. As described in Bhagavad-gt (4.13), human society must
be divided into four orders according to quality and work. In every society
there must be an intelligent class, administrative class, productive class and
worker class. In modern democracy these scientific divisions are turned
topsy-turvy, and by vote dras, or workers, are chosen for administrative
posts. Having no knowledge of the ultimate goal of life, such persons
whimsically enact laws without knowledge of life's purpose. The result is that
no one is happy.
TEXT 2
H F ~ N QH" l
d F H 9 H ll - ll
vra-mtaram hya
sunth brahma-vdina
prakty-asammata venam
abhyaican pati bhuva
SYNONYMS
vraof Vena; mtarammother; hyacalling; sunthmof the name
Sunth; brahma-vdinathe great sages learned in the Vedas; praktiby
795
the ministers; asammatamnot approved of; venamVena;
abhyaicanenthroned; patimthe master; bhuvaof the world.
TRANSLATION
The great sages then called for the Queen Mother, Sunth, and with her
permission they installed Vena on the throne as master of the world. All the
ministers, however, disagreed with this.
TEXT 3
H F H F l
" FH FU F F $HH ll ll
rutv npsana-gata
venam atyugra-sanam
nililyur dasyava sadya
sarpa-trast ivkhava
SYNONYMS
rutvafter hearing; npaof the King; sana-gatamascended to the
throne; venamVena; ativery; ugrasevere; sanampunisher;
nililyuhid themselves; dasyavaall the thieves; sadyaimmediately;
sarpafrom snakes; trastbeing afraid; ivalike; khavarats.
TRANSLATION
It was already known that Vena was very severe and cruel; therefore, as
soon as all the thieves and rogues in the state heard of his ascendance to the
royal throne, they became very much afraid of him. Indeed, they hid themselves
796
here and there as rats hide themselves from snakes.
PURPORT
When the government is very weak, rogues and thieves flourish. Similarly,
when the government is very strong, all the thieves and rogues disappear or
hide themselves. Of course Vena was not a very good king, but he was known
to be cruel and severe. Thus the state at least became freed from thieves and
rogues.
TEXT 4
F ^" F~ 3{ '8H l
H F=' FH FH ll H ll
sa rha-npa-sthna
unnaddho 'a-vibhtibhi
avamene mah-bhgn
stabdha sambhvita svata
SYNONYMS
saKing Vena; rhaascended to; npa-sthnathe seat of the king;
unnaddhavery proud; aaeight; vibhtibhiby opulences;
avamenebegan to insult; mah-bhgngreat personalities;
stabdhainconsiderate; sambhvitaconsidered great; svataby himself.
TRANSLATION
When the King ascended to the throne, he became all-powerful with eight
kinds of opulences. Consequently he became too proud. By virtue of his false
prestige, he considered himself to be greater than anyone. Thus he began to
797
insult great personalities.
PURPORT
In this verse the word aa-vibhtibhi, meaning "by eight opulences," is very
important. The king is supposed to possess eight kinds of opulences. By dint of
mystic yoga practice, kings generally acquired these eight opulences. These
kings were called rjaris, kings who were also great sages. By practicing mystic
yoga, a rjari could become smaller than the smallest, greater than the
greatest, and could get whatever he desired. A rjari could also create a
kingdom, bring everyone under his control and rule everyone. These were
some of the opulences of a king. King Vena, however, was not practiced in
yoga, but he became very proud of his royal position nonetheless. Because he
was not very considerate, he began to misuse his power and insult great
personalities.
TEXT 5
H "' 3F S d $H l
< ~F~ dH "F ll 7 ll
eva madndha utsikto
nirakua iva dvipa
paryaan ratham sthya
kampayann iva rodas
SYNONYMS
evamthus; mada-andhabeing blind with power; utsiktaproud;
nirakuauncontrolled; ivalike; dvipaan elephant;
paryaantraveling; rathama chariot; sthyahaving mounted;
798
kampayancausing to tremble; ivaindeed; rodasthe sky and earth.
TRANSLATION
When he became overly blind due to his opulences, King Vena mounted a
chariot and, like an uncontrolled elephant, began to travel through the
kingdom, causing the sky and earth to tremble wherever he went.
TEXT 6
8 " H= l
$ H{ 9 FH ll ll
na yaavya na dtavya
na hotavya dvij kvacit
iti nyavrayad dharma
bher-ghoea sarvaa
SYNONYMS
nanot; yaavyamany sacrifices can be performed; nanot;
dtavyamany charity can be given; nanot; hotavyamany clarified butter
can be offered; dvijO twice-born; kvacitat any time; itithus;
nyavrayathe stopped; dharmamthe procedures of religious principles;
bherof kettledrums; ghoeawith the sound; sarvaaeverywhere.
TRANSLATION
All the twice-born [brhmaas] were forbidden henceforward to perform any
sacrifice, and they were also forbidden to give charity or offer clarified butter.
Thus King Vena sounded kettledrums throughout the countryside. In other
799
words, he stopped all kinds of religious rituals.
PURPORT
What was committed by King Vena many years ago is at present being
carried out by atheistic governments all over the world. The world situation is
so tense that at any moment governments may issue declarations to stop
religious rituals. Eventually the world situation will become so degraded that it
will be impossible for pious men to live on the planet. Therefore sane people
should execute Ka consciousness very seriously, so that they can go back
home, back to Godhead, without having to further suffer the miserable
conditions predominant in this universe.
TEXT 7
H FH " H F H= 8 l
H dF d = F F ll O ll
venasyvekya munayo
durvttasya viceitam
vimya loka-vyasana
kpayocu sma satria
SYNONYMS
venasyaof King Vena; vekyaafter observing; munayaall the great
sages; durvttasyaof the great rogue; viceitamactivities;
vimyaconsidering; loka-vyasanamdanger to the people in general;
kpayout of compassion; cutalked; smain the past; satriathe
performers of sacrifices.
800
TRANSLATION
Therefore all the great sages assembled together and, after observing cruel
Vena's atrocities, concluded that a great danger and catastrophe was
approaching the people of the world. Thus out of compassion they began to talk
amongst themselves, for they themselves were the performers of the sacrifices.
PURPORT
Before King Vena was enthroned, all the great sages were very much
anxious to see to the welfare of society. When they saw that King Vena was
most irresponsible, cruel and atrocious, they again began to think of the
welfare of the people. It should be understood that sages, saintly persons and
devotees are not unconcerned with the people's welfare. Ordinary karms are
busy acquiring money for sense gratification, and ordinary jns are socially
aloof when they speculate on liberation, but actual devotees and saintly
persons are always anxious to see how the people can be made happy both
materially and spiritually. Therefore the great sages began to consult one
another on how to get out of the dangerous atmosphere created by King Vena.
TEXT 8
3 R dF F l
" "R $H Fd ll ll
aho ubhayata prpta
lokasya vyasana mahat
druy ubhayato dpte
iva taskara-playo
801
SYNONYMS
ahoalas; ubhayatafrom both directions; prptamreceived; lokasyaof
the people in general; vyasanamdanger; mahatgreat; druia log;
ubhayatafrom both sides; dpteburning; ivalike; taskarafrom thieves
and rogues; playoand from the king.
TRANSLATION
When the great sages consulted one another, they saw that the people were
in a dangerous position from both directions. When a fire blazes on both ends of
a log, the ants in the middle are in a very dangerous situation. Similarly, at that
time the people in general were in a dangerous position due to an irresponsible
king on one side and thieves and rogues on the other.
TEXT 9
d" 9 d " l
'F HU d~ FFHF " ll \ ll
arjaka-bhayd ea
kto rjtad-arhaa
tato 'py sd bhaya tv adya
katha syt svasti dehinm
SYNONYMS
arjakabeing without a king; bhaytout of fear; eathis Vena;
ktawas made; rjthe king; a-tat-arhaathough not qualified for it;
tatafrom him; apialso; stthere was; bhayamdanger; tuthen;
adyanow; kathamhow; sytcan there be; svastihappiness;
802
dehinmof the people in general.
TRANSLATION
Thinking to save the state from irregularity, the sages began to consider that
it was due to a political crisis that they made Vena king although he was not
qualified. But alas, now the people were being disturbed by the king himself.
Under such circumstances, how could the people be happy?
PURPORT
In Bhagavad-gt (18.5) it is stated that even in the renounced order one
should not give up sacrifice, charity and penance. The brahmacrs must
perform sacrifices, the ghasthas must give in charity, and those in the
renounced order of life (the vnaprasthas and sannyss) must practice
penance and austerities. These are the procedures by which everyone can be
elevated to the spiritual platform. When the sages and saintly persons saw that
King Vena had stopped all these functions, they became concerned about the
people's progress. Saintly people preach God consciousness, or Ka
consciousness, because they are anxious to save the general populace from the
dangers of animalistic life. There must be a good government to see that the
citizens are actually executing their religious rituals, and thieves and rogues
must be curbed. When this is done, the people can advance peacefully in
spiritual consciousness and make their lives successful.
TEXT 10
H 9 9dF~ l
H d H F ~ FH ll ! ll
aher iva paya-poa
803
poakasypy anartha-bht
vena praktyaiva khala
sunth-garbha-sambhava
SYNONYMS
aheof a snake; ivalike; payawith milk; poathe maintaining;
poakasyaof the maintainer; apieven; anarthaagainst the interest;
bhtbecomes; venaKing Vena; praktyby nature; evacertainly;
khalamischievous; sunthof Sunth, Vena's mother; garbhathe womb;
sambhavaborn of.
TRANSLATION
The sages began to think within themselves: Because he was born from the
womb of Sunth, King Vena is by nature very mischievous. Supporting this
mischievous king is exactly like maintaining a snake with milk. Now he has
become a source of all difficulties.
PURPORT
Saintly persons are generally aloof from social activities and the
materialistic way of life. King Vena was supported by the saintly persons just to
protect the citizens from the hands of rogues and thieves, but after his
ascendance to the throne, he became a source of trouble to the sages. Saintly
people are especially interested in performing sacrifices and austerities for the
advancement of spiritual life, but Vena, instead of being obliged because of the
saints' mercy, turned out to be their enemy because he prohibited them from
executing their ordinary duties. A serpent who is maintained with milk and
bananas simply stores poison in his teeth and awaits the day to bite his master.
TEXT 11
804
^ F F H l
~ FH F Fd F ll !! ll
nirpita praj-pla
sa jighsati vai praj
tathpi sntvayemmu
nsms tat-ptaka spet
SYNONYMS
nirpitaappointed; praj-plathe king; sahe; jighsatidesires to
harm; vaicertainly; prajthe citizens; tath apinevertheless;
sntvayemawe should pacify; amumhim; nanot; asmnus; tathis;
ptakamsinful result; spetmay touch.
TRANSLATION
We appointed this Vena king of the state in order to give protection to the
citizens, but now he has become the enemy of the citizens. Despite all these
discrepancies, we should at once try to pacify him. By doing so, we may not be
touched by the sinful results caused by him.
PURPORT
The saintly sages elected King Vena to become king, but he proved to be
mischievous; therefore the sages were very much afraid of incurring sinful
reaction. The law of karma prohibits a person even to associate with a
mischievous individual. By electing Vena to the throne, the saintly sages
certainly associated with him. Ultimately King Vena became so mischievous
that the saintly sages actually became afraid of becoming contaminated by his
activities. Thus before taking any action against him, the sages tried to pacify
805
and correct him so that he might turn from his mischief.
TEXT 12
F" H H 'F d l
FH " H= ' d l
d'qF"' " FH F ll !- ll
tad-vidvadbhir asad-vtto
veno 'smbhi kto npa
sntvito yadi no vca
na grahyaty adharma-kt
loka-dhikkra-sandagdha
dahiyma sva-tejas
SYNONYMS
tathis mischievous nature; vidvadbhiaware of; asat-vttaimpious;
venaVena; asmbhiby us; ktawas made; npaking;
sntvita(in spite of) being pacified; yadiif; naour; vcamwords;
nanot; grahyatihe will accept; adharma-ktthe most mischievous;
loka-dhik-kraby public condemnation; sandagdhamburned;
dahiymawe shall burn; sva-tejasby our prowess.
TRANSLATION
The saintly sages continued thinking: Of course we are completely aware of
his mischievous nature. Yet nevertheless we enthroned Vena. If we cannot
persuade King Vena to accept our advice, he will be condemned by the public,
and we will join them. Thus by our prowess we shall burn him to ashes.
806
PURPORT
Saintly persons are not interested in political matters, yet they are always
thinking of the welfare of the people in general. Consequently they sometimes
have to come down to the political field and take steps to correct the
misguided government or royalty. However, in Kali-yuga, saintly persons are
not as powerful as they previously were. They used to be able to burn any
sinful man to ashes by virtue of their spiritual prowess. Now saintly persons
have no such power due to the influence of the age of Kali. Indeed, the
brhmaas do not even have the power to perform sacrifices in which animals
are put into a fire to attain a new life. Under these circumstances, instead of
actively taking part in politics, saintly persons should engage in chanting the
mah-mantra, Hare Ka. By the grace of Lord Caitanya, by simply chanting
this Hare Ka mah-mantra, the general populace can derive all benefits
without political implications.
TEXT 13
H'HF "H l
3H N H H FHH = F ll ! ll
evam adhyavasyaina
munayo gha-manyava
upavrajybruvan vena
sntvayitv ca smabhi
SYNONYMS
evamthus; adhyavasyahaving decided; enamhim; munayathe great
sages; gha-manyavaconcealing their anger; upavrajyahaving
approached; abruvanspoke; venamto King Vena; sntvayitvafter
807
pacifying; caalso; smabhiwith sweet words.
TRANSLATION
The great sages, having thus decided, approached King Vena. Concealing
their real anger, they pacified him with sweet words and then spoke as follows.
TEXT 14
3=
H N ' U H l
Nd H HH' ll !H ll
munaya cu
npa-varya nibodhaitad
yat te vijpayma bho
yu-r-bala-krtn
tava tta vivardhanam
SYNONYMS
munaya cuthe great sages said; npa-varyaO best of the kings;
nibodhakindly try to understand; etatthis; yatwhich; teto you;
vijpaymawe shall instruct; bhoO King; yuduration of life;
ropulences; balastrength; krtnmgood reputation; tavayour;
ttadear son; vivardhanamwhich will increase.
TRANSLATION
The great sages said: Dear King, we have come to give you good advice.
Kindly hear us with great attention. By doing so, your duration of life and your
808
opulence, strength and reputation will increase.
PURPORT
According to Vedic civilization, in a monarchy the king is advised by
saintly persons and sages. By taking their advice, he can become the greatest
executive power, and everyone in his kingdom will be happy, peaceful and
prosperous. The great kings were very responsible in taking the instructions
given by great saintly personalities. The kings used to accept the instructions
given by great sages like Parara, Vysadeva, Nrada, Devala and Asita. In
other words, they would first accept the authority of saintly persons and then
execute their monarchical power. Unfortunately, in the present age of Kali,
the head of government does not follow the instructions given by the saintly
persons; therefore neither the citizens nor the men of government are very
happy. Their duration of life is shortened, and almost everyone is wretched
and bereft of bodily strength and spiritual power. If citizens want to be happy
and prosperous in this democratic age, they should not elect rascals and fools
who have no respect for saintly persons.
TEXT 15
' = F HS dN { l
d H d H~F l ll !7 ll
dharma carita pus
v-mana-kya-buddhibhi
lokn viokn vitaraty
athnantyam asaginm
SYNONYMS
dharmareligious principles; caritaexecuted; pusmto persons;
809
vkby words; manamind; kyabody; buddhibhiand by intelligence;
loknthe planets; vioknwithout misery; vitaratibestow;
athacertainly; nantyamunlimited happiness, liberation; asaginmto
those free from material influence.
TRANSLATION
Those who live according to religious principles and who follow them by
words, mind, body and intelligence are elevated to the heavenly kingdom, which
is devoid of all miseries. Being thus rid of the material influence, they achieve
unlimited happiness in life.
PURPORT
The saintly sages herein instruct that the king or head of government
should set an example by living a religious life. As stated in Bhagavad-gt,
religion means worshiping the Supreme Personality of Godhead. One should
not simply make a show of religious life, but should perform devotional service
perfectly with words, mind, body and good intelligence. By doing so, not only
will the king or government head rid himself of the contamination of the
material modes of nature, but the general public will also, and they will all
become gradually elevated to the kingdom of God and go back home, back to
Godhead. The instructions given herein serve as a summary of how the head of
government should execute his ruling power and thus attain happiness not
only in this life but also in the life after death.
TEXT 16
F H l
F H8 "H ll ! ll
810
sa te m vinaed vra
prajn kema-lakaa
yasmin vinae npatir
aivaryd avarohati
SYNONYMS
sathat spiritual life; teby you; mdo not; vinaetlet it be spoiled;
vraO hero; prajnmof the people; kema-lakaathe cause of
prosperity; yasminwhich; vinaebeing spoiled; npatithe king;
aivarytfrom opulence; avarohatifalls down.
TRANSLATION
The sages continued: O great hero, for this reason you should not be the
cause of spoiling the spiritual life of the general populace. If their spiritual life is
spoiled because of your activities, you will certainly fall down from your opulent
and royal position.
PURPORT
Formerly, in practically all parts of the world, there were monarchies, but
gradually as monarchy declined from the ideal life of religion to the godless life
of sense gratification, monarchies all over the world were abolished. However,
simply abolishing monarchy and replacing it with democracy is not sufficient
unless the government men are religious and follow in the footsteps of great
religious personalities.
TEXT 17
F_ > " l
811
~ N = " ll !O ll
rjann asdhv-amtyebhya
cordibhya praj npa
rakan yath bali ghann
iha pretya ca modate
SYNONYMS
rjanO King; asdhumischievous; amtyebhyafrom ministers;
cora-dibhyafrom thieves and rogues; prajthe citizens; npathe
king; rakanprotecting; yathaccordingly as; balimtaxes;
ghanaccepting; ihain this world; pretyaafter death; caalso;
modateenjoys.
TRANSLATION
The saintly persons continued: When the king protects the citizens from the
disturbances of mischievous ministers as well as from thieves and rogues, he
can, by virtue of such pious activities, accept taxes given by his subjects. Thus a
pious king can certainly enjoy himself in this world as well as in the life after
death.
PURPORT
The duty of a pious king is described very nicely in this verse. His first and
foremost duty is to give protection to the citizens from thieves and rogues as
well as from ministers who are no better than thieves and rogues. Formerly,
ministers were appointed by the king and were not elected. Consequently, if
the king was not very pious or strict, the ministers would become thieves and
rogues and exploit the innocent citizens. It is the king's duty to see that there is
no increase of thieves and rogues either in the government secretariat or in
812
the departments of public affairs. If a king cannot give protection to citizens
from thieves and rogues both in the government service and in public affairs,
he has no right to exact taxes from them. In other words, the king or the
government that taxes can levy taxes from the citizens only if the king or
government is able to give protection to the citizens from thieves and rogues.
In the Twelfth Canto of rmad-Bhgavatam (12.1.40) there is a description
of these thieves and rogues in government service. As stated, prajs te
bhakayiyanti mlecch rjanya-rpia: "These proud mlecchas [persons who
are less than dras]. representing themselves as kings, will tyrannize their
subjects, and their subjects, on the other hand, will cultivate the most vicious
practices. Thus practicing evil habits and behaving foolishly, the subjects will
be like their rulers." The idea is that in the democratic days of Kali-yuga, the
general population will fall down to the standard of dras. As stated (kalau
dra-sambhava), practically the whole population of the world will be dra.
A dra is a fourth-class man who is only fit to work for the three higher social
castes. Being fourth-class men, dras are not very intelligent. Since the
population is fallen in these democratic days, they can only elect a person in
their category, but a government cannot run very well when it is run by dras.
The second class of men, known as katriyas, are especially meant for
governing a country under the direction of saintly persons (brhmaas) who
are supposed to be very intelligent. In other ages-in Satya-yuga, Tret-yuga and
Dvpara-yuga-the general populace was not so degraded, and the head of
government was never elected. The king was the supreme executive
personality, and if he caught any ministers stealing like thieves and rogues, he
would at once have them killed or dismissed from service. As it was the duty of
the king to kill thieves and rogues, it was similarly his duty to immediately kill
dishonest ministers in government service. By such strict vigilance, the king
could run the government very well, and the citizens would be happy to have
such a king. The conclusion is that unless the king is perfectly able to give
protection to the citizens from rogues and thieves, he has no right to levy taxes
from the citizens for his own sense gratification. However, if he gives all
813
protection to the citizens and levies taxes on them, he can live very happily
and peacefully in this life, and at the end of this life be elevated to the
heavenly kingdom or even to the Vaikuhas, where he will be happy in all
respects.
TEXT 18
F 8 = H H 9 l
$ FH ' H H ll ! ll
yasya rre pure caiva
bhagavn yaja-prua
ijyate svena dharmea
janair varramnvitai
SYNONYMS
yasyawhose; rrein the state or kingdom; purein the cities; caalso;
evacertainly; bhagavnthe Supreme Personality of Godhead;
yaja-pruawho is the enjoyer of all sacrifices; ijyateis worshiped;
svenatheir own; dharmeaby occupation; janaiby the people;
vara-ramathe system of eight social orders; anvitaiwho follow.
TRANSLATION
The king is supposed to be pious in whose state and cities the general
populace strictly observes the system of eight social orders of vara and rama,
and where all citizens engage in worshiping the Supreme Personality of
Godhead by their particular occupations.
PURPORT
814
The state's duty and the citizen's duty are very nicely explained in this
verse. The activities of the government head, or king, as well as the activities
of the citizens, should be so directed that ultimately everyone engages in
devotional service to the Supreme Personality of Godhead. The king, or
government head, is supposed to be the representative of the Supreme
Personality of Godhead and is therefore supposed to see that things go on
nicely and that the citizens are situated in the scientific social order comprised
of four varas and four ramas. In the Viu Pura it is stated that unless
people are educated or situated in the scientific social order comprised of four
varas (brhmaa, katriya, vaiya and dra) and four ramas (brahmacarya,
ghastha, vnaprastha and sannysa), society can never be considered real
human society, nor can it make any advancement towards the ultimate goal of
human life. It is the duty of the government to see that things go on in terms
of vara and rama. As stated herein, bhagavn yaja-pruathe Supreme
Personality of Godhead, Ka, is the yaja-prua. As stated in Bhagavad-gt
(5.29): bhoktra yaja-tapasm. Ka is the ultimate purpose of all sacrifice.
He is also the enjoyer of all sacrifices; therefore He is known as yaja-prua.
The word yaja-prua indicates Lord Viu or Lord Ka, or any Personality
of Godhead in the category of viu-tattva. In perfect human society, people
are situated in the orders of vara and rama and are engaged in worshiping
Lord Viu by their respective activities. Every citizen engaged in an
occupation renders service by the resultant actions of his activities. That is the
perfection of life. As stated in Bhagavad-gt (18.46):
yata pravttir bhtn
yena sarvam ida tatam
sva-karma tam abhyarcya
siddhi vindati mnava
"By worship of the Lord, who is the source of all beings and who is
all-pervading, man can, in the performance of his own duty, attain perfection."
Thus the brhmaas, katriyas, dras and vaiyas must execute their
815
prescribed duties as these duties are stated in the stras. In this way everyone
can satisfy the Supreme Personality of Godhead, Viu. The king, or
government head, has to see that the citizens are thus engaged. In other words,
the state or the government must not deviate from its duty by declaring that
the state is a secular one, which has no interest in whether or not the people
advance in varrama-dharma. Today people engaged in government service
and people who rule over the citizens have no respect for the
varrama-dharma. They complacently feel that the state is secular. In such a
government, no one can be happy. The people must follow the
varrama-dharma, and the king must see that they are following it nicely.
TEXT 19
F H H l
H B F ll !\ ll
tasya rjo mah-bhga
bhagavn bhta-bhvana
parituyati vivtm
tihato nija-sane
SYNONYMS
tasyawith him; rjathe king; mah-bhgaO noble one;
bhagavnthe Supreme Personality of Godhead; bhta-bhvanawho is the
original cause of the cosmic manifestation; parituyatibecomes satisfied;
viva-tmthe Supersoul of the entire universe; tihatabeing situated;
nija-sanein his own governing situation.
TRANSLATION
816
O noble one, if the king sees that the Supreme Personality of Godhead, the
original cause of the cosmic manifestation and the Supersoul within everyone, is
worshiped, the Lord will be satisfied.
PURPORT
It is a fact that the government's duty is to see that the Supreme Personality
of Godhead is satisfied by the activities of the people as well as by the activities
of the government. There is no possibility of happiness if the government or
citizenry have no idea of Bhagavn, the Supreme Personality of Godhead, who
is the original cause of the cosmic manifestation, or if they have no knowledge
of bhta-bhvana, who is vivtm, or the Supersoul, the soul of everyone's soul.
The conclusion is that without engaging in devotional service, neither the
citizens nor the government can be happy in any way. At the present moment
neither the king nor the governing body is interested in seeing that the people
are engaged in the devotional service of the Supreme Personality of Godhead.
Rather, they are more interested in advancing the machinery of sense
gratification. Consequently they are becoming more and more implicated in
the complex machinery of the stringent laws of nature. People should be freed
from the entanglement of the three modes of material nature, and the only
process by which this is possible is surrender unto the Supreme Personality of
Godhead. This is advised in Bhagavad-gt. Unfortunately neither the
government nor the people in general have any idea of this; they are simply
interested in sense gratification and in being happy in this life. The word
nija-sane ("in his own governmental duty") indicates that both the
government and the citizens are responsible for the execution of
varrama-dharma. Once the populace is situated in the varrama-dharma,
there is every possibility of real life and prosperity both in this world and in
the next.
TEXT 20
817
F F 8 d l
d F Q F N" ll - ll
tasmis tue kim aprpya
jagatm varevare
lok sapl hy etasmai
haranti balim dt
SYNONYMS
tasminwhen He; tueis satisfied; kimwhat; aprpyamimpossible to
achieve; jagatmof the universe; vara-varethe controller of the
controllers; lokthe inhabitants of the planets; saplwith their
presiding deities; hifor this reason; etasmaiunto Him; harantioffer;
balimparaphernalia for worship; dtwith great pleasure.
TRANSLATION
The Supreme Personality of Godhead is worshiped by the great demigods,
controllers of universal affairs. When He is satisfied, nothing is impossible to
achieve. For this reason all the demigods, presiding deities of different planets,
as well as the inhabitants of their planets, take great pleasure in offering all
kinds of paraphernalia for His worship.
PURPORT
All Vedic civilization is summarized in this verse: all living entities, either
on this planet or on other planets, have to satisfy the Supreme Personality of
Godhead by their respective duties. When He is satisfied, all necessities of life
are automatically supplied. In the Vedas it is also stated: eko bahn yo
vidadhti kmn (Kaha Upaniad 2.2.13). From the Vedas we understand that
He is supplying everyone's necessities, and we can actually see that the lower
818
animals, the birds and the bees, have no business or profession, yet they are
not dying for want of food. They are all living in nature's way, and they all
have the necessities of life providednamely eating, sleeping, mating and
defending.
Human society, however, has artificially created a type of civilization which
makes one forgetful of his relationship with the Supreme Personality of
Godhead. Modern society even enables one to forget the Supreme Personality
of Godhead's grace and mercy. Consequently modern civilized man is always
unhappy and in need of things. People do not know that the ultimate goal of
life is to approach Lord Viu and satisfy Him. They have taken this
materialistic way of life as everything and have become captivated by
materialistic activities. Indeed, their leaders are always encouraging them to
follow this path, and the general populace, being ignorant of the laws of God,
are following their blind leaders down the path of unhappiness. In order to
rectify this world situation, all people should be trained in Ka consciousness
and act in accordance with the varrama system. The state should also see
that the people are engaged in satisfying the Supreme Personality of Godhead.
This is the primary duty of the state. The Ka consciousness movement was
started to convince the general populace to adopt the best process by which to
satisfy the Supreme Personality of Godhead and thus solve all problems.
TEXT 21
FHdF
" l
H = H
FH" " ' F ll -! ll
ta sarva-lokmara-yaja-sagraha
traymaya dravyamaya tapomayam
819
yajair vicitrair yajato bhavya te
rjan sva-den anuroddhum arhasi
SYNONYMS
tamHim; sarva-lokain all planets; amarawith the predominating deities;
yajasacrifices; sagrahamwho accepts; tray-mayamthe sum total of
the three Vedas; dravya-mayamthe owner of all paraphernalia;
tapa-mayamthe goal of all austerity; yajaiby sacrifices;
vicitraivarious; yajataworshiping; bhavyafor elevation; teyour;
rjanO King; sva-denyour countrymen; anuroddhumto direct;
arhasiyou ought.
TRANSLATION
Dear King, the Supreme Personality of Godhead, along with the
predominating deities, is the enjoyer of the results of all sacrifices in all planets.
The Supreme Lord is the sum total of the three Vedas, the owner of everything,
and the ultimate goal of all austerity. Therefore your countrymen should engage
in performing various sacrifices for your elevation. Indeed, you should always
direct them towards the offering of sacrifices.
TEXT 22
9
H F d l
FH8 F 8 " H>
{ F H = 8 ll -- ll
yajena yumad-viaye dvijtibhir
vityamnena sur kal hare
820
svi sutu pradianti vchita
tad-dhelana nrhasi vra ceitum
SYNONYMS
yajenaby sacrifice; yumatyour; viayein the kingdom; dvijtibhiby
the brhmaas; vityamnenabeing performed; surall the demigods;
kalexpansions; hareof the Personality of Godhead; su-ibeing
properly worshiped; su-tuvery much satisfied; pradiantiwill give;
vchitamdesired result; tat-helanamdisrespect to them; nanot;
arhasiyou ought; vraO hero; ceitumto do.
TRANSLATION
When all the brhmaas engage in performing sacrifices in your kingdom, all
the demigods, who are plenary expansions of the Lord, will be very much
satisfied by their activities and will give you your desired result. Therefore, O
hero, do not stop the sacrificial performances. If you stop them, you will
disrespect the demigods.
TEXT 23
H 3H=
N N H ' ' l
H " H F ll - ll
vena uvca
bli bata yya v
adharme dharma-mnina
ye vttida pati hitv
jra patim upsate
821
SYNONYMS
venaKing Vena; uvcareplied; blichildish; bataoh; yyamall
of you; vindeed; adharmein irreligious principles;
dharma-mninaaccepting as religious; yeall of you who;
vttidamproviding maintenance; patimhusband; hitvgiving up;
jramparamour; patimhusband; upsateworship.
TRANSLATION
King Vena replied: You are not at all experienced. It is very much
regrettable that you are maintaining something which is not religious and are
accepting it as religious. Indeed, I think you are giving up your real husband,
who maintains you, and are searching after some paramour to worship.
PURPORT
King Vena was so foolish that he accused the saintly sages of being
inexperienced like small children. In other words, he was accusing them of not
having perfect knowledge. In this way he could reject their advice and make
accusations against them, comparing them to a woman who does not care for
her husband who maintains her but goes to satisfy a paramour who does not
maintain her. The purpose of this simile is apparent. It is the duty of the
katriyas to engage the brhmaas in different types of religious activities, and
the king is supposed to be the maintainer of the brhmaas. If the brhmaas
do not worship the king but instead go to the demigods, they are as polluted as
unchaste women.
TEXT 24
H " ^ l
822
H" " d = ll -H ll
avajnanty am mh
npa-rpiam varam
nnuvindanti te bhadram
iha loke paratra ca
SYNONYMS
avajnantidisrespect; amthose (who); mhbeing ignorant;
npa-rpiamin the form of the king; varamthe Personality of Godhead;
nanot; anuvindantiexperience; tethey; bhadramhappiness; ihain
this; lokeworld; paratraafter death; caalso.
TRANSLATION
Those who, out of gross ignorance, do not worship the king, who is actually
the Supreme Personality of Godhead, experience happiness neither in this
world nor in the world after death.
TEXT 25
d 9 H " l
m H" ~ d 9 ll -7 ll
ko yaja-puruo nma
yatra vo bhaktir d
bhart-sneha-vidr
yath jre kuyoitm
SYNONYMS
823
kawho (is); yaja-puruathe enjoyer of all sacrifices; nmaby name;
yatraunto whom; vayour; bhaktidevotional service; dso great;
bhartfor the husband; snehaaffection; vidrmbereft of; yathlike;
jreunto the paramour; ku-yoitmof unchaste women.
TRANSLATION
You are so much devoted to the demigods, but who are they? Indeed, your
affection for these demigods is exactly like the affection of an unchaste woman
who neglects her married life and gives all attention to her paramour.
TEXTS 26-27
H H $" H H l
'" F ll - ll
= = HN ' H H l
" H FH " H ll -O ll
viur virico giria
indro vyur yamo ravi
parjanyo dhanada soma
kitir agnir apmpati
ete cnye ca vibudh
prabhavo vara-payo
dehe bhavanti npate
sarva-devamayo npa
SYNONYMS
viuLord Viu; viricaLord Brahm; giriaLord iva;
824
indraLord Indra; vyuVyu, the director of the air; yamaYama, the
superintendent of death; ravithe sun-god; parjanyathe director of
rainfall; dhana-daKuvera, the treasurer; somathe moon-god; kitithe
predominating deity of the earth; agnithe fire-god; apm-patiVarua,
the lord of waters; eteall these; caand; anyeothers; caalso;
vibudhdemigods; prabhavacompetent; vara-payoin both
benediction and curse; dehein the body; bhavantiabide; npateof the
king; sarva-devamayacomprising all demigods; npathe king.
TRANSLATION
Lord Viu; Lord Brahm; Lord iva; Lord Indra; Vyu, the master of air;
Yama, the superintendent of death; the sun-god; the director of rainfall;
Kuvera, the treasurer; the moon-god; the predominating deity of the earth;
Agni, the fire-god; Varua, the lord of waters, and all others who are great and
competent to bestow benedictions or to curse, all abide in the body of the king.
For this reason the king is known as the reservoir of all demigods, who are
simply parts and parcels of the king's body.
PURPORT
There are many demons who think of themselves as the Supreme and
present themselves as the directors of the sun, moon and other planets. This is
all due to false pride. Similarly, King Vena developed the demonic mentality
and presented himself as the Supreme Personality of Godhead. Such demons
are numerous in this age of Kali, and all of them are condemned by great sages
and saintly persons.
TEXT 28
F d H _ F l
825
N = Q ' d ' d ll - ll
tasmn m karmabhir vipr
yajadhva gata-matsar
bali ca mahya harata
matto 'nya ko 'gra-bhuk pumn
SYNONYMS
tasmtfor this reason; mmme; karmabhiby ritualistic activities;
viprO brhmaas; yajadhvamworship; gatawithout; matsarbeing
envious; balimparaphernalia for worship; caalso; mahyamunto me;
haratabring; mattathan me; anyaother; kawho (is);
agra-bhukthe enjoyer of the first oblations; pumnpersonality.
TRANSLATION
King Vena continued: For this reason, O brhmaas, you should abandon
your envy of me, and, by your ritualistic activities, you should worship me and
offer me all paraphernalia. If you are intelligent, you should know that there is
no personality superior to me, who can accept the first oblations of all sacrifices.
PURPORT
As stated by Ka Himself throughout Bhagavad-gt, there is no truth
superior to Him. King Vena was imitating the Supreme Personality of
Godhead and was also speaking out of false pride, presenting himself as the
Supreme Lord. These are all characteristics of a demonic person.
TEXT 29
3H=
826
$~ H ~ l
FU = 8 l ll -\ ll
maitreya uvca
ittha viparyaya-mati
ppyn utpatha gata
anunyamnas tad-yc
na cakre bhraa-magala
SYNONYMS
maitreya uvcaMaitreya said; itthamthus; viparyaya-matione who has
developed perverse intelligence; ppynmost sinful; utpathamfrom the
right path; gatahaving gone; anunyamnabeing offered all respect;
tat-ycmthe request of the sages; nanot; cakreaccepted;
bhraabereft of; magalaall good fortune.
TRANSLATION
The great sage Maitreya continued: Thus the King, who became
unintelligent due to his sinful life and deviation from the right path, became
actually bereft of all good fortune. He could not accept the requests of the great
sages, which the sages put before him with great respect, and therefore he was
condemned.
PURPORT
The demons certainly cannot have any faith in the words of authorities. In
fact, they are always disrespectful to authorities. They manufacture their own
religious principles and disobey great personalities like Vysa, Nrada, and
even the Supreme Personality of Godhead, Ka. As soon as one disobeys
authority, he immediately becomes very sinful and loses his good fortune. The
827
King was so puffed up and impudent that he dared disrespect the great saintly
personalities, and this brought him ruination.
TEXT 30
$ 'Fd F B l
F H" = ' ll ll
iti te 'sat-kts tena
dvij paita-mnin
bhagny bhavya-ycy
tasmai vidura cukrudhu
SYNONYMS
itithus; teall the great sages; asat-ktbeing insulted; tenaby the
King; dvijthe brhmaas; paita-mninthinking himself to be very
learned; bhagnymbeing broken; bhavyaauspicious; ycymtheir
request; tasmaiat him; viduraO Vidura; cukrudhubecame very angry.
TRANSLATION
My dear Vidura, all good fortune unto you. The foolish King, who thought
himself very learned, thus insulted the great sages, and the sages, being
brokenhearted by the King's words, became very angry at him.
TEXT 31
9 d " l
H&"FH d FF" ' H ll ! ll
828
hanyat hanyatm ea
ppa prakti-drua
jva jagad asv u
kurute bhasmasd dhruvam
SYNONYMS
hanyatmkill him; hanyatmkill him; eathis king;
pparepresentative of sin; praktiby nature; druamost dreadful;
jvanwhile living; jagatthe whole world; asauhe; uvery soon;
kurutewill make; bhasmastinto ashes; dhruvamcertainly.
TRANSLATION
All the great saintly sages immediately cried: Kill him! Kill him! He is the
most dreadful, sinful person. If he lives, he will certainly turn the whole world
into ashes in no time.
PURPORT
Saintly persons are generally very kind to all kinds of living entities, but
they are not unhappy when a serpent or a scorpion is killed. It is not good for
saintly persons to kill, but they are encouraged to kill demons, who are exactly
like serpents and scorpions. Therefore all the saintly sages decided to kill King
Vena, who was so dreadful and dangerous to all human society. We can
appreciate the extent to which the saintly sages actually controlled the king. If
the king or government becomes demonic, it is the duty of a saintly person to
upset the government and replace it with deserving persons who follow the
orders and instructions of saintly persons.
TEXT 32
829
F"H "HHF l
'' H H" ll - ll
nyam arhaty asad-vtto
naradeva-varsanam
yo 'dhiyaja-pati viu
vinindaty anapatrapa
SYNONYMS
nanever; ayamthis man; arhatideserves; asat-vttafull of impious
activities; nara-devaof the worldly king or worldly god; vara-sanamthe
exalted throne; yahe who; adhiyaja-patimthe master of all sacrifices;
viumLord Viu; vinindatiinsults; anapatrapashameless.
TRANSLATION
The saintly sages continued: This impious, impudent man does not deserve
to sit on the throne at all. He is so shameless that he even dared insult the
Supreme Personality of Godhead, Lord Viu.
PURPORT
One should not at any time tolerate blasphemy and insults against Lord
Viu or His devotees. A devotee is generally very humble and meek, and he is
reluctant to pick a quarrel with anyone. Nor does he envy anyone. However, a
pure devotee immediately becomes fiery with anger when he sees that Lord
Viu or His devotee is insulted. This is the duty of a devotee. Although a
devotee maintains an attitude of meekness and gentleness, it is a great fault on
his part if he remains silent when the Lord or His devotee is blasphemed.
830
TEXT 33
d H = Hd' l
R $ " " ll ll
ko vaina paricakta
venam ekam te 'ubham
prpta dam aivarya
yad-anugraha-bhjana
SYNONYMS
kawho; vindeed; enamthe Lord; paricaktawould blaspheme;
venamKing Vena; ekamalone; tebut for; aubhaminauspicious;
prptahaving obtained; damlike this; aivaryamopulence;
yatwhose; anugrahamercy; bhjanareceiving.
TRANSLATION
But for King Vena, who is simply inauspicious, who would blaspheme the
Supreme Personality of Godhead, by whose mercy one is awarded all kinds of
fortune and opulence?
PURPORT
When human society individually or collectively becomes godless and
blasphemes the authority of the Supreme Personality of Godhead, it is
certainly destined for ruination. Such a civilization invites all kinds of bad
fortune due to not appreciating the mercy of the Lord.
TEXT 34
831
$~ HF 9 ^"H l
S d H " ll H ll
ittha vyavasit hantum
ayo rha-manyava
nijaghnur huktair vena
hatam acyuta-ninday
SYNONYMS
itthamthus; vyavasitdecided; hantumto kill; ayathe sages;
rhamanifested; manyavatheir anger; nijaghnuthey killed;
hum-ktaiby angry words or by sounds of hum; venamKing Vena;
hatamdead; acyutaagainst the Supreme Personality of Godhead;
nindayby blasphemy.
TRANSLATION
The great sages, thus manifesting their covert anger, immediately decided to
kill the King. King Vena was already as good as dead due to his blasphemy
against the Supreme Personality of Godhead. Thus without using any weapons,
the sages killed King Vena simply by high-sounding words.
TEXT 35
9 FH " d H l
F ~ F HU = ll 7 ll
ibhi svrama-pada
gate putra-kalevaram
sunth playm sa
832
vidy-yogena ocat
SYNONYMS
ibhiby the sages; sva-rama-padamto their own respective hermitages;
gatehaving returned; putraof her son; kalevaramthe body;
sunthSunth, the mother of King Vena; playm sapreserved;
vidy-yogenaby mantra and ingredients; ocatwhile lamenting.
TRANSLATION
After all the sages returned to their respective hermitages, the mother of
King Vena, Sunth, became very much aggrieved because of her son's death.
She decided to preserve the dead body of her son by the application of certain
ingredients and by chanting mantras [mantra-yogena].
TEXT 36
d" F FFHF l
H Fd~> H8 F< ll ll
ekad munayas te tu
sarasvat-salilplut
hutvgnn sat-kath cakrur
upavi sarit-tae
SYNONYMS
ekadonce upon a time; munayaall those great saintly persons; tethey;
tuthen; sarasvatof the River Sarasvat; salilain the water;
plutbathed; hutvoffering oblations; agnninto the fires;
sat-kathdiscussions about transcendental subject matters; cakrubegan
833
to do; upavisitting; sarit-taeby the side of the river.
TRANSLATION
Once upon a time, the same saintly persons, after taking their bath in the
River Sarasvat, began to perform their daily duties by offering oblations into
the sacrificial fires. After this, sitting on the bank of the river, they began to
talk about the transcendental person and His pastimes.
TEXT 37
H ~ F" d l
" ~ "F H " H ll O ll
vkyotthits tadotptn
hur loka-bhayakarn
apy abhadram anthy
dasyubhyo na bhaved bhuva
SYNONYMS
vkyahaving seen; utthitndeveloped; tadthen; utptndisturbances;
huthey began to say; lokain society; bhayam-karncausing panic;
apiwhether; abhadrammisfortune; anthyhaving no ruler;
dasyubhyafrom thieves and rogues; nanot; bhavetmay happen;
bhuvaof the world.
TRANSLATION
In those days there were various disturbances in the country that were
creating a panic in society. Therefore all the sages began to talk amongst
834
themselves: Since the King is dead and there is no protector in the world,
misfortune may befall the people in general on account of rogues and thieves.
PURPORT
Whenever there is a disturbance in the state, or a panic situation, the
property and lives of the citizens become unsafe. This is caused by the uprising
of various thieves and rogues. At such a time it is to be understood that the
ruler, or the government, is dead. All of these misfortunes happened due to the
death of King Vena. Thus the saintly persons became very anxious for the
safety of the people in general. The conclusion is that even though saintly
persons have no business in political affairs, they are always compassionate
upon the people in general. Thus even though they are always aloof from
society, out of mercy and compassion they consider how the citizens can
peacefully execute their rituals and follow the rules and regulations of
varrama-dharma. That was the concern of these sages. In this age of Kali,
everything is disturbed. Therefore saintly persons should take to the chanting
of the Hare Ka mantra, as recommended in the stras:
harer nma harer nma
harer nmaiva kevalam
kalau nsty eva nsty eva
nsty eva gatir anyath
[Cc. di 17.21]
Both for spiritual and material prosperity, everyone should devotedly chant
the Hare Ka mantra.
TEXT 38
H 9 'H FH " l
835
F F ~ > ll ll
eva manta ayo
dhvat sarvato-diam
psu samutthito bhri
corm abhilumpatm
SYNONYMS
evamthus; mantawhile considering; ayathe great saintly persons;
dhvatmrunning; sarvata-diamfrom all directions; psudust;
samutthitaarose; bhrimuch; cormfrom thieves and rogues;
abhilumpatmengaged in plundering.
TRANSLATION
When the great sages were carrying on their discussion in this way, they saw
a dust storm arising from all directions. This storm was caused by the running
of thieves and rogues, who were engaged in plundering the citizens.
PURPORT
Thieves and rogues simply await some political upset in order to take the
opportunity to plunder the people in general. To keep thieves and rogues
inactive in their profession, a strong government is always required.
TEXTS 39-40
" " H dF HF l
F = F ll \ ll
= " FHd l
836
dH> 9" ll H ll
tad upadravam jya
lokasya vasu lumpatm
bhartary uparate tasminn
anyonya ca jighsatm
cora-prya jana-pada
hna-sattvam arjakam
lokn nvraya chakt
api tad-doa-darina
SYNONYMS
tatat that time; upadravamthe disturbance; jyaunderstanding;
lokasyaof the people in general; vasuriches; lumpatmby those who
were plundering; bhartarithe protector; uparatebeing dead; tasminKing
Vena; anyonyamone another; caalso; jigh-satmdesiring to kill;
cora-pryamfull of thieves; jana-padamthe state; hnabereft of;
sattvamregulation; arjakamwithout a king; loknthe thieves and
rogues; nanot; avrayanthey subdued; aktable to do so;
apialthough; tat-doathe fault of that; darinaconsidering.
TRANSLATION
Upon seeing the dust storm, the saintly persons could understand that there
were a great deal of irregularities due to the death of King Vena. Without
government, the state was devoid of law and order, and consequently there was
a great uprising of murderous thieves and rogues, who were plundering the
riches of the people in general. Although the great sages could subdue the
disturbance by their powersjust as they could kill the Kingthey considered
it improper on their part to do so. Thus they did not attempt to stop the
837
disturbance.
PURPORT
The saintly persons and great sages killed King Vena out of emergency, but
they did not choose to take part in the government in order to subdue the
uprising of thieves and rogues, which took place after the death of King Vena.
It is not the duty of brhmaas and saintly persons to kill, although they may
sometimes do so in the case of an emergency. They could kill all the thieves
and rogues by the prowess of their mantras, but they thought it the duty of
katriya kings to do so. Thus they reluctantly did not take part in the killing
business.
TEXT 41
N Q F" d " F d l
MH N Q F B ~ ll H! ll
brhmaa sama-dk nto
dnn samupekaka
sravate brahma tasypi
bhinna-bht payo yath
SYNONYMS
brhmaaa brhmaa; sama-dkequipoised; ntapeaceful;
dnnmthe poor; samupekakagrossly neglecting; sravatediminishes;
brahmaspiritual power; tasyahis; apicertainly; bhinna-bhtfrom a
cracked pot; payawater; yathjust as.
TRANSLATION
838
The great sages began to think that although a brhmaa is peaceful and
impartial because he is equal to everyone, it is still not his duty to neglect poor
humans. By such neglect, a brhmaa's spiritual power diminishes, just as water
kept in a cracked pot leaks out.
PURPORT
Brhmaas, the topmost section of human society, are mostly devotees.
They are generally unaware of the happenings within the material world
because they are always busy in their activities for spiritual advancement.
Nonetheless, when there is a calamity in human society, they cannot remain
impartial. If they do not do something to relieve the distressed condition of
human society, it is said that due to such neglect their spiritual knowledge
diminishes. Almost all the sages go to the Himalayas for their personal benefit,
but Prahlda Mahrja said that he did not want liberation alone. He decided
to wait until he was able to deliver all the fallen souls of the world.
In their elevated condition, the brhmaas are called Vaiavas. There are
two types of brhmaasnamely, brhmaa-paita and brhmaa-vaiava.
A qualified brhmaa is naturally very learned, but when his learning is
advanced in understanding the Supreme Personality of Godhead, he becomes
a brhmaa-vaiava. Unless one becomes a Vaiava, one's perfection of
brahminical culture is incomplete.
The saintly persons considered very wisely that although King Vena was
very sinful, he was born in a family descending from Dhruva Mahrja.
Therefore the semen in the family must be protected by the Supreme
Personality of Godhead, Keava. As such, the sages wanted to take some steps
to relieve the situation. For want of a king, everything was being disturbed and
turned topsy-turvy.
TEXT 42
839
lF H 9 9 F F~ l
H H 'F d H ll H- ll
ngasya vao rjarer
ea sasthtum arhati
amogha-vry hi np
vae 'smin keavray
SYNONYMS
nanot; agasyaof King Aga; vaafamily line; rja-eof the
saintly King; eathis; sasthtumto be stopped; arhatiought;
amoghawithout sin, powerful; vrytheir semen; hibecause;
npkings; vaein the family; asminthis; keavaof the Supreme
Personality of Godhead; rayunder the shelter.
TRANSLATION
The sages decided that the descendants of the family of the saintly King
Aga should not be stopped, for in this family the semen was very powerful and
the children were prone to become devotees of the Lord.
PURPORT
The purity of hereditary succession is called amogha-vrya. The pious
seminal succession in the twice-born families of the brhmaas and katriyas
especially, as well as in the families of vaiyas also, must be kept very pure by
the observation of the purificatory processes beginning with
garbhdhna-saskra, which is observed before conceiving a child. Unless
this purificatory process is strictly observed, especially by the brhmaas, the
family descendants become impure, and gradually sinful activities become
visible in the family. Mahrja Aga was very pure because of the purification
840
of semen in the family of Mahrja Dhruva. However, his semen became
contaminated in association with his wife, Sunth, who happened to be the
daughter of death personified. Because of this polluted semen, King Vena was
produced. This was a catastrophe in the family of Dhruva Mahrja. All the
saintly persons and sages considered this point, and they decided to take action
in this matter, as described in the following verses.
TEXT 43
H> H 9 HF l
~ ^ F F d ll H ll
vinicityaivam ayo
vipannasya mahpate
mamanthur ru taras
tatrsd bhuko nara
SYNONYMS
vinicityadeciding; evamthus; ayathe great sages; vipannasyadead;
mah-pateof the King; mamanthuchurned; rumthe thighs;
taraswith specific power; tatrathereupon; stwas born; bhukaof
the name Bhuka (dwarf); naraa person.
TRANSLATION
After making a decision, the saintly persons and sages churned the thighs of
the dead body of King Vena with great force and according to a specific method.
As a result of this churning, a dwarf-like person was born from King Vena's
body.
841
PURPORT
That a person was born by the churning of the thighs of King Vena proves
that the spirit soul is individual and separate from the body. The great sages
and saintly persons could beget another person from the body of the dead King
Vena, but it was not possible for them to bring King Vena back to life. King
Vena was gone, and certainly he had taken another body. The saintly persons
and sages were only concerned with the body of Vena because it was a result of
the seminal succession in the family of Mahrja Dhruva. Consequently, the
ingredients by which another body could be produced were there in the body
of King Vena. By a certain process, when the thighs of the dead body were
churned, another body came out. Although dead, the body of King Vena was
preserved by drugs, and mantras chanted by King Vena's mother. In this way
the ingredients for the production of another body were there. When the body
of the person named Bhuka came out of the dead body of King Vena, it was
really not very astonishing. It was simply a question of knowing how to do it.
From the semen of one body, another body is produced, and the life symptoms
are visible due to the soul's taking shelter of this body. One should not think
that it was impossible for another body to come out of the dead body of
Mahrja Vena. This was performed by the skillful action of the sages.
TEXT 44
ddd 'FH l FHN l
FH F F ' ll HH ll
kka-ko 'tihrasvgo
hrasva-bhur mah-hanu
hrasva-pn nimna-nsgro
raktkas tmra-mrdhaja
842
SYNONYMS
kka-kaas black as a crow; ati-hrasvavery short; agahis limbs;
hrasvashort; bhuhis arms; mahbig; hanuhis jaws; hrasvashort;
pthis legs; nimnaflat; nsa-agrathe tip of his nose; raktareddish;
akahis eyes; tmracopperlike; mrdha-jahis hair.
TRANSLATION
This person born from King Vena's thighs was named Bhuka, and his
complexion was as black as a crow's. All the limbs of his body were very short,
his arms and legs were short, and his jaws were large. His nose was flat, his eyes
were reddish, and his hair copper-colored.
TEXT 45
'H " d d H" l
9" N H F F 9"F 'H ll H7 ll
ta tu te 'vanata dna
ki karomti vdinam
nidety abruvas tta
sa nidas tato 'bhavat
SYNONYMS
tamunto him; tuthen; tethe sages; avanatambowed down;
dnammeek; kimwhat; karomishall I do; itithus; vdinaminquiring;
nidajust sit down; itithus; abruvanthey replied; ttamy dear Vidura;
sahe; nidaof the name Nida; tatathereafter; abhavatbecame.
843
TRANSLATION
He was very submissive and meek, and immediately after his birth he bowed
down and inquired, "Sirs, what shall I do?" The great sages replied, "Please sit
down [nida]." Thus Nida, the father of the Naida race, was born.
PURPORT
It is said in the stras that the head of the body represents the brhmaas,
the arms represent the katriyas, the abdomen represents the vaiyas, and the
legs, beginning with the thighs, represent the dras. The dras are sometimes
called black, or ka. The brhmaas are called ukla, or white, and the
katriyas and the vaiyas are a mixture of black and white. However, those who
are extraordinarily white are said to have skin produced out of white leprosy. It
may be concluded that white or a golden hue is the color of the higher caste,
and black is the complexion of the dras.
TEXT 46
F H F 9" d = l
A H d9 N ll H ll
tasya vays tu naid
giri-knana-gocar
yenharaj jyamno
vena-kalmaam ulbaam
SYNONYMS
tasyahis (Nida's); vaydescendants; tuthen; naidcalled
Naidas; giri-knanathe hills and forests; gocarinhabiting;
844
yenabecause; aharathe took upon himself; jyamnabeing born;
venaof King Vena; kalmaamall kinds of sin; ulbaamvery fearful.
TRANSLATION
After his [Nida's] birth, he immediately took charge of all the resultant
actions of King Vena's sinful activities. As such, this Naida class are always
engaged in sinful activities like stealing, plundering and hunting. Consequently
they are only allowed to live in the hills and forests.
PURPORT
The Naidas are not allowed to live in cities and towns because they are
sinful by nature. As such, their bodies are very ugly, and their occupations are
also sinful. We should, however, know that even these sinful men (who are
sometimes called Kirtas) can be delivered from their sinful condition to the
topmost Vaiava platform by the mercy of a pure devotee. Engagement in the
transcendental loving devotional service of the Lord can make anyone,
however sinful he may be, fit to return home, back to Godhead. One has only
to become free from all contamination by the process of devotional service. In
this way everyone can become fit to return home, back to Godhead. This is
confirmed by the Lord Himself in Bhagavad-gt (9.32):
m hi prtha vyapritya
ye 'pi syu ppa-yonaya
striyo vaiys tath drs
te 'pi ynti par gatim
"O son of Pth, those who take shelter of Me, though they be of lower
birthwomen, vaiyas [merchants], as well as dras [workers]can approach
the supreme destination."
845
Thus end the Bhaktivedanta purports of the Fourth Canto, Fourteenth Chapter, of
the rmad-Bhgavatam, entitled "The Story of King Vena."
15. King Pthu's Appearance and Coronation
TEXT 1
3H=
~ F H F l
N ~ ~ FU ll ! ll
maitreya uvca
atha tasya punar viprair
aputrasya mahpate
bhubhy mathyamnbhy
mithuna samapadyata
SYNONYMS
maitreya uvcaMaitreya continued to speak; athathus; tasyahis;
punaagain; vipraiby the brhmaas; aputrasyawithout a son;
mahpateof the King; bhubhymfrom the arms;
mathyamnbhymbeing churned; mithunama couple; samapadyatatook
birth.
846
TRANSLATION
The great sage Maitreya continued: My dear Vidura, thus the brhmaas
and the great sages again churned the two arms of King Vena's dead body. As a
result a male and female couple came out of his arms.
TEXT 2
" " _ ~ 9 N QH" l
3= F 8 H"H Hd ll - ll
tad dv mithuna jtam
ayo brahma-vdina
cu parama-santu
viditv bhagavat-kalm
SYNONYMS
tatthat; dvseeing; mithunamcouple; jtamborn; ayathe great
sages; brahma-vdinavery learned in Vedic knowledge; cusaid;
paramavery much; santubeing pleased; viditvknowing;
bhagavatof the Supreme Personality of Godhead; kalmexpansion.
TRANSLATION
The great sages were highly learned in Vedic knowledge. When they saw the
male and female born of the arms of Vena's body, they were very pleased, for
they could understand that the couple was an expansion of a plenary portion of
Viu, the Supreme Personality of Godhead.
847
PURPORT
The method adopted by the great sages and scholars, who were learned in
Vedic knowledge, was perfect. They removed all the reactions of King Vena's
sinful activities by seeing that King Vena first gave birth to Bhuka, described
in the previous chapter. After King Vena's body was thus purified, a male and
female came out of it, and the great sages could understand that this was an
expansion of Lord Viu. This expansion, of course, was not viu-tattva but a
specifically empowered expansion of Lord Viu known as vea.
TEXT 3
9 3=
9 H H d H l
$ = F 9F ll ll
aya cu
ea vior bhagavata
kal bhuvana-plin
iya ca lakmy sambhti
puruasynapyin
SYNONYMS
aya cuthe sages said; eathis male; vioof Lord Viu;
bhagavataof the Supreme Personality of Godhead; kalexpansion;
bhuvana-plinwho maintains the world; iyamthis female; caalso;
lakmyof the goddess of fortune; sambhtiexpansion; puruasyaof
the Lord; anapyininseparable.
848
TRANSLATION
The great sages said: The male is a plenary expansion of the power of Lord
Viu, who maintains the entire universe, and the female is a plenary expansion
of the goddess of fortune, who is never separated from the Lord.
PURPORT
The significance of the goddess of fortune's never being separated from the
Lord is clearly mentioned herein. People in the material world are very fond of
the goddess of fortune, and they want her favor in the form of riches. They
should know, however, that the goddess of fortune is inseparable from Lord
Viu. Materialists should understand that the goddess of fortune should be
worshiped along with Lord Viu and should not be regarded separately.
Materialists seeking the favor of the goddess of fortune must worship Lord
Viu and Lakm together to maintain material opulence. If a materialist
follows the policy of Rvaa, who wanted to separate St from Lord
Rmacandra, the process of separation will vanquish him. Those who are very
rich and have taken favor of the goddess of fortune in this world must engage
their money in the service of the Lord. In this way they can continue in their
opulent position without disturbance.
TEXT 4
~ ~ l
~ H ~ H ll H ll
aya tu prathamo rj
pumn prathayit yaa
pthur nma mahrjo
bhaviyati pthu-rav
849
SYNONYMS
ayamthis; tuthen; prathamathe first; rjmof kings; pumnthe
male; prathayitwill expand; yaareputation; pthuMahrja Pthu;
nmaby name; mah-rjathe great king; bhaviyatiwill become;
pthu-ravof wide renown.
TRANSLATION
Of the two, the male will be able to expand his reputation throughout the
world. His name will be Pthu. Indeed, he will be the first among kings.
PURPORT
There are different types of incarnations of the Supreme Personality of
Godhead. In the stras it is said that Garua (the carrier of Lord Viu) and
Lord iva and Ananta are all very powerful incarnations of the Brahman
feature of the Lord. Similarly, acpati, or Indra, the King of heaven, is an
incarnation of the lusty feature of the Lord. Aniruddha is an incarnation of
the Lord's mind. Similarly, King Pthu is an incarnation of the ruling force of
the Lord. Thus the saintly persons and great sages predicted the future
activities of King Pthu, who was already explained as a partial incarnation of
a plenary expansion of the Lord.
TEXT 5
$ = F " " H 9 9 l
= H ~ HH' ll 7 ll
iya ca sudat dev
gua-bhaa-bha
850
arcir nma varroh
pthum evvarundhat
SYNONYMS
iyamthis female child; caand; su-datwho has very nice teeth; devthe
goddess of fortune; guaby good qualities; bhaaornaments;
bhawho beautifies; arciArci; nmaby name; vara-rohvery
beautiful; pthumunto King Pthu; evacertainly; avarundhatbeing very
much attached.
TRANSLATION
The female has such beautiful teeth and beautiful qualities that she will
actually beautify the ornaments she wears. Her name will be Arci. In the future
she will accept King Pthu as her husband.
TEXT 6
9 F{ d l
$ = ' ll ll
ea skd dharer ao
jto loka-rirakay
iya ca tat-par hi rr
anujaje 'napyin
SYNONYMS
eathis male; sktdirectly; hareof the Supreme Personality of
Godhead; aapartial representative; jtaborn; lokathe entire world;
rirakaywith a desire to protect; iyamthis female; caalso;
851
tat-parvery much attached to him; hicertainly; rthe goddess of
fortune; anujajetook birth; anapyininseparable.
TRANSLATION
In the form of King Pthu, the Supreme Personality of Godhead has
appeared through a part of His potency to protect the people of the world. The
goddess of fortune is the constant companion of the Lord, and therefore she has
incarnated partially as Arci to become King Pthu's queen.
PURPORT
In Bhagavad-gt the Lord says that whenever one sees an extraordinary
power, he should conclude that a specific partial representation of the
Supreme Personality of Godhead is present. There are innumerable such
personalities, but not all of them are direct viu-tattva plenary expansions of
the Lord. Many living entities are classified among the akti-tattvas. Such
incarnations, empowered for specific purposes, are known as
aktyvea-avatras. King Pthu was such a aktyvea-avatra of the Lord.
Similarly, Arci, King Pthu's wife, was a aktyvea-avatra of the goddess of
fortune.
TEXT 7
3H=
F F H 'H H l
= F ' F{ FHM ll O ll
maitreya uvca
praasanti sma ta vipr
gandharva-pravar jagu
852
mumucu sumano-dhr
siddh ntyanti sva-striya
SYNONYMS
maitreya uvcathe great saint Maitreya said; praasanti smapraised,
glorified; tamhim (Pthu); viprall the brhmaas;
gandharva-pravarthe best of the Gandharvas; jaguchanted;
mumucureleased; sumana-dhrshowers of flowers; siddhthe
personalities from Siddhaloka; ntyantiwere dancing; svaof the heavenly
planets; striyawomen (the Apsars).
TRANSLATION
The great sage Maitreya continued: My dear Viduraj, at that time all the
brhmaas highly praised and glorified King Pthu, and the best singers of
Gandharvaloka chanted his glories. The inhabitants of Siddhaloka showered
flowers, and the beautiful women in the heavenly planets danced in ecstasy.
TEXT 8
_"lU """ "H l
FH 3 " H9 ll ll
akha-trya-mdagdy
nedur dundubhayo divi
tatra sarva upjagmur
devari-pit ga
SYNONYMS
akhaconches; tryabugles; mdagadrums; dyand so on;
853
neduvibrated; dundubhayakettledrums; diviin outer space;
tatrathere; sarveall; upjagmucame; deva-idemigods and sages;
pitmof forefathers; gagroups.
TRANSLATION
Conchshells, bugles, drums and kettledrums vibrated in outer space. Great
sages, forefathers and personalities from the heavenly planets all came to earth
from various planetary systems.
TEXTS 9-10
N Q " " H FF F l
H F " F " _ = " ll \ ll
"H" = H d l
F = F B ll ! ll
brahm jagad-gurur devai
sahstya surevarai
vainyasya dakie haste
dv cihna gadbhta
pdayor aravinda ca
ta vai mene hare kalm
yasypratihata cakram
aa sa paramehina
SYNONYMS
brahmLord Brahm; jagat-guruthe master of the universe; devaiby
the demigods; sahaaccompanied; styaarriving; sura-varaiwith the
854
chiefs of all the heavenly planets; vainyasyaof Mahrja Pthu, the son of
Vena; dakieright; hasteon the hand; dvseeing; cihnammark;
gad-bhtaof Lord Viu, who carries a club; pdayoon the two feet;
aravindamlotus flower; caalso; tamhim; vaicertainly; menehe
understood; hareof the Supreme Personality of Godhead; kalmpart of a
plenary expansion; yasyawhose; apratihataminvincible; cakramdisc;
aapartial representation; sahe; paramehinaof the Supreme
TRANSLATION
Lord Brahm, the master of the entire universe, arrived there accompanied
by all the demigods and their chiefs. Seeing the lines of Lord Viu's palm on
King Pthu's right hand and impressions of lotus flowers on the soles of his
feet, Lord Brahm could understand that King Pthu was a partial
representation of the Supreme Personality of Godhead. One whose palm bears
the sign of a disc, as well as other such lines, should be considered a partial
representation or incarnation of the Supreme Lord.
PURPORT
There is a system by which one can detect an incarnation of the Supreme
Personality of Godhead. Nowadays it has become a cheap fashion to accept
any rascal as an incarnation of God, but from this incident we can see that
Lord Brahm personally examined the hands and feet of King Pthu for
specific signs. In their prophecies the learned sages and brhmaas accepted
Pthu Mahrja as a plenary partial expansion of the Lord. During the
presence of Lord Ka, however, a king declared himself Vsudeva, and Lord
Ka killed him. Before accepting someone as an incarnation of God, one
should verify his identity according to the symptoms mentioned in the stras.
Without these symptoms the pretender is subject to be killed by the authorities
for pretending to be an incarnation of God.
855
TEXT 11
F9 d =' N Q N QH" l
9 =dF FH ll !! ll
tasybhieka rabdho
brhmaair brahma-vdibhi
bhiecanikny asmai
jahru sarvato jan
SYNONYMS
tasyahis; abhiekacoronation; rabdhawas arranged; brhmaaiby
the learned brhmaas; brahma-vdibhiattached to the Vedic rituals;
bhiecaniknivarious paraphernalia for performing the ceremony;
asmaiunto him; jahrucollected; sarvatafrom all directions;
janpeople.
TRANSLATION
The learned brhmaas, who were very attached to the Vedic ritualistic
ceremonies, then arranged for the King's coronation. People from all directions
collected all the different paraphernalia for the ceremony. Thus everything was
complete.
TEXT 12
FF " H l
U FH Fll !- ll
856
sarit-samudr girayo
ng gva khag mg
dyau kiti sarva-bhtni
samjahrur upyanam
SYNONYMS
saritthe rivers; samudrthe seas; girayathe mountains; ngthe
serpents; gvathe cows; khagthe birds; mgthe animals;
dyauthe sky; kitithe earth; sarva-bhtniall living entities;
samjahrucollected; upyanamdifferent kinds of presentations.
TRANSLATION
All the rivers, seas, hills, mountains, serpents, cows, birds, animals, heavenly
planets, the earthly planet and all other living entities collected various
presentations, according to their ability, to offer the King.
TEXT 13
F '9 F HF F_S d l
= 9S d H ' H ll ! ll
so 'bhiikto mahrja
suvs sdhv-alakta
patnyrcilaktay
vireje 'gnir ivpara
SYNONYMS
sathe King; abhiiktabeing coronated; mahrjaMahrja Pthu;
su-vsexquisitely dressed; sdhu-alaktahighly decorated with
857
ornaments; patnyalong with his wife; arcinamed Arci;
alaktaynicely ornamented; virejeappeared; agnifire; ivalike;
aparaanother.
TRANSLATION
Thus the great King Pthu, exquisitely dressed with garments and
ornaments, was coronated and placed on the throne. The King and his wife,
Arci, who was also exquisitely ornamented, appeared exactly like fire.
TEXT 14
F '" H HF l
H FMH ll !H ll
tasmai jahra dhanado
haima vra varsanam
varua salila-srvam
tapatra ai-prabham
SYNONYMS
tasmaiunto him; jahrapresented; dhana-dathe treasurer of the
demigods (Kuvera); haimammade of gold; vraO Vidura;
vara-sanamroyal throne; varuathe demigod Varua;
salila-srvamdropping particles of water; tapatramumbrella;
ai-prabhamas brilliant as the moon.
TRANSLATION
The great sage continued: My dear Vidura, Kuvera presented the great King
858
Pthu with a golden throne. The demigod Varua presented him with an
umbrella that constantly sprayed fine particles of water and was as brilliant as
the moon.
TEXT 15
H > H ' d M l
$" d< d 8 "B F ll !7 ll
vyu ca vla-vyajane
dharma krtimay srajam
indra kiram utka
daa sayamana yama
SYNONYMS
vyuthe demigod of air; caalso; vla-vyajanetwo cmaras made of hair;
dharmathe King of religion; krti-maymexpanding one's name and fame;
srajamgarland; indrathe King of heaven; kiramhelmet;
utkamvery valuable; daamscepter; sayamanamfor ruling the
world; yamathe superintendent of death.
TRANSLATION
The demigod of air, Vyu, presented King Pthu with two whisks [cmaras]
of hair; the King of religion, Dharma, presented him with a flower garland
which would expand his fame; the King of heaven, Indra, presented him with a
valuable helmet; and the superintendent of death, Yamarja, presented him
with a scepter with which to rule the world.
TEXT 16
859
N Q N Q H l
F " = ll ! ll
brahm brahmamaya varma
bhrat hram uttamam
hari sudarana cakra
tat-patny avyhat riyam
SYNONYMS
brahmLord Brahm; brahma-mayammade of spiritual knowledge;
varmaarmor; bhratthe goddess of learning; hramnecklace;
uttamamtranscendental; harithe Supreme Personality of Godhead;
sudaranam cakramSudarana disc; tat-patnHis wife (Lakm);
avyhatmimperishable; riyambeauty and opulence.
TRANSLATION
Lord Brahm presented King Pthu with a protective garment made of
spiritual knowledge. Bhrat [Sarasvat], the wife of Brahm, gave him a
transcendental necklace. Lord Viu presented him with a Sudarana disc, and
Lord Viu's wife, the goddess of fortune, gave him imperishable opulences.
PURPORT
All the demigods presented various gifts to King Pthu. Hari, an
incarnation of the Supreme Personality of Godhead known as Upendra in the
heavenly planet, presented the King with a Sudarana disc. It should be
understood that this Sudarana disc is not exactly the same type of Sudarana
disc used by the Personality of Godhead, Ka, or Viu. Since Mahrja
Pthu was a partial representation of the Supreme Personality of Godhead's
860
power, the Sudarana disc given to him represented the partial power of the
original Sudarana disc.
TEXT 17
"=" F " =" ~Nd l
F ' FH8 ^ ~ ll !O ll
daa-candram asi rudra
ata-candra tathmbik
somo 'mtamayn avs
tva rpraya ratham
SYNONYMS
daa-candramdecorated with ten moons; asimsword; rudraLord iva;
ata-candramdecorated with one hundred moons; tathin that manner;
ambikthe goddess Durg; somathe moon-demigod; amta-maynmade
of nectar; avnhorses; tvathe demigod Vivakarm;
rpa-rayamvery beautiful; rathama chariot.
TRANSLATION
Lord iva presented him with a sword within a sheath marked with ten
moons, and his wife, the goddess Durg, presented him with a shield marked
with one hundred moons. The moon-demigod presented him with horses made
of nectar, and the demigod Vivakarm presented him with a very beautiful
chariot.
TEXT 18
861
H = F 9 l
" d U HH ll ! ll
agnir ja-gava cpa
sryo ramimayn in
bh pduke yogamayyau
dyau pupvalim anvaham
SYNONYMS
agnithe demigod of fire; ja-gavammade of the horns of goats and cows;
cpama bow; sryathe sun-god; rami-maynbrilliant as sunshine;
inarrows; bhBhmi, the predominating goddess of the earth;
pduketwo slippers; yoga-mayyaufull of mystic power; dyauthe
demigods in outer space; pupaof flowers; valimpresentation;
anu-ahamday after day.
TRANSLATION
The demigod of fire, Agni, presented him with a bow made of the horns of
goats and cows. The sun-god presented him with arrows as brilliant as sunshine.
The predominating deity of Bhrloka presented him with slippers full of mystic
power. The demigods from outer space brought him presentations of flowers
again and again.
PURPORT
This verse describes that the King's slippers were invested with mystic
powers (pduke yogamayyau). Thus as soon as the King placed his feet in the
slippers they would immediately carry him wherever he desired. Mystic yogs
can transfer themselves from one place to another whenever they desire. A
similar power was invested in the slippers of King Pthu.
862
TEXT 19
<H F H"' = = l
9>9 F F " _ ll !\ ll
nya sugta vditram
antardhna ca khecar
aya cia saty
samudra akham tmajam
SYNONYMS
nyamthe art of drama; su-gtamthe art of singing sweet songs;
vditramthe art of playing musical instruments; antardhnamthe art of
disappearing; caalso; khe-cardemigods traveling in outer space;
ayathe great sages; caalso; iablessings; satyinfallible;
samudrathe demigod of the ocean; akhamconchshell;
tma-jamproduced from himself.
TRANSLATION
The demigods who always travel in outer space gave King Pthu the arts to
perform dramas, sing songs, play musical instruments and disappear at his will.
The great sages also offered him infallible blessings. The ocean offered him a
conchshell produced from the ocean.
TEXT 20
F'H H U ~H~ l
863
F '~ ' H" F F~ ll - ll
sindhava parvat nadyo
ratha-vthr mahtmana
sto 'tha mgadho vand
ta stotum upatasthire
SYNONYMS
sindhavathe seas; parvatthe mountains; nadyathe rivers;
ratha-vththe paths for the chariot to pass; mah-tmanaof the great
soul; staa professional who offers praises; athathen; mgadhaa
professional bard; vanda professional who offers prayers; tamhim;
stotumto praise; upatasthirepresented themselves.
TRANSLATION
The seas, mountains and rivers gave him room to drive his chariot without
impediments, and a sta, a mgadha and a vand offered prayers and praises.
They all presented themselves before him to perform their respective duties.
TEXT 21
FHd F ~ H H l
H= F"N H ll -! ll
stvaks tn abhipretya
pthur vainya pratpavn
megha-nirhrday vc
prahasann idam abravt
864
SYNONYMS
stvaknengaged in offering prayers; tnthose persons;
abhipretyaseeing, understanding; pthuKing Pthu; vainyason of
Vena; pratpa-vngreatly powerful; megha-nirhrdayas grave as the
thundering of clouds; vcwith a voice; prahasansmiling; idamthis;
abravthe spoke.
TRANSLATION
Thus when the greatly powerful King Pthu, the son of Vena, saw the
professionals before him, to congratulate them he smiled, and with the gravity
of the vibrating sounds of clouds he spoke as follows.
TEXT 22
~ H=
F ' F H"
[ d '' F8 F F l
d FH 9
H H~ H ll -- ll
pthur uvca
bho sta he mgadha saumya vandi
loke 'dhunspaa-guasya me syt
kim rayo me stava ea yojyat
m mayy abhvan vitath giro va
SYNONYMS
865
pthu uvcaKing Pthu said; bho staO sta; he mgadhaO mgadha;
saumyagentle; vandinO devotee offering prayers; lokein this world;
adhunjust now; aspaanot distinct; guasyawhose qualities; meof
me; sytthere may be; kimwhy; rayashelter; meof me;
stavapraise; eathis; yojyatmmay be applied; mnever;
mayiunto me; abhvanwere; vitathin vain; girawords; vayour.
TRANSLATION
King Pthu said: O gentle sta, mgadha and other devotee offering prayers,
the qualities of which you have spoken are not distinct in me. Why then should
you praise me for all these qualities when I do not shelter these features? I do
not wish for these words meant for me to go in vain, but it is better that they be
offered to someone else.
PURPORT
The prayers and praises by the sta, mgadha and vand all explained the
godly qualities of Mahrja Pthu, for he was a aktyvea incarnation of the
Supreme Personality of Godhead. Because the qualities were not yet manifest,
however, King Pthu very humbly asked why the devotees should praise him
with such exalted words. He did not want anyone to offer him prayers or
glorify him unless he possessed the real qualities of which they spoke. The
offering of prayers was certainly appropriate, for he was an incarnation of
Godhead, but he warned that one should not be accepted as an incarnation of
the Personality of Godhead without having the godly qualities. At the present
moment there are many so-called incarnations of the Personality of Godhead,
but these are merely fools and rascals whom people accept as incarnations of
God although they have no godly qualities. King Pthu desired that his real
characteristics in the future might justify such words of praise. Although there
was no fault in the prayers offered, Pthu Mahrja indicated that such prayers
should not be offered to an unfit person who pretends to be an incarnation of
866
TEXT 23
F 'F"
d~ F H= l
F \ d H"
F FH F ll - ll
tasmt paroke 'smad-uparutny ala
kariyatha stotram apcya-vca
saty uttamaloka-gunuvde
jugupsita na stavayanti sabhy
SYNONYMS
tasmttherefore; parokein some future time; asmatmy;
uparutniabout the qualities spoken of; alamsufficiently; kariyathayou
will be able to offer; stotramprayers; apcya-vcaO gentle reciters;
satibeing the proper engagement; uttama-lokaof the Supreme Personality
of Godhead; guaof the qualities; anuvdediscussion; jugupsitamto an
abominable person; nanever; stavayantioffer prayers; sabhypersons
who are gentle.
TRANSLATION
O gentle reciters, offer such prayers in due course of time, when the
qualities of which you have spoken actually manifest themselves in me. The
gentle who offer prayers to the Supreme Personality of Godhead do not
attribute such qualities to a human being, who does not actually have them.
867
PURPORT
Gentle devotees of the Supreme Personality of Godhead know perfectly
well who is God and who is not. Nondevotee impersonalists, however, who
have no idea what God is and who never offer prayers to the Supreme
Personality of Godhead, are always interested in accepting a human being as
God and offering such prayers to him. This is the difference between a devotee
and a demon. Demons manufacture their own gods, or a demon himself claims
to be God, following in the footsteps of Rvaa and Hirayakaipu. Although
Pthu Mahrja was factually an incarnation of the Supreme Personality of
Godhead, he rejected those praises because the qualities of the Supreme
Person were not yet manifest in him. He wanted to stress that one who does
not actually possess these qualities should not try to engage his followers and
devotees in offering him glory for them, even though these qualities might be
manifest in the future. If a man who does not factually possess the attributes of
a great personality engages his followers in praising him with the expectation
that such attributes will develop in the future, that sort of praise is actually an
insult.
TEXT 24
" d
d FHd FH 'F ' l
'FH H ='
HF d H " ll -H ll
mahad-gun tmani kartum a
ka stvakai stvayate 'sato 'pi
te 'sybhaviyann iti vipralabdho
janvahsa kumatir na veda
868
SYNONYMS
mahatexalted; gunthe qualities; tmaniin himself; kartumto
manifest; acompetent; kawho; stvakaiby followers;
stvayatecauses to be praised; asatanot existing; apialthough; tethey;
asyaof him; abhaviyanmight have been; itithus;
vipralabdhacheated; janaof people; avahsaminsult; kumatia fool;
nadoes not; vedaknow.
TRANSLATION
How could an intelligent man competent enough to possess such exalted
qualities allow his followers to praise him if he did not actually have them?
Praising a man by saying that if he were educated he might have become a great
scholar or great personality is nothing but a process of cheating. A foolish
person who agrees to accept such praise does not know that such words simply
insult him.
PURPORT
Pthu Mahrja was an incarnation of the Supreme Personality of
Godhead, as Lord Brahm and other demigods had already testified when they
had presented the King with many heavenly gifts. Because he had just been
coronated, however, he could not manifest his godly qualities in action.
Therefore he was not willing to accept the praise of the devotees. So-called
incarnations of Godhead should therefore take lessons from the behavior of
King Pthu. Demons without godly qualities should not accept false praise
from their followers.
TEXT 25
869
H Q F F H l
" 9 H H ll -7 ll
prabhavo hy tmana stotra
jugupsanty api virut
hrmanta paramodr
paurua v vigarhitam
SYNONYMS
prabhavavery powerful persons; hicertainly; tmanaof themselves;
stotrampraise; jugupsantido not like; apialthough; virutvery
famous; hr-mantamodest; parama-udrvery magnanimous persons;
pauruampowerful actions; valso; vigarhitamabominable.
TRANSLATION
As a person with a sense of honor and magnanimity does not like to hear
about his abominable actions, a person who is very famous and powerful does
not like to hear himself praised.
TEXT 26
H HH" d F U H l
d d~ NH ll - ll
vaya tv avidit loke
stdypi varmabhi
karmabhi katham tmna
gpayiyma blavat
870
SYNONYMS
vayamwe; tuthen; aviditnot famous; lokein the world;
sta-dyaO persons headed by the sta; apijust now; varmabhigreat,
praiseworthy; karmabhiby actions; kathamhow; tmnamunto myself;
gpayiymaI shall engage you in offering; blavatlike children.
TRANSLATION
King Pthu continued: My dear devotees, headed by the sta, just now I am
not very famous for my personal activities because I have not done anything
praiseworthy you could glorify. Therefore how could I engage you in praising
my activities exactly like children?
Thus end the Bhaktivedanta purports of the Fourth Canto, Fifteenth Chapter, of
the rmad-Bhgavatam, entitled "King Pthu's Appearance and Coronation."
16. Praise of King Pthu by the Professional Reciters
TEXT 1
3H=
$ N H d = " l
8 H F 8FF F H ll ! ll
maitreya uvca
871
iti bruva npati
gyak muni-codit
tuuvus tua-manasas
tad-vg-amta-sevay
SYNONYMS
maitreya uvcathe great sage Maitreya said; itithus; bruvamspeaking;
npatimthe King; gyakthe reciters; muniby the sages;
codithaving been instructed; tuuvupraised, satisfied; tuabeing
pleased; manasatheir minds; tathis; vkwords; amtanectarean;
sevayby hearing.
TRANSLATION
The great sage Maitreya continued: While King Pthu thus spoke, the
humility of his nectarean speeches pleased the reciters very much. Then again
they continued to praise the King highly with exalted prayers, as they had been
instructed by the great sages.
PURPORT
Here the word muni-codit indicates instructions received from great sages
and saintly persons. Although Mahrja Pthu was simply enthroned on the
royal seat and was not at that time exhibiting his godly powers, the reciters like
the sta, the mgadha and the vand understood that King Pthu was an
incarnation of God. They could understand this by the instructions given by
the great sages and learned brhmaas. We have to understand the
incarnations of God by the instructions of authorized persons. We cannot
manufacture a God by our own concoctions. As stated by Narottama dsa
hkura, sdhu-stra-guru: one has to test all spiritual matters according to
the instructions of saintly persons, scriptures and the spiritual master. The
872
spiritual master is one who follows the instructions of his predecessors, namely
the sdhus, or saintly persons. A bona fide spiritual master does not mention
anything not mentioned in the authorized scriptures. Ordinary people have to
follow the instructions of sdhu, stra and guru. Those statements made in the
stras and those made by the bona fide sdhu or guru cannot differ from one
another.
Reciters like the sta and the mgadha were confidentially aware that King
Pthu was an incarnation of the Personality of Godhead. Although the King
denied such praise because he was not at that time exhibiting his godly
qualities, the reciters did not stop praising him. Rather, they were very pleased
with the King, who, although actually an incarnation of God, was so humble
and delightful in his dealings with devotees. In this connection we may note
that previously (4.15.21) it was mentioned that King Pthu was smiling and was
in a pleasant mood while speaking to the reciters. Thus we have to learn from
the Lord or His incarnation how to become gentle and humble. The King's
behavior was very pleasing to the reciters, and consequently the reciters
continued their praise and even foretold the King's future activities, as they
had been instructed by the sdhus and sages.
TEXT 2
H H
" HH 'H l
H lF = 9
H=F N ' ll - ll
nla vaya te mahimnuvarane
yo deva-varyo 'vatatra myay
venga-jtasya ca paurui te
vcas-patnm api babhramur dhiya
873
SYNONYMS
na alamnot able; vayamwe; teyour; mahimaglories; anuvaranein
describing; yayou who; devathe Personality of Godhead;
varyaforemost; avatatradescended; myayby His internal potencies
or causeless mercy; vena-agafrom the body of King Vena; jtasyawho
have appeared; caand; pauruiglorious activities; teof you;
vca-patnmof great orators; apialthough; babhramubecame
bewildered; dhiyathe minds.
TRANSLATION
The reciters continued: Dear King, you are a direct incarnation of the
Supreme Personality of Godhead, Lord Viu, and by His causeless mercy you
have descended on this earth. Therefore it is not possible for us to actually
glorify your exalted activities. Although you have appeared through the body of
King Vena, even great orators and speakers like Lord Brahm and other
demigods cannot exactly describe the glorious activities of Your Lordship.
PURPORT
In this verse the word myay means "by your causeless mercy." The
Myvd philosophers explain the word my as meaning "illusion" or
"falseness." However, there is another meaning of mythat is, "causeless
mercy." There are two kinds of my-yogamy and mahmy. Mahmy is
an expansion of yogamy, and both these mys are different expressions of
the Lord's internal potencies. As stated in Bhagavad-gt, the Lord appears
through His internal potencies (tma-myay). We should therefore reject the
Myvda explanation that the Lord appears in a body given by the external
potency, the material energy. The Lord and His incarnation are fully
independent and can appear anywhere and everywhere by virtue of the
874
internal potency. Although born out of the so-called dead body of King Vena,
King Pthu was still an incarnation of the Supreme Personality of Godhead by
the Lord's internal potency. The Lord can appear in any family. Sometimes He
appears as a fish incarnation (matsya-avatra) or a boar incarnation
(varha-avatra). Thus the Lord is completely free and independent to appear
anywhere and everywhere by His internal potency. It is stated that Ananta, an
incarnation of the Lord who has unlimited mouths, cannot reach the end of
His glorification of the Lord, although Ananta has been describing the Lord
since time immemorial. So what to speak of demigods like Lord Brahm, Lord
iva and others? It is said that the Lord is iva-virici-nutam [SB 11.5.33]-always
worshiped by demigods like Lord iva and Lord Brahm. If the demigods
cannot find adequate language to express the glories of the Lord, then what to
speak of others? Consequently reciters like the sta and mgadha felt
inadequate to speak about King Pthu.
By glorifying the Lord with exalted verses, one becomes purified. Although
we are unable to offer prayers to the Lord in an adequate fashion, our duty is
to make the attempt in order to purify ourselves. It is not that we should stop
our glorification because demigods like Lord Brahm and Lord iva cannot
adequately glorify the Lord. Rather, as stated by Prahlda Mahrja, everyone
should glorify the Lord according to his own ability. If we are serious and
sincere devotees, the Lord will give us the intelligence to offer prayers
properly.
TEXT 3
~ " HF ~
dHF d~ " l
~ " = "
\ d H H ll ll
875
athpy udra-ravasa pthor hare
kalvatrasya kathmtdt
yathopadea munibhi pracodit
lghyni karmi vaya vitanmahi
SYNONYMS
atha apinevertheless; udraliberal; ravasawhose fame; pthoof
King Pthu; hareof Lord Viu; kalpart of a plenary expansion;
avatrasyaincarnation; kathwords; amtanectarean; dtattentive
to; yathaccording to; upadeaminstruction; munibhiby the great sages;
pracoditbeing encouraged; lghynilaudable; karmiactivities;
vayamwe; vitanmahishall try to spread.
TRANSLATION
Although we are unable to glorify you adequately, we nonetheless have a
transcendental taste for glorifying your activities. We shall try to glorify you
according to the instructions received from authoritative sages and scholars.
Whatever we speak, however, is always inadequate and very insignificant. Dear
King, because you are a direct incarnation of the Supreme Personality of
Godhead, all your activities are liberal and ever laudable.
PURPORT
However expert one may be, he can never describe the glories of the Lord
adequately. Nonetheless, those engaged in glorifying the activities of the Lord
should try to do so as far as possible. Such an attempt will please the Supreme
Personality of Godhead. Lord Caitanya has advised all His followers to go
everywhere and preach the message of Lord Ka. Since this message is
essentially Bhagavad-gt, the preacher's duty is to study Bhagavad-gt as it is
understood by disciplic succession and explained by great sages and learned
876
devotees. One should speak to the general populace in accordance with one's
predecessorssdhu, guru and stras. This simple process is the easiest
method by which one can glorify the Lord. Devotional service, however, is the
real method, for by devotional service one can satisfy the Supreme Personality
of Godhead with just a few words. Without devotional service, volumes of
books cannot satisfy the Lord. Even though preachers of the Ka
consciousness movement may be unable to describe the glories of the Lord,
they can nonetheless go everywhere and request people to chant Hare Ka.
TEXT 4
9 ' B d ' ' H l
R = ' F F ~ ll H ll
ea dharma-bht reho
loka dharme 'nuvartayan
gopt ca dharma-setn
st tat-paripanthinm
SYNONYMS
eathis King Pthu; dharma-bhtmof persons executing religious
activities; rehathe best; lokamthe whole world; dharmein religious
activities; anuvartayanengaging them properly; goptthe protector;
caalso; dharma-setnmof the principles of religion; stthe chastiser;
tat-paripanthinmof those who are against religious principles.
TRANSLATION
This King, Mahrja Pthu, is the best amongst those who are following
religious principles. As such, he will engage everyone in the pursuit of religious
877
principles and give those principles all protection. He will also be a great
chastiser to the irreligious and atheistic.
PURPORT
The duty of the king or the head of the government is described very nicely
in this verse. It is the duty of the governmental head to see that people strictly
follow a religious life. A king should also be strict in chastising the atheists. In
other words, an atheistic or godless government should never be supported by
a king or governmental chief. That is the test of good government. In the
name of secular government, the king or governmental head remains neutral
and allows people to engage in all sorts of irreligious activities. In such a state,
people cannot be happy, despite all economic development. However, in this
age of Kali there are no pious kings. Instead, rogues and thieves are elected to
head the government. But how can the people be happy without religion and
God consciousness? The rogues exact taxes from the citizens for their own
sense enjoyment, and in the future the people will be so much harassed that
according to rmad-Bhgavatam they will flee from their homes and country
and take shelter in the forest. However, in Kali-yuga, democratic government
can be captured by Ka conscious people. If this can be done, the general
populace can be made very happy.
TEXT 5
9 H d N dF l
d d ~ d ll 7 ll
ea vai loka-pln
bibharty ekas tanau tan
kle kle yath-bhga
lokayor ubhayor hitam
878
SYNONYMS
eathis King; vaicertainly; loka-plnmof all the demigods;
bibhartibears; ekaalone; tanauin his body; tanthe bodies; kle
klein due course of time; yathaccording to; bhgamproper share;
lokayoof planetary systems; ubhayoboth; hitamwelfare.
TRANSLATION
This King alone, in his own body, will be able in due course of time to
maintain all living entities and keep them in a pleasant condition by manifesting
himself as different demigods to perform various departmental activities. Thus
he will maintain the upper planetary system by inducing the populace to
perform Vedic sacrifices. In due course of time he will also maintain this
earthly planet by discharging proper rainfall.
PURPORT
The demigods in charge of the various departmental activities that
maintain this world are but assistants to the Supreme Personality of Godhead.
When an incarnation of Godhead descends on this planet, demigods like the
sun-god, the moon-god or the King of heaven, Indra, all join Him.
Consequently the incarnation of Godhead is able to act for the departmental
demigods to keep the planetary systems in order. The protection of the earthly
planet is dependent on proper rainfall, and as stated in Bhagavad-gt and
other scriptures, sacrifices are performed to please those demigods who are in
charge of rainfall.
annd bhavanti bhtni
parjanyd anna-sambhava
yajd bhavati parjanyo
879
yaja karma-samudbhava
"All living bodies subsist on food grains, which are produced from rains. Rains
are produced by performance of yaja [sacrifice], and yaja is born of
prescribed duties." (Bg. 3.14)
Thus the proper execution of yaja, sacrifice, is required. As indicated
herein, King Pthu alone would induce all the citizens to engage in such
sacrificial activities so that there would not be scarcity or distress. In Kali-yuga,
however, in the so-called secular state, the executive branch of government is
in the charge of so-called kings and presidents who are all fools and rascals,
ignorant of the intricacies of nature's causes and ignorant of the principles of
sacrifice. Such rascals simply make various plans, which always fail, and the
people subsequently suffer disturbances. To counteract this situation, the
stras advise:
harer nma harer nma
harer nmaiva kevalam
kalau nsty eva nsty eva
nsty eva gatir anyath
[Cc. Adi 17.21]
Thus in order to counteract this unfortunate situation in government, the
general populace is advised to chant the mah-mantra: Hare Ka, Hare
Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare
Hare.
TEXT 6
HF d 3" d = H l
F FH 9 9 F H ll ll
880
vasu kla updatte
kle cya vimucati
sama sarveu bhteu
pratapan sryavad vibhu
SYNONYMS
vasuriches; klein due course of time; updatteexacts; klein due
course of time; caalso; ayamthis King Pthu; vimucatireturns;
samaequal; sarveuto all; bhteuliving entities; pratapanshining;
srya-vatlike the sun-god; vibhupowerful.
TRANSLATION
This King Pthu will be as powerful as the sun-god, and just as the sun-god
equally distributes his sunshine to everyone, King Pthu will distribute his
mercy equally. Similarly, just as the sun-god evaporates water for eight months
and, during the rainy season, returns it profusely, this King will also exact taxes
from the citizens and return these monies in times of need.
PURPORT
The process of tax exaction is very nicely explained in this verse. Tax
exaction is not meant for the sense gratification of the so-called administrative
heads. Tax revenues should be distributed to the citizens in times of need,
during emergencies such as famine or flood. Tax revenues should never be
distributed amongst governmental servants in the form of high salaries and
various other allowances. In Kali-yuga, however, the position of the citizens is
very horrible because taxes are exacted in so many forms and are spent for the
personal comforts of the administrators.
The example of the sun in this verse is very appropriate. The sun is many
millions of miles away from the earth, and although the sun does not actually
881
touch the earth, it manages to distribute land all over the planet by exacting
water from the oceans and seas, and it also manages to make that land fertile
by distributing water during the rainy season. As an ideal king, King Pthu
would execute all this business in the village and state as expertly as the sun.
TEXT 7
H 3 l
d " H ll O ll
titikaty akrama vainya
upary kramatm api
bhtn karua avad
rtn kiti-vttimn
SYNONYMS
titikatitolerates; akramamoffense; vainyathe son of King Vena;
uparion his head; kramatmof those who are trampling; apialso;
bhtnmto all living entities; karuavery kindhearted; avatalways;
rtnmto the aggrieved; kiti-vtti-mnaccepting the profession of the
earth.
TRANSLATION
This King Pthu will be very, very kind to all citizens. Even though a poor
person may trample over the King's head by violating the rules and regulations,
the King, out of his causeless mercy, will be forgetful and forgiving. As a
protector of the world, he will be as tolerant as the earth itself.
PURPORT
882
King Pthu is herein compared to the earthly planet as far as his tolerance
is concerned. Although the earth is always trampled upon by men and animals,
it still gives food to them by producing grains, fruits and vegetables. As an
ideal king, Mahrja Pthu is compared to the earthly planet, for even though
some citizens might violate the rules and regulations of the state, he would still
be tolerant and maintain them with fruits and grains. In other words, it is the
duty of the king to look after the comforts of the citizens, even at the cost of
his own personal convenience. This is not the case, however, in Kali-yuga, for
in Kali-yuga the kings and heads of state enjoy life at the cost of taxes exacted
from the citizens. Such unfair taxation makes the people dishonest, and the
people try to hide their income in so many ways. Eventually the state will not
be able to collect taxes and consequently will not be able to meet its huge
military and administrative expenses. Everything will collapse, and there will
be chaos and disturbance all over the state.
TEXT 8
"H'H9F "H "HH l
d Q 9 &F " H ll ll
deve 'varaty asau devo
naradeva-vapur hari
kcchra-pr praj hy ea
rakiyaty ajasendravat
SYNONYMS
devewhen the demigod (Indra); avaratidoes not supply rains; asauthat;
devaMahrja Pthu; nara-devaof the king; vapuhaving the body;
harithe Supreme Personality of Godhead; kcchra-prsuffering living
entities; prajthe citizens; hicertainly; eathis; rakiyatiwill
883
protect; ajasvery easily; indra-vatlike King Indra.
TRANSLATION
When there is no rainfall and the citizens are in great danger due to the
scarcity of water, this royal Personality of Godhead will be able to supply rains
exactly like the heavenly King Indra. Thus he will very easily be able to protect
the citizens from drought.
PURPORT
King Pthu is very appropriately compared to the sun and the demigod
Indra. King Indra of the heavenly planets is in charge of distributing water
over the earth and other planetary systems. It is indicated that King Pthu
would arrange for the distribution of rainfall personally if Indra failed to
discharge his duty properly. Sometimes the King of heaven, Indra, would
become angry at the inhabitants of the earth if they did not offer sacrifices to
appease him. King Pthu, however, being an incarnation of the Supreme
Personality of Godhead, did not depend on the mercy of the heavenly King. It
is foretold herein that if there would be a scarcity of rain, King Pthu would
manage to counteract the deficiency by virtue of his godly powers. Such
powers were also exhibited by Lord Ka when He was present in Vndvana.
Indeed, when Indra poured incessant water on Vndvana for seven days, the
inhabitants were protected by Ka, who raised Govardhana Hill over their
heads as a great umbrella. Thus Lord Ka is also known as
Govardhana-dhr.
TEXT 9
F d H" l
884
F H d H"F= ll \ ll
pyyayaty asau loka
vadanmta-mrtin
snurgvalokena
viada-smita-cru
SYNONYMS
pyyayatienhances; asauhe; lokamthe whole world; vadanaby his
face; amta-mrtinmoonlike; sa-anurgaaffectionate; avalokenawith
glances; viadabright; smitasmiling; crubeautiful.
TRANSLATION
This King, Pthu Mahrja, by virtue of his affectionate glances and
beautiful moonlike face, which is always smiling with great affection for the
citizens, will enhance everyone's peaceful life.
TEXT 10
H 9 "d
H ' 3 RH l
d'
~ = $H F H ll ! ll
avyakta-vartmaia nigha-kryo
gambhra-vedh upagupta-vitta
ananta-mhtmya-guaika-dhm
pthu pracet iva savttm
885
SYNONYMS
avyaktaunmanifested; vartmhis policies; eathis King;
nighaconfidential; kryahis activities; gambhragrave, secret;
vedhhis accomplishing; upaguptasecretly kept; vittahis treasury;
anantaunlimited; mhtmyaof glories; guaof good qualities;
eka-dhmthe only reservoir; pthuKing Pthu; pracetVarua, the
King of the seas; ivalike; savtacovered; tmself.
TRANSLATION
The reciters continued: No one will be able to understand the policies the
King will follow. His activities will also be very confidential, and it will not be
possible for anyone to know how he will make every activity successful. His
treasury will always remain unknown to everyone. He will be the reservoir of
unlimited glories and good qualities, and his position will be maintained and
covered just as Varua, the deity of the seas, is covered all around by water.
PURPORT
There is a predominating deity for all the material elements, and Varua, or
Pracet, is the predominating deity of the seas and the oceans. From outward
appearances the seas and oceans are devoid of life, but a person acquainted
with the sea knows that within the water exist many varieties of life. The king
of that underwater kingdom is Varua. Just as no one can understand what is
going on beneath the sea, no one could understand what policy King Pthu was
following to make everything successful. Indeed, King Pthu's path of
diplomacy was very grave. His success was made possible because he was a
reservoir of unlimited glorified qualities.
The word upagupta-vitta is very significant in this verse. It indicates that
no one would know the extent of the riches King Pthu would confidentially
886
keep. The idea is that not only the king but everyone should keep his
hard-earned money confidentially and secretly so that in due course of time
the money can be spent for good, practical purposes. In Kali-yuga, however,
the king or government has no well-protected treasury, and the only means of
circulation is currency notes made of paper. Thus in times of distress the
government artificially inflates the currency by simply printing papers, and
this artificially raises the price of commodities, and the general condition of
the citizens becomes very precarious. Thus keeping one's money very secretly is
an old practice, for we find this practice present even during the reign of
Mahrja Pthu. Just as the king has the right to keep his treasury confidential
and secret, the people should also keep their individual earnings a secret.
There is no fault in such dealings. The main point is that everyone should be
trained in the system of varrama-dharma so that the money is spent only
for good causes and nothing else.
TEXT 11
"F" "H9 F' H"H l
HH H ~ ' ll !! ll
dursado durviaha
sanno 'pi vidravat
naivbhibhavitu akyo
venray-utthito 'nala
SYNONYMS
dursadaunapproachable; durviahaunbearable; sannabeing
approached; apialthough; vidra-vatas if far away; nanever;
evacertainly; abhibhavitumto be overcome; akyaable; venaKing
Vena; araithe wood that produces fire; utthitabeing born of;
887
analafire.
TRANSLATION
King Pthu was born of the dead body of King Vena as fire is produced from
arai wood. Thus King Pthu will always remain just like fire, and his enemies
will not be able to approach him. Indeed, he will be unbearable to his enemies,
for although staying very near him, they will never be able to approach him but
will have to remain as if far away. No one will be able to overcome the strength
of King Pthu.
PURPORT
Arai wood is a kind of fuel used to ignite fire by friction. At the time of
performing sacrifices, one can ignite a fire from arai wood. Although born of
his dead father, King Pthu would still remain just like fire. Just as fire is not
easily approached, King Pthu would be unapproachable by his enemies, even
though they would appear to be very near him.
TEXT 12
N > d = l
3"F $H' H H " ll !- ll
antar bahi ca bhtn
payan karmi craai
udsna ivdhyako
vyur tmeva dehinm
SYNONYMS
antainternally; bahiexternally; caand; bhtnmof living entities;
888
payanseeing; karmiactivities; craaiby spies; udsnaneutral;
ivalike; adhyakathe witness; vyuthe air of life; tmthe living
force; ivalike; dehinmof all the embodied.
TRANSLATION
King Pthu will be able to see all the internal and external activities of every
one of his citizens. Still no one will be able to know his system of espionage, and
he himself will remain neutral regarding all matters of glorification or
vilification paid to him. He will be exactly like air, the life force within the
body, which is exhibited internally and externally but is always neutral to all
affairs.
TEXT 13
"BH "B 9 F 9 l
"B "BH ' ~ F~ ll ! ll
ndaya daayaty ea
sutam tma-dvim api
daayaty tmajam api
daya dharma-pathe sthita
SYNONYMS
nanot; adayamnot punishable; daayatipunishes; eathis King;
sutamthe son; tma-dvimof his enemies; apieven; daayatihe
punishes; tma-jamhis own son; apieven; dayampunishable;
dharma-patheon the path of piety; sthitabeing situated.
889
TRANSLATION
Since this King will always remain on the path of piety, he will be neutral to
both his son and the son of his enemy. If the son of his enemy is not
punishable, he will not punish him, but if his own son is punishable, he will
immediately punish him.
PURPORT
These are the characteristics of an impartial ruler. It is the duty of a ruler to
punish the criminal and give protection to the innocent. King Pthu was so
neutral that if his own son were punishable, he would not hesitate to punish
him. On the other hand, if the son of his enemy were innocent, he would not
engage in some intrigue in order to punish him.
TEXT 14
F = ~ F= l
H Hd H ll !H ll
asypratihata cakra
pthor mnascalt
vartate bhagavn arko
yvat tapati go-gaai
SYNONYMS
asyaof this King; apratihatamnot being impeded; cakramthe circle of
influence; pthoof King Pthu; -mnasa-acaltup to Mnasa Mountain;
vartateremains; bhagavnthe most powerful; arkasun-god; yvatjust
as; tapatishines; go-gaaiwith rays of light.
890
TRANSLATION
Just as the sun-god expands his shining rays up to the Arctic region without
impedance, the influence of King Pthu will cover all tracts of land up to the
Arctic region and will remain undisturbed as long as he lives.
PURPORT
Although the Arctic region is not visible to ordinary persons, the sun
shines there without impediment. Just as no one can check the sunshine from
spreading all over the universe, no one could check the influence and reign of
King Pthu, which would remain undisturbed as long as he lived. The
conclusion is that the sunshine and the sun-god cannot be separated, nor could
King Pthu and his ruling strength be separated. His rule over everyone would
continue without disturbance. Thus the King could not be separated from his
ruling power.
TEXT 15
& [ dH= 8 l
~ &d ll !7 ll
rajayiyati yal lokam
ayam tma-viceitai
athmum h rjna
mano-rajanakai praj
SYNONYMS
rajayiyatiwill please; yatbecause; lokamthe entire world; ayamthis
King; tmapersonal; viceitaiby activities; athatherefore; amumhim;
891
huthey call; rjnamthe King; mana-rajanakaivery pleasing to
the mind; prajthe citizens.
TRANSLATION
This King will please everyone by his practical activities, and all of his
citizens will remain very satisfied. Because of this the citizens will take great
satisfaction in accepting him as their ruling king.
TEXT 16
" "H FF' N Q H {F Hd l
FH " "HF ll ! ll
dha-vrata satya-sandho
brahmayo vddha-sevaka
araya sarva-bhtn
mnado dna-vatsala
SYNONYMS
dha-vratafirmly determined; satya-sandhaalways situated in truth;
brahmayaa lover of the brahminical culture; vddha-sevakaa servitor
of the old men; arayato be taken shelter of; sarva-bhtnmof all
living entities; mna-daone who gives respect to all; dna-vatsalavery
kind to the poor and helpless.
TRANSLATION
The King will be firmly determined and always situated in truth. He will be
a lover of the brahminical culture and will render all service to old men and give
892
shelter to all surrendered souls. Giving respect to all, he will always be merciful
to the poor and innocent.
PURPORT
The word vddha-sevaka is very significant. Vddha means "old men."
There are two kinds of old men: one is old by age, and another is old by
knowledge. This Sanskrit word indicates that one can be older by the
advancement of knowledge. King Pthu was very respectful to the brhmaas,
and he protected them. He also protected persons advanced in age. Whatever
the King would decide to do, no one would be able to stop. That is called
dha-sakalpa, or dha-vrata.
TEXT 17
M9 ' $H l
F Hm' d N QH" ll !O ll
mt-bhakti para-stru
patnym ardha ivtmana
prajsu pitvat snigdha
kikaro brahma-vdinm
SYNONYMS
mt-bhaktias respectful as one is to his mother; para-struto other
women; patnymto his own wife; ardhahalf; ivalike; tmanaof his
body; prajsuunto the citizens; pit-vatlike a father;
snigdhaaffectionate; kikaraservant; brahma-vdinmof the devotees
who preach the glories of the Lord.
893
TRANSLATION
The King will respect all women as if they were his own mother, and he will
treat his own wife as the other half of his body. He will be just like an
affectionate father to his citizens, and he will treat himself as the most obedient
servant of the devotees, who always preach the glories of the Lord.
PURPORT
A learned man treats all women except his wife as his mother, looks on
others' property as garbage in the street, and treats others as he would treat his
own self. These are the symptoms of a learned person as described by Cakya
Paita. This should be the standard for education. Education does not mean
having academic degrees only. One should execute what he has learned in his
personal life. These learned characteristics were verily manifest in the life of
King Pthu. Although he was the king, he treated himself as a servant of the
Lord's devotees. According to Vedic etiquette, if a devotee came to a king's
palace, the king would immediately offer his own seat to him. The word
brahma-vdinm is very significant. Brahma-vd refers to the devotees of the
Lord. Brahman, Paramtm and Bhagavn are different terms for the Supreme
Brahman, and the Supreme Brahman is Lord Ka. This is accepted in
Bhagavad-gt (10.12) by Arjuna (para brahma para dhma). Thus the word
brahma-vdinm refers to the devotees of the Lord. The state should always
serve the devotees of the Lord, and the ideal state should conduct itself
according to the instructions of the devotee. Because King Pthu followed this
principle, he is highly praised.
TEXT 18
" H B F " "H' l
894
F l F l ' "BF' 9 ll ! ll
dehinm tmavat-preha
suhd nandi-vardhana
mukta-saga-prasago 'ya
daa-pir asdhuu
SYNONYMS
dehinmto all living entities having a body; tma-vatas himself;
prehaconsidering dear; suhdmof his friends;
nandi-vardhanaincreasing pleasures; mukta-sagawith persons devoid of
all material contamination; prasagaintimately associated; ayamthis
King; daa-pia chastising hand; asdhuuto the criminals.
TRANSLATION
The King will consider all embodied living entities as dear as his own self,
and he will always be increasing the pleasures of his friends. He will intimately
associate with liberated persons, and he will be a chastising hand to all impious
persons.
PURPORT
The word dehinm refers to those who are embodied. The living entities are
embodied in different forms, which number 8,400,000 species. All of these
were treated by the King in the same way he would treat himself. In this age,
however, so-called kings and presidents do not treat all other living entities as
their own self. Most of them are meat-eaters, and even though they may not be
meat-eaters and may pose themselves to be very religious and pious, they still
allow cow slaughter within their state. Such sinful heads of state cannot
actually be popular at any time. Another significant word in this verse is
895
mukta-saga-prasaga, which indicates that the King was always associating
with liberated persons.
TEXT 19
FH F'
d <F~ dH l
FHU= ~ d
H ll !\ ll
aya tu skd bhagavs try-adha
ka-stha tm kalayvatra
yasminn avidy-racita nirarthaka
payanti nntvam api prattam
SYNONYMS
ayamthis King; tuthen; sktdirectly; bhagavnthe Supreme
Personality of Godhead; tri-adhathe master of the three planetary
systems; ka-sthawithout any change; tmthe Supersoul; kalayby a
partial plenary expansion; avatradescended; yasminin whom;
avidy-racitamcreated by nescience; nirarthakamwithout meaning;
payantithey see; nntvammaterial variegatedness; apicertainly;
prattamunderstood.
TRANSLATION
This King is the master of the three worlds, and he is directly empowered by
the Supreme Personality of Godhead. He is without change, and he is an
incarnation of the Supreme known as a aktyvea-avatra. Being a liberated
soul and completely learned, he sees all material varieties as meaningless because
896
their basic principle is nescience.
PURPORT
The reciters of these prayers are describing the transcendental qualities of
Pthu Mahrja. These qualities are summarized in the words skd bhagavn.
This indicates that Mahrja Pthu is directly the Supreme Personality of
Godhead and therefore possesses unlimited good qualities. Being an
incarnation of the Supreme Personality of Godhead, Mahrja Pthu could not
be equaled in his excellent qualities. The Supreme Personality of Godhead is
fully equipped with six kinds of opulences, and King Pthu was also empowered
in such a way that he could display these six opulences of the Supreme
Personality of Godhead in full.
The word ka-stha, meaning "without change," is also very significant.
There are two kinds of living entities-nitya-mukta and nitya-baddha. A
nitya-mukta never forgets his position as the eternal servant of the Supreme
Personality of Godhead. One who does not forget this position and knows that
he is part and parcel of the Supreme Lord is nitya-mukta. Such a nitya-mukta
living entity represents the Supersoul as His expansion. As stated in the Vedas,
nityo nitynm. Thus the nitya-mukta living entity knows that he is an
expansion of the supreme nitya, or the eternal Supreme Personality of
Godhead. Being in such a position, he sees the material world with a different
vision. The living entity who is nitya-baddha, or eternally conditioned, sees the
material varieties as being actually different from one another. In this
connection we should remember that the embodiment of the conditioned soul
is considered to be like a dress. One may dress in different ways, but a really
learned man does not take dresses into consideration. As stated in
Bhagavad-gt (5.18):
vidy-vinaya-sampanne
brhmae gavi hastini
uni caiva vapke ca
897
pait sama-darina
"The humble sage, by virtue of true knowledge, sees with equal vision a learned
and gentle brhmaa, a cow, an elephant, a dog and a dog-eater [outcaste]."
Thus a learned man does not look upon the dresses that externally cover
the living entity, but sees the pure soul within the varieties of dress and knows
very well that the varieties of dress are the creation of nescience
(avidy-racitam). Being a aktyvea-avatra, empowered by the Supreme
Personality of Godhead, Pthu Mahrja did not change his spiritual position,
and consequently there was no possibility of his viewing the material world as
reality.
TEXT 20
H B ""
RdH "H~ l
F~ ~=
F " ~d ll - ll
aya bhuvo maalam odaydrer
goptaika-vro naradeva-ntha
sthya jaitra ratham tta-cpa
paryasyate dakiato yathrka
SYNONYMS
ayamthis King; bhuvaof the world; maalamthe globe;
-udaya-adrefrom the mountain where the first appearance of the sun is
visible; goptwill protect; ekauniquely; vrapowerful, heroic;
nara-devaof all kings, gods in human society; nthathe master;
sthyabeing situated on; jaitramvictorious; rathamhis chariot;
898
tta-cpaholding the bow; paryasyatehe will circumambulate;
dakiatafrom the southern side; yathlike; arkathe sun.
TRANSLATION
This King, being uniquely powerful and heroic, will have no competitor. He
will travel around the globe on his victorious chariot, holding his invincible bow
in his hand and appearing exactly like the sun, which rotates in its own orbit
from the south.
PURPORT
In this verse the word yathrka indicates that the sun is not fixed but is
rotating in its orbit, which is set by the Supreme Personality of Godhead. This
is confirmed in the Brahma-sahit and also in other parts of
rmad-Bhgavatam. In the Fifth Canto of rmad-Bhgavatam it is stated that
the sun rotates in its own orbit at the rate of sixteen thousand miles per
second. Similarly, Brahma-sahit states, yasyjay bhramati
sambhta-kla-cakra: the sun rotates in its own orbit according to the order of
the Supreme Personality of Godhead. The conclusion is that the sun is not
fixed in one place. As far as Pthu Mahrja is concerned, it is indicated that
his ruling power would extend all over the world. The Himalaya Mountains,
from which the sunrise is first seen, are called udaycala or udaydri. It is
herein indicated that Pthu Mahrja's reign over the world would cover even
the Himalaya Mountains and extend to the borders of all oceans and seas. In
other words, his reign would cover the entire planet.
Another significant word in this verse is naradeva. As described in previous
verses, the qualified kingbe he King Pthu or any other king who rules over
the state as an ideal kingshould be understood to be God in human form.
According to Vedic culture, the king is honored as the Supreme Personality of
Godhead because he represents Nryaa, who also gives protection to the
citizens. He is therefore ntha, or the proprietor. Even Santana Gosvm gave
899
respect to the Nawab Hussain Shah as naradeva, although the Nawab was
Muhammadan. A king or governmental head must therefore be so competent
to rule over the state that the citizens will worship him as God in human form.
That is the perfectional stage for the head of any government or state.
TEXT 21
F d
N F d l
F 9 M "
= ' U 3{ ll -! ll
asmai n-pl kila tatra tatra
bali hariyanti saloka-pl
masyanta e striya di-rja
cakryudha tad-yaa uddharantya
SYNONYMS
asmaiunto him; n-plall the kings; kilacertainly; tatra tatrahere
and there; balimpresentations; hariyantiwill offer; sawith;
loka-plthe demigods; masyantewill consider; emof these kings;
striyawives; di-rjamthe original king; cakra-yudhambearing the
disc weapon; tathis; yaareputation; uddharantyacarrying on.
TRANSLATION
When the King travels all over the world, other kings, as well as the
demigods, will offer him all kinds of presentations. Their queens will also
consider him the original king, who carries in His hands the emblems of club
and disc, and will sing of his fame, for he will be as reputable as the Supreme
900
PURPORT
As far as reputation is concerned, King Pthu is already known as the
incarnation of the Supreme Personality of Godhead. The word di-rjam
means "the original king." The original king is Nryaa, or Lord Viu. People
do not know that the original king, or Nryaa, is actually the protector of all
living entities. As confirmed in the Vedas: eko bahn yo vidadhti kmn
(Kaha Upaniad 2.2.13). Actually the Supreme Personality of Godhead is
maintaining all living entities. The king, or naradeva, is His representative. As
such, the king's duty is to personally supervise the distribution of wealth for
the maintenance of all living entities. If he does so, he will be as reputable as
Nryaa. As mentioned in this verse (tad-yaa), Pthu Mahrja was
actually carrying with him the reputation of the Supreme Personality of
Godhead because he was actually reigning over the world in that capacity.
TEXT 22
" " ''
H d l
" FHFd <H
" F d U~ " ll -- ll
aya mah g duduhe 'dhirja
prajpatir vtti-kara prajnm
yo llaydrn sva-arsa-koy
bhindan sam gm akarod yathendra
SYNONYMS
901
ayamthis King; mahmthe earth; gmin the form of a cow; duduhewill
milk; adhirjaextraordinary king; praj-patiprogenitor of mankind;
vtti-karaproviding living facility; prajnmof the citizens; yaone
who; llaysimply by pastimes; adrnmountains and hills; sva-arsaof
his bow; koyby the pointed end; bhindanbreaking; sammlevel;
gmthe earth; akarotwill make; yathas; indrathe King of heaven,
Indra.
TRANSLATION
This King, this protector of the citizens, is an extraordinary king and is
equal to the Prajpati demigods. For the living facility of all citizens, he will
milk the earth, which is like a cow. Not only that, but he will level the surface
of the earth with the pointed ends of his bow, breaking all the hills exactly as
King Indra, the heavenly King, breaks mountains with his powerful
thunderbolt.
TEXT 23
HF H ' FH
"=H9Q l
" " "F
S U ~ " ll - ll
visphrjayann ja-gava dhanu svaya
yadcarat kmm aviahyam jau
tad nililyur dii diy asanto
lglam udyamya yath mgendra
SYNONYMS
902
visphrjayanvibrating; ja-gavammade of the horns of goats and bulls;
dhanuhis bow; svayampersonally; yadwhen; acaratwill travel;
kmmon the earth; aviahyamirresistible; jauin battle; tadat that
time; nililyuwill hide themselves; dii diiin all directions;
asantademoniac men; lglamtail; udyamyakeeping high; yathas;
mgendrathe lion.
TRANSLATION
When the lion travels in the forest with its tail turned upward, all menial
animals hide themselves. Similarly, when King Pthu will travel over his
kingdom and vibrate the string of his bow, which is made of the horns of goats
and bulls and is irresistible in battle, all demoniac rogues and thieves will hide
themselves in all directions.
PURPORT
It is very appropriate to compare a powerful king like Pthu to a lion. In
India, katriya kings are still called sigh, which means "lion." Unless rogues,
thieves and other demoniac people in a state are afraid of the executive head,
who rules the kingdom with a strong hand, there cannot be peace or prosperity
in the state. Thus it is most regrettable when a woman becomes the executive
head instead of a lionlike king. In such a situation the people are considered
very unfortunate.
TEXT 24
9 ' '>
FFH " H l
9UF "
903
> H ll -H ll
eo 'vamedh atam jahra
sarasvat prdurabhvi yatra
ahrd yasya haya purandara
ata-kratu carame vartamne
SYNONYMS
eathis King; avamedhnsacrifices known as avamedha; atamone
hundred; jahrawill perform; sarasvatthe river of the name Sarasvat;
prdurabhvibecame manifest; yatrawhere; ahrtwill steal;
yasyawhose; hayamhorse; purandarathe Lord Indra; ata-kratuwho
performed one hundred sacrifices; caramewhile the last sacrifice;
vartamneis occurring.
TRANSLATION
At the source of the River Sarasvat, this King will perform one hundred
sacrifices known as avamedha. In the course of the last sacrifice, the heavenly
King Indra will steal the sacrificial horse.
TEXT 25
9 FHFH F
Fd H d l
' H
N Q H" ll -7 ll
ea sva-sadmopavane sametya
sanat-kumra bhagavantam ekam
904
rdhya bhaktylabhatmala taj
jna yato brahma para vidanti
SYNONYMS
eathis King; sva-sadmaof his palace; upavanein the garden;
sametyameeting; sanat-kumramSanat-kumra; bhagavantamthe
worshipable; ekamalone; rdhyaworshiping; bhaktywith devotion;
alabhatahe will achieve; amalamwithout contamination; tatthat;
jnamtranscendental knowledge; yataby which; brahmaspirit;
paramsupreme, transcendental; vidantithey enjoy, they know.
TRANSLATION
This King Pthu will meet Sanat-kumra, one of the four Kumras, in the
garden of his palace compound. The King will worship him with devotion and
will be fortunate to receive instructions by which one can enjoy transcendental
bliss.
PURPORT
The word vidanti refers to one who knows something or enjoys something.
When a person is properly instructed by a spiritual master and understands
transcendental bliss, he enjoys life. As stated in Bhagavad-gt (18.54),
brahma-bhta prasanntm na ocati na kkati. When one attains to the
Brahman platform, he neither hankers nor laments. He actually partakes of
transcendental, blissful enjoyment. Although King Pthu was an incarnation
of Viu, he nonetheless taught the people in his kingdom to take instructions
from a spiritual master who represents the disciplic succession. Thus one can
become fortunate and enjoy a blissful life even within this material world. In
this verse the verb vidanti is sometimes taken to mean "understanding." Thus
when a person understands Brahman, or the supreme source of everything, he
905
enjoys a blissful life.
TEXT 26
FF $ H H l
~ ~ ~ ll - ll
tatra tatra giras ts t
iti viruta-vikrama
royaty tmrit gth
pthu pthu-parkrama
SYNONYMS
tatra tatrahere and there; girawords; t tmany, various; itithus;
viruta-vikramahe whose chivalrous activities are widely reputed;
royatiwill hear; tma-ritabout himself; gthsongs, narrations;
pthuKing Pthu; pthu-parkramadistinctly powerful.
TRANSLATION
In this way when the chivalrous activities of King Pthu come to be known
to the people in general, King Pthu will always hear about himself and his
uniquely powerful activities.
PURPORT
To artificially advertise oneself and thus enjoy a so-called reputation is a
kind of conceit. Pthu Mahrja was famous amongst the people because of his
chivalrous activities. He did not have to advertise himself artificially. One's
factual reputation cannot be covered.
906
TEXT 27
" H {=
FH F < d l
F F "
H H H ll -O ll
dio vijitypratiruddha-cakra
sva-tejasotpita-loka-alya
sursurendrair upagyamna-
mahnubhvo bhavit patir bhuva
SYNONYMS
diaall directions; vijityaconquering; apratiruddhawithout check;
cakrahis influence or power; sva-tejasby his own prowess;
utpitauprooted; loka-alyathe miseries of the citizens; suraof
demigods; asuraof demons; indraiby the chiefs; upagyamnabeing
glorified; mah-anubhvathe great soul; bhavithe will become;
patithe lord; bhuvaof the world.
TRANSLATION
No one will be able to disobey the orders of Pthu Mahrja. After
conquering the world, he will completely eradicate the threefold miseries of the
citizens. Then he will be recognized all over the world. At that time both the
suras and the asuras will undoubtedly glorify his magnanimous activities.
PURPORT
907
At the time of Mahrja Pthu, the world was ruled by one emperor,
although there were many subordinate states. Just as there are many united
states in various parts of the world, in olden days the entire world was ruled
through many states, but there was a supreme emperor who ruled over all
subsidiary states. As soon as there were some discrepancies in the maintenance
of the varrama system, the emperor would immediately take charge of the
small states.
The word utpita-loka-alya indicates that Mahrja Pthu completely
uprooted all the miseries of his citizens. The word alya means "piercing
thorns." There are many kinds of miserable thorns that pierce the citizens of a
state, but all competent rulers, even up to the reign of Mahrja Yudhihira,
uprooted all the miserable conditions of the citizens. It is stated that during the
reign of Mahrja Yudhihira there did not even exist severe cold or
scorching heat, nor did the citizens suffer from any kind of mental anxiety.
This is the standard of good government. Such a peaceful and prosperous
government, devoid of anxiety, was established by Pthu Mahrja. Thus the
inhabitants of both saintly and demoniac planets were all engaged in glorifying
the activities of Mahrja Pthu. Persons or nations anxious to spread their
influence all over the world should consider this point. If one is able to
eradicate completely the threefold miseries of the citizens, he should aspire to
rule the world. One should not aspire to rule for any political or diplomatic
consideration.
Thus end the Bhaktivedanta purports of the Fourth Canto, Sixteenth Chapter, of
the rmad-Bhgavatam, entitled "Praise of King Pthu by the Professional
Reciters."
908
17. Mahrja Pthu Becomes Angry at the Earth
TEXT 1
3H=
H F H H d l
"F d U = ll ! ll
maitreya uvca
eva sa bhagavn vainya
khypito gua-karmabhi
chandaym sa tn kmai
pratipjybhinandya ca
SYNONYMS
maitreya uvcathe great sage Maitreya continued to speak; evamthus;
sahe; bhagavnthe Personality of Godhead; vainyain the form of the
son of King Vena; khypitabeing glorified; gua-karmabhiby qualities
and factual activities; chandaym sapacified; tnthose reciters;
kmaiby various presentations; pratipjyaoffering all respects;
abhinandyaoffering prayers; caalso.
TRANSLATION
The great sage Maitreya continued: In this way the reciters who were
glorifying Mahrja Pthu readily described his qualities and chivalrous
909
activities. At the end, Mahrja Pthu offered them various presentations with
all due respect and worshiped them adequately.
TEXT 2
N Q H 'F l
&" d F ll - ll
brhmaa-pramukhn varn
bhtymtya-purodhasa
paur jna-padn re
prakt samapjayat
SYNONYMS
brhmaa-pramukhnunto the leaders of the brhmaa community;
varnto the other castes; bhtyaservants; amtyaministers;
purodhasato the priests; paurnto the citizens; jna-padnto his
countrymen; reto different communities; praktto the admirers;
samapjayathe gave proper respects.
TRANSLATION
King Pthu thus satisfied and offered all respect to all the leaders of the
brhmaas and other castes, to his servants, to his ministers and to the priests,
citizens, general countrymen, people from other communities, admirers and
others, and thus they all became happy.
TEXT 3
H" 3H=
910
dF' ^ ' N ^ l
" " ~ F d HF " = d ll ll
vidura uvca
kasmd dadhra go-rpa
dharitr bahu-rpi
y dudoha pthus tatra
ko vatso dohana ca kim
SYNONYMS
vidura uvcaVidura inquired; kasmtwhy; dadhratook;
go-rpamthe shape of a cow; dharitrthe earth; bahu-rpiwho has
many other forms; ymwhom; dudohamilked; pthuKing Pthu;
tatrathere; kawho; vatsathe calf; dohanamthe milking pot;
caalso; kimwhat.
TRANSLATION
Vidura inquired from the great sage Maitreya: My dear brhmaa, since
mother earth can appear in different shapes, why did she take the shape of a
cow? And when King Pthu milked her, who became the calf, and what was the
milking pot?
TEXT 4
d H9 " H d F d~ l
F ' " H dF ll H ll
prakty viam dev
kt tena sam katham
911
tasya medhya haya deva
kasya hetor apharat
SYNONYMS
praktyby nature; viamnot level; devthe earth; ktwas made;
tenaby him; samlevel; kathamhow; tasyahis; medhyammeant for
offering in the sacrifice; hayamhorse; devathe demigod Indra; kasyafor
what; hetoreason; apharatstole.
TRANSLATION
The surface of the earth is by nature low in some places and high in others.
How did King Pthu level the surface of the earth, and why did the King of
heaven, Indra, steal the horse meant for the sacrifice ?
TEXT 5
Fd H N Q N QH" l
=_ FH 9 d ll 7 ll
sanat-kumrd bhagavato
brahman brahma-vid-uttamt
labdhv jna sa-vijna
rjari k gati gata
SYNONYMS
sanat-kumrtfrom Sanat-kumra; bhagavatathe most powerful;
brahmanmy dear brhmaa; brahma-vit-uttamtwell versed in the Vedic
knowledge; labdhvafter achieving; jnamknowledge; sa-vijnamfor
practical application; rja-ithe great saintly King; kmwhich;
912
gatimdestination; gataachieved.
TRANSLATION
The great saintly King, Mahrja Pthu, received knowledge from
Sanat-kumra, who was the greatest Vedic scholar. After receiving knowledge
to be applied practically in his life, how did the saintly King attain his desired
destination?
PURPORT
There are four Vaiava sampradyas (systems) of disciplic succession. One
sampradya comes from Lord Brahm, one from the goddess of fortune, one
from the Kumras, headed by Sanat-kumra, and one from Lord iva. These
four systems of disciplic succession are still going on. As King Pthu has
illustrated, one who is serious about receiving transcendental Vedic knowledge
must accept a guru, or spiritual master, in one of these four disciplic
successions. It is said that unless one accepts a mantra from one of these
sampradyas, the so-called mantra will not act in Kali-yuga. Many sampradyas
have sprung up without authority, and they are misleading the people by
giving unauthorized mantras. The rascals of these so-called sampradyas do not
observe the Vedic rules and regulations. Although they are addicted to all
kinds of sinful activities, they still offer the people mantras and thus mislead
them. Intelligent persons, however, know that such mantras will never be
successful, and as such they never patronize such upstart spiritual groups.
People should be very careful of these nonsensical sampradyas. To get some
facility for sense gratification, unfortunate people in this age receive mantras
from these so-called sampradyas. Pthu Mahrja, however, showed by his
example that one should receive knowledge from a bona fide sampradya.
Therefore Mahrja Pthu accepted Sanat-kumra as his spiritual master.
913
TEXTS 6-7
" d F H H l
H F HF H " d~ ll ll
' H =' F = l
H F '" Q ^ ll O ll
yac cnyad api kasya
bhavn bhagavata prabho
rava suravasa puya
prva-deha-kathrayam
bhaktya me 'nuraktya
tava cdhokajasya ca
vaktum arhasi yo 'duhyad
vainya-rpea gm imm
SYNONYMS
yatwhich; caand; anyatother; apicertainly; kasyaof Ka;
bhavnyour good self; bhagavataof the Supreme Personality of Godhead;
prabhopowerful; ravaglorious activities; su-ravasawho is very
pleasing to hear about; puyampious; prva-dehaof His previous
incarnation; kath-rayamconnected with the narration; bhaktyaunto
the devotee; meto me; anuraktyavery much attentive; tavaof you;
caand; adhokajasyaof the Lord, who is known as Adhokaja; caalso;
vaktum arhasiplease narrate; yaone who; aduhyatmilked;
vainya-rpeain the form of the son of King Vena; gmcow, earth;
immthis.
TRANSLATION
914
Pthu Mahrja was a powerful incarnation of Lord Ka's potencies;
consequently any narration concerning his activities is surely very pleasing to
hear, and it produces all good fortune. As far as I am concerned, I am always
your devotee as well as a devotee of the Lord, who is known as Adhokaja.
Please therefore narrate all the stories of King Pthu, who, in the form of the
son of King Vena, milked the cow-shaped earth.
PURPORT
Lord Ka is also known as avatr, which means, "one from whom all the
incarnations emanate." In Bhagavad-gt (10.8) Lord Ka says, aha sarvasya
prabhavo matta sarva pravartate: "I am the source of all spiritual and
material worlds. Everything emanates from Me." Thus Lord Ka is the origin
of everyone's appearance. As far as this material world is concerned, Lord
Brahm, Lord Viu and Lord iva are all emanations from Ka. These three
incarnations of Ka are called gua-avatras. The material world is governed
by three material modes of nature, and Lord Viu, Lord Brahm and Lord
iva respectively take charge of the modes of goodness, passion and ignorance.
Mahrja Pthu is also an incarnation of those qualities of Lord Ka by
which one rules over conditioned souls.
In this verse the word adhokaja, meaning "beyond the perception of the
material senses," is very significant. No one can perceive the Supreme
Personality of Godhead by mental speculation; therefore a person with a poor
fund of knowledge cannot understand the Supreme Personality of Godhead.
Since one can form only an impersonal idea on the strength of one's material
senses, the Lord is known as Adhokaja.
TEXT 8
F 3H=
= " H" H HF " Hd~ l
915
F 9 ll ll
sta uvca
codito vidureaiva
vsudeva-kath prati
praasya ta prta-man
maitreya pratyabhata
SYNONYMS
sta uvcaSta Gosvm said; coditainspired; vidureaby Vidura;
evamthus; vsudevaof Lord Ka; kathmnarration; pratiabout;
praasyapraising; tamhim; prta-manbeing very pleased;
maitreyathe saint Maitreya; pratyabhatareplied.
TRANSLATION
Sta Gosvm continued: When Vidura became inspired to hear of the
activities of Lord Ka in His various incarnations, Maitreya, also being
inspired and being very pleased with Vidura, began to praise him. Then
Maitreya spoke as follows.
PURPORT
Talk of ka-kath, or topics about Lord Ka or His incarnations, is
spiritually so inspiring that the reciter and hearer are never exhausted. That is
the nature of spiritual talks. We have actually seen that one can never become
satiated by hearing the conversations between Vidura and Maitreya. Both of
them are devotees, and the more Vidura inquires, the more Maitreya is
encouraged to speak. A symptom of spiritual talks is that no one feels tired.
Thus upon hearing the questions of Vidura, the great sage Maitreya did not
feel disgusted but rather felt encouraged to speak at greater length.
916
TEXT 9
3H=
"9 ~ l H
> l
B
" H = ll \ ll
maitreya uvca
yadbhiikta pthur aga viprair
mantrito janaty ca pla
praj niranne kiti-pha etya
kut-kma-deh patim abhyavocan
SYNONYMS
maitreya uvcathe great sage Maitreya said; yadwhen; abhiiktawas
enthroned; pthuKing Pthu; agamy dear Vidura; vipraiby the
brhmaas; mantritawas declared; janatyof the people; caalso;
plathe protector; prajthe citizens; nirannebeing without food
grains; kiti-phethe surface of the globe; etyacoming near; kutby
hunger; kmaskinny; dehtheir bodies; patimto the protector;
abhyavocanthey said.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, at the time King Pthu
was enthroned by the great sages and brhmaas and declared to be the
protector of the citizens, there was a scarcity of food grains. The citizens
actually became skinny due to starvation. Therefore they came before the King
917
and informed him of their real situation.
PURPORT
Information is given herein concerning the selection of the king by the
brhmaas. According to the varrama system, the brhmaas are
considered to be the heads of the society and therefore to be situated in the
topmost social position. The varrama-dharma, the institution of four varas
and four ramas, is very scientifically designed. As stated in Bhagavad-gt,
varrama-dharma is not a man-made institution, but is God-made. In this
narration it is clearly indicated that the brhmaas used to control the royal
power. When an evil king like Vena ruled, the brhmaas would kill him
through their brahminical powers and would select a proper ruler by testing his
qualifications. In other words, the brhmaas, the intelligent men or great
sages, would control the monarchical powers. Here we have an indication of
how the brhmaas elected King Pthu to the throne as the protector of the
citizens. The citizens, being skinny due to hunger, approached the King and
informed him that necessary action should be taken. The structure of the
varrama-dharma; was so nice that the brhmaas would guide the head of
state. The head of state would then give protection to the citizens. The
katriyas would take charge of protecting the people in general, and under the
protection of the katriyas, the vaiyas would protect the cows, produce food
grains and distribute them. dras, the working class, would help the higher
three classes by manual labor. This is the perfect social system.
TEXTS 10-11
H & R
~ d <F~ H l
HU
F' H d ll ! ll
918
H H'
'" "H"H l
H S 3
H FH d d ll !! ll
vaya rja jharebhitapt
yathgnin koara-sthena vk
tvm adya yt araa araya
ya sdhito vtti-kara patir na
tan no bhavn hatu rtave 'nna
kudhrditn naradeva-deva
yvan na nakymaha ujjhitorj
vrt-patis tva kila loka-pla
SYNONYMS
vayamwe; rjanO King; jhareaby the fire of hunger;
abhitaptvery much aggrieved; yathjust as; agninby the fire;
koara-sthenain the hollow of a tree; vktrees; tvmunto you;
adyatoday; ytwe have come; araamshelter; arayamworth
taking shelter of; yawho; sdhitaappointed; vtti-karaone who gives
employment; patimaster; naour; tattherefore; nato us;
bhavnYour Majesty; hatuplease try; rtaveto give; annamfood
grains; kudhwith hunger; arditnmsuffering; nara-deva-devaO
supreme master of all kings; yvat nalest; nakymahewe will perish;
ujjhitabeing bereft of; rjfood grains; vrtof occupational
engagements; patibestower; tvamyou; kilaindeed; loka-plathe
protector of the citizens.
TRANSLATION
919
Dear King, just as a tree with a fire burning in the hollow of the trunk
gradually dries up, we are drying up due to the fire of hunger in our stomachs.
You are the protector of surrendered souls, and you have been appointed to give
employment to us. Therefore we have all come to you for protection. You are
not only a king, but the incarnation of God as well. Indeed, you are the king of
all kings. You can give us all kinds of occupational engagements, for you are the
master of our livelihood. Therefore, O king of all kings, please arrange to satisfy
our hunger by the proper distribution of food grains. Please take care of us, lest
we soon die for want of food.
PURPORT
It is the duty of the king to see that everyone in the social
ordersbrhmaa, katriya, vaiya and drais fully employed in the state.
Just as it is the duty of the brhmaas to elect a proper king, it is the duty of
the king to see that all the varas-brhmaa, katriya, vaiya and draare
fully engaged in their respective occupational duties. It is here indicated that
although the people were allowed to perform their duties, they were still
unemployed. Although they were not lazy, they still could not produce
sufficient food to satisfy their hunger. When the people are perplexed in this
way, they should approach the head of government, and the president or king
should take immediate action to mitigate the distress of the people.
TEXT 12
3H=
~ d " H l
" "' d B F 'HU ll !- ll
maitreya uvca
pthu prajn karua
920
niamya paridevitam
drgha dadhyau kurureha
nimitta so 'nvapadyata
SYNONYMS
maitreya uvcathe great saint Maitreya said; pthuKing Pthu;
prajnmof the citizens; karuampitiable condition; niamyahearing;
paridevitamlamentation; drghamfor a long time; dadhyaucontemplated;
kuru-rehaO Vidura; nimittamthe cause; sahe; anvapadyatafound
out.
TRANSLATION
After hearing this lamentation and seeing the pitiable condition of the
citizens, King Pthu contemplated this matter for a long time to see if he could
find out the underlying causes.
TEXT 13
$ HF N {H F l
F"' H {M ~ ll ! ll
iti vyavasito buddhy
praghta-arsana
sandadhe viikha bhme
kruddhas tripura-h yath
SYNONYMS
itithus; vyavasitahaving arrived at the conclusion; buddhyby
intelligence; praghtahaving taken up; arsanathe bow;
921
sandadhefixed; viikhaman arrow; bhmeat the earth;
kruddhaangry; tri-pura-hLord iva; yathlike.
TRANSLATION
Having arrived at a conclusion, the King took up his bow and arrow and
aimed them at the earth, exactly like Lord iva, who destroys the whole world
out of anger.
PURPORT
King Pthu found out the cause for the scarcity of food grains. He could
understand that it was not the people's fault, for they were not lazy in
executing their duties. Rather, the earth was not producing sufficient food
grains. This indicates that the earth can produce sufficiently if everything is
properly arranged, but sometimes the earth can refuse to produce food grains
for various reasons. The theory that there is a scarcity of food grains due to an
increase of population is not a very sound theory. There are other causes that
enable the earth to produce profusely or to stop producing. King Pthu found
out the proper causes and took the necessary steps immediately.
TEXT 14
H ' " ' = l
F" H H " ll !H ll
pravepamn dhara
nimyodyudha ca tam
gau saty apdravad bht
mgva mgayu-drut
922
SYNONYMS
pravepamntrembling; dharathe earth; nimyaseeing;
udyudhamhaving taken his bow and arrow; caalso; tamthe King;
gaua cow; satbecoming; apdravatbegan to flee; bhtvery much
afraid; mg ivalike a deer; mgayuby a hunter; drutbeing followed.
TRANSLATION
When the earth saw that King Pthu was taking his bow and arrow to kill
her, she became very much afraid and began to tremble. She then began to flee,
exactly like a deer, which runs very swiftly when followed by a hunter. Being
afraid of King Pthu, she took the shape of a cow and began to run.
PURPORT
Just as a mother produces various children, both male and female, the womb
of mother earth produces all kinds of living entities in various shapes. Thus it
is possible for mother earth to take on innumerable shapes. At this time, in
order to avoid the wrath of King Pthu, she took the shape of a cow. Since a
cow is never to be killed, mother earth thought it wise to take the shape of a
cow in order to avoid King Pthu's arrows. King Pthu, however, could
understand this fact, and therefore he did not stop chasing the cow-shaped
earth.
TEXT 15
H'H d ' l
' 9 F' ll !7 ll
tm anvadhvat tad vainya
923
kupito 'tyaruekaa
ara dhanui sandhya
yatra yatra palyate
SYNONYMS
tmthe cow-shaped earth; anvadhvathe chased; tatthen; vainyathe
son of King Vena; kupitabeing very much angry; ati-aruavery red;
kaahis eyes; araman arrow; dhanuion the bow;
sandhyaplacing; yatra yatrawherever; palyateshe flees.
TRANSLATION
Seeing this, Mahrja Pthu became very angry, and his eyes became as red
as the early-morning sun. Placing an arrow on his bow, he chased the
cow-shaped earth wherever she would run.
TEXT 16
F " H" " H "F = l
'H "" U ' ll ! ll
s dio vidio dev
rodas cntara tayo
dhvant tatra tatraina
dadarndyatyudham
SYNONYMS
sthe cow-shaped earth; diain the four directions; vidiarandomly in
other directions; devthe goddess; rodastowards heaven and earth;
caalso; antarambetween; tayothem; dhvantfleeing; tatra
924
tatrahere and there; enamthe King; dadarashe saw; anubehind;
udyatataken up; yudhamhis weapons.
TRANSLATION
The cow-shaped earth ran here and there in outer space between the
heavenly planets and the earth, and wherever she ran, the King chased her with
his bow and arrows.
TEXT 17
d H" H H l
F " HH " H" ll !O ll
loke nvindata tra
vainyn mtyor iva praj
trast tad nivavte
hdayena vidyat
SYNONYMS
lokewithin the three worlds; nanot; avindatacould obtain;
tramrelease; vainytfrom the hand of the son of King Vena;
mtyofrom death; ivalike; prajmen; trastbeing very much afraid;
tadat that time; nivavteturned back; hdayenawithin her heart;
vidyatvery much aggrieved.
TRANSLATION
Just as a man cannot escape the cruel hands of death, the cow-shaped earth
could not escape the hands of the son of Vena. At length the earth, fearful, her
925
heart aggrieved, turned back in helplessness.
TEXT 18
3H= = ' HF l
'HF~ H ll ! ll
uvca ca mah-bhga
dharma-jpanna-vatsala
trhi mm api bhtn
plane 'vasthito bhavn
SYNONYMS
uvcashe said; caand; mah-bhgamunto the great, fortunate King;
dharma-jaO knower of the principles of religion; panna-vatsalaO
shelter of the surrendered; trhisave; mmme; apiindeed; bhtnmof
living entities; planein protection; avasthitasituated; bhavnYour
Majesty.
TRANSLATION
Addressing the great, opulent King Pthu as the knower of religious
principles and shelter of the surrendered, she said: Please save me. You are the
protector of all living entities. Now you are situated as the King of this planet.
PURPORT
The cow-shaped earth addressed King Pthu as dharma ja, which refers to
one who knows the principles of religion. The principles of religion dictate
that a woman, a cow, a child, a brhmaa and an old man must be given all
protection by the king or anyone else. Consequently mother earth took the
926
shape of a cow. She was also a woman. Thus she appealed to the King as one
who knows the principles of religion. Religious principles also dictate that one
is not to be killed if he surrenders. She reminded King Pthu that not only was
he an incarnation of God, but he was situated as the King of the earth as well.
Therefore his duty was to excuse her.
TEXT 19
F H FF dFd dN9 l
d~ 9 ' $ ll !\ ll
sa tva jighsase kasmd
dnm akta-kilbim
ahaniyat katha yo
dharma-ja iti yo mata
SYNONYMS
sathat very person; tvamyou; jighsasewant to kill; kasmtwhy;
dnmpoor; aktawithout having done; kilbimany sinful activities;
ahaniyatwould kill; kathamhow; yoma woman; dharma-jathe
knower of religious principles; itithus; yaone who; matais considered.
TRANSLATION
The cow-shaped earth continued to appeal to the King: I am very poor and
have not committed any sinful activities. I do not know why you want to kill
me. Since you are supposed to be the knower of all religious principles, why are
you so envious of me, and why are you so anxious to kill a woman?
PURPORT
927
The earth appealed to the King in two ways. A king who knows religious
principles cannot kill anyone who has not committed sinful activities. Apart
from this, a woman is not to be killed, even if she does commit some sinful
activities. Since the earth was innocent and was also a woman, the King
should not kill her.
TEXT 20
H M9 d FH H l
d H' d "HF ll - ll
praharanti na vai stru
ktgasv api jantava
kim uta tvad-vidh rjan
karu dna-vatsal
SYNONYMS
praharantistrike; nanever; vaicertainly; struwomen;
kta-gasuhaving committed sinful activities; apialthough;
jantavahuman beings; kim utathen what to speak of;
tvat-vidhpersonalities like you; rjanO King; karumerciful;
dna-vatsalaffectionate to the poor.
TRANSLATION
Even if a woman does commit some sinful activity, no one should place his
hand upon her. And what to speak of you, dear King, who are so merciful. You
are a protector, and you are affectionate to the poor.
TEXT 21
928
H<H H H B l
= > d~F 'FF ll -! ll
m vipyjar nva
yatra viva pratihitam
tmna ca praj cem
katham ambhasi dhsyasi
SYNONYMS
mmme; vipyabreaking to pieces; ajarmvery strong; nvamboat;
yatrawhere; vivamall worldly paraphernalia; pratihitamstanding;
tmnamyourself; caand; prajyour subjects; caalso; imall
these; kathamhow; ambhasiin the water; dhsyasiyou will hold.
TRANSLATION
The cow-shaped earth continued: My dear King, I am just like a strong boat,
and all the paraphernalia of the world is standing upon me. If you break me to
pieces, how can you protect yourself and your subjects from drowning?
PURPORT
Beneath the entire planetary system is the garbha water. Lord Viu lies on
this garbha water, and from His abdomen a lotus stem grows, and all the
planets within the universe are floating in the air, being supported by this
lotus stem. If a planet is destroyed, it must fall into the water of garbha. The
earth therefore warned King Pthu that he could gain nothing by destroying
her. Indeed, how would he protect himself and his citizens from drowning in
the garbha water? In other words, outer space may be compared to an ocean of
air, and each and every planet is floating on it just as a boat or island floats on
929
the ocean. Sometimes planets are called dvpa, or islands, and sometimes they
are called boats. Thus the cosmic manifestation is partially explained in this
reference by the cow-shaped earth.
TEXT 22
~ H=
HF ' H H' FS l
N 9 H = HF ll -- ll
pthur uvca
vasudhe tv vadhiymi
mac-chsana-par-mukhm
bhga barhii y vkte
na tanoti ca no vasu
SYNONYMS
pthu uvcaKing Pthu replied; vasu-dhemy dear earthly planet;
tvmyou; vadhiymiI shall kill; matmy; sanarulings;
park-mukhmdisobedient to; bhgamyour share; barhiiin the yaja;
ywho; vkteaccepts; nanot; tanotidoes deliver; caand; nato
us; vasuproduce.
TRANSLATION
King Pthu replied to the earthly Planet: My dear earth, you have disobeyed
my orders and rulings. In the form of a demigod you accepted your share of the
yajas we performed, but in return you have not produced sufficient food
grains. For this reason I must kill you.
930
PURPORT
The cow-shaped earthly planet submitted that she not only was a woman,
but was innocent and sinless as well. Thus she argued that she should not be
killed. Besides, she pointed out that being perfectly religious-minded, the King
could not violate the religious principles that forbade killing a woman. In
reply, Mahrja Pthu informed her that first of all she had disobeyed his
orders. This was her first sinful activity. Secondly he accused her of taking her
share of the yajas (sacrifices) but not producing sufficient food grains in
return.
TEXT 23
HF ' " H " ' 'F l
F H " 8 "B F ll - ll
yavasa jagdhy anudina
naiva dogdhy audhasa paya
tasym eva hi duy
dao ntra na asyate
SYNONYMS
yavasamgreen grass; jagdhiyou eat; anudinamdaily; nanever;
evacertainly; dogdhiyou yield; audhasamin the milk bag; payamilk;
tasymwhen a cow; evamthus; hicertainly; duymbeing offensive;
daapunishment; nanot; atrahere; nanot; asyateis advisable.
TRANSLATION
Although you are eating green grass every day, you are not filling your milk
931
bag so we can utilize your milk. Since you are willfully committing offenses, it
cannot be said that you are not punishable due to your assuming the form of a
cow.
PURPORT
A cow eats green grasses in the pasture and fills her milk bag with sufficient
milk so that the cowherdsmen can milk her. Yajas (sacrifices) are performed
to produce sufficient clouds that will pour water over the earth. The word
paya can refer both to milk and to water. As one of the demigods, the earthly
planet was taking her share in the yajasthat is, she was eating green
grassbut in return she was not producing sufficient food grainsthat is, she
was not filling her milk bag. Pthu Mahrja was therefore justified in
threatening to punish her for her offense.
TEXT 24
H H 9'N d F 8 FH H l
F{ H "' ll -H ll
tva khalv oadhi-bjni
prk sni svayambhuv
na mucasy tma-ruddhni
mm avajya manda-dh
SYNONYMS
tvamyou; khalucertainly; oadhiof herbs, plants and grains; bjnithe
seeds; prkformerly; snicreated; svayambhuvby Lord Brahm;
nado not; mucasideliver; tma-ruddhnihidden within yourself;
mmme; avajyadisobeying; manda-dhless intelligent.
932
TRANSLATION
You have so lost your intelligence that, despite my orders, you do not deliver
the seeds of herbs and grains formerly created by Brahm and now hidden
within yourself.
PURPORT
While creating all the planets in the universe, Lord Brahm also created
the seeds of various grains, herbs, plants and trees. When sufficient water falls
from the clouds, the seeds fructify and produce fruits, grains, vegetables, etc.
By his example, Pthu Mahrja indicates that whenever there is a scarcity in
food production, the head of the government should take steps to see why
production is being held up and what should be done to rectify the situation.
TEXT 25
9 " H l
FH "F ll -7 ll
am kut-partnm
rtn paridevitam
amayiymi mad-bair
bhinnys tava medas
SYNONYMS
ammof all of them; kut-partnmsuffering from hunger; rtnmof
the distressed; paridevitamthe lamentation; amayiymiI shall pacify;
mat-baiby my arrows; bhinnybeing cut to pieces; tavaof you;
medasby the flesh.
933
TRANSLATION
Now, with the help of my arrows, I shall cut you to pieces and with your
flesh satisfy the hunger-stricken citizens, who are now crying for want of
grains. Thus I shall satisfy the crying citizens of my kingdom.
PURPORT
Here we find some indication of how the government can arrange for the
eating of cow flesh. It is here indicated that in a rare circumstance when there
is no supply of grains, the government may sanction the eating of meat.
However, when there is sufficient food, the government should not allow the
eating of cow's flesh just to satisfy the fastidious tongue. In other words, in rare
circumstances, when people are suffering for want of grains, meat-eating or
flesh-eating can be allowed, but not otherwise. The maintenance of
slaughterhouses for the satisfaction of the tongue and the killing of animals
unnecessarily should never be sanctioned by a government.
As described in a previous verse, cows and other animals should be given
sufficient grass to eat. If despite a sufficient supply of grass a cow does not
supply milk, and if there is an acute shortage of food, the dried-up cow may be
utilized to feed the hungry masses of people. According to the law of necessity,
first of all human society must try to produce food grains and vegetables, but if
they fail in this, they can indulge in flesh-eating. Otherwise not. As human
society is presently structured, there is sufficient production of grains all over
the world. Therefore the opening of slaughterhouses cannot be supported. In
some nations there is so much surplus grain that sometimes extra grain is
thrown into the sea, and sometimes the government forbids further production
of grain. The conclusion is that the earth produces sufficient grain to feed the
entire population, but the distribution of this grain is restricted due to trade
regulations and a desire for profit. Consequently in some places there is
scarcity of grain and in others profuse production. If there were one
934
government on the surface of the earth to handle the distribution of grain,
there would be no question of scarcity, no necessity to open slaughterhouses,
and no need to present false theories about over-population.
TEXT 26
9" =lN FH '' l
9 ' 'H' ll - ll
pumn yoid uta klba
tma-sambhvano 'dhama
bhteu niranukroo
np tad-vadho 'vadha
SYNONYMS
pumna man; yoita woman; utaalso; klbaa eunuch;
tma-sambhvanainterested in self -maintenance; adhamalowest of
humankind; bhteuto other living entities; niranukroawithout
compassion; npmfor the kings; tatof him; vadhakilling;
avadhanot killing.
TRANSLATION
Any cruel personbe he a man, woman or impotent eunuchwho is only
interested in his personal maintenance and has no compassion for other living
entities may be killed by the king. Such killing can never be considered actual
killing.
PURPORT
The planet earth is actually a woman in her constitutional form, and as
935
such she needs to be protected by the king. Pthu Mahrja argues, however,
that if a citizen within the statebe he man, woman or eunuchis not
compassionate upon his fellow men, he or she may be killed by the king, and
such killing is never to be considered actual killing. As far as the field of
spiritual activities is concerned, when a devotee is self-satisfied and does not
preach the glories of Ka, he is not considered a first-class devotee. A
devotee who tries to preach, who has compassion upon innocent persons who
have no knowledge of Ka, is a superior devotee. In his prayer to the Lord,
Prahlda Mahrja said that he was not personally interested in liberation
from this material world; rather, he did not wish to be liberated from this
material condition until all fallen souls were delivered. Even in the material
field, if a person is not interested in others' welfare, he should be considered to
be condemned by the Personality of Godhead or His incarnation like Pthu
Mahrja.
TEXT 27
H F=' " " H l
N ' ll -O ll
tv stabdh durmad ntv
my-g tilaa arai
tma-yoga-balenem
dhrayiymy aha praj
SYNONYMS
tvmyou; stabdhmvery much puffed up; durmadmmad;
ntvbringing into such a condition; my-gmfalse cow; tilaainto
small particles like grains; araiby my arrows; tmapersonal;
yoga-balenaby mystic power; imall these; dhrayiymishall uphold;
936
ahamI; prajall the citizens, or all the living entities.
TRANSLATION
You are very much puffed up with pride and have become almost insane.
Presently you have assumed the form of a cow by your mystic powers.
Nonetheless I shall cut you into small pieces like grain, and I will uphold the
entire population by my personal mystic powers.
PURPORT
The earth informed King Pthu that if he destroyed her, he and his subjects
would all fall down into the waters of the garbha ocean. King Pthu now replies
to that point. Although the earth assumed the shape of a cow by her mystic
powers in order to be saved from being killed by the King, the King was aware
of this fact and would not hesitate to cut her to pieces, just like small bits of
grain. As far as the destruction of the citizens is concerned, Mahrja Pthu
maintained that he could uphold everyone by his own mystic powers. He did
not need the help of the earthly planet. Being the incarnation of Lord Viu,
Pthu Mahrja possessed the power of Sakaraa, which is explained by the
scientists as the power of gravitation. The Supreme Personality of Godhead is
holding millions of planets in space without any support; similarly, Pthu
Mahrja would not have had any difficulty supporting all his citizens and
himself in space without the help of the planet earth. The Lord is known as
Yogevara, master of all mystic powers. Consequently the planet earth was
informed by the King that she need not worry about his standing without her
help.
TEXT 28
H d H N l
937
& F&H ~ ll - ll
eva manyumay mrti
ktntam iva bibhratam
praat prjali prha
mah sajta-vepathu
SYNONYMS
evamthus; manyu-maymvery much angry; mrtimform;
kta-antamdeath personified, Yamarja; ivalike; bibhratampossessing;
praatsurrendered; prjaliwith folded hands; prhasaid; mahthe
planet earth; sajtaarisen; vepathutrembling in her body.
TRANSLATION
At this time Pthu Mahrja became exactly like Yamarja, and his whole
body appeared very angry. In other words, he was anger personified. After
hearing him, the planet earth began to tremble. She surrendered, and with
folded hands began to speak as follows.
PURPORT
The Supreme Personality of Godhead is death personified to miscreants
and the supreme beloved Lord to the devotees. In Bhagavad-gt the Lord says,
mtyu sarva-hara cham: [Bg. 10.34] "I am all-devouring death." Faithless
unbelievers, who challenge the appearance of God, will be delivered by the
Supreme Personality of Godhead when He appears before them as death.
Hirayakaipu, for example, challenged the authority of the Supreme
Personality of Godhead, and the Lord met him in the form of Nsihadeva
and killed him. Similarly, the planet earth saw Mahrja Pthu as death
personified, and she also saw him in the mood of anger personified. Therefore
938
she began to tremble. One cannot challenge the authority of the Supreme
Personality of Godhead in any circumstance. It is better to surrender unto
Him and take His protection at all times.
TEXT 29
' H=
F 9
HFH l
FH^ H '
" ddH ll -\ ll
dharovca
nama parasmai puruya myay
vinyasta-nn-tanave gutmane
nama svarpnubhavena nirdhuta-
dravya-kriy-kraka-vibhramormaye
SYNONYMS
dharthe planet earth; uvcasaid; namaI offer my obeisances;
parasmaiunto the Transcendence; puruyaunto the person; myayby
the material energy; vinyastaexpanded; nnvarious; tanavewhose
forms; gua-tmaneunto the source of the three modes of material nature;
namaI offer my obeisances; svarpaof the real form; anubhavenaby
understanding; nirdhutanot affected by; dravyamatter; kriyaction;
krakadoer; vibhramabewilderment; rmayethe waves of material
existence.
TRANSLATION
939
The planet earth spoke: My dear Lord, O Supreme Personality of Godhead,
You are transcendental in Your position, and by Your material energy You have
expanded Yourself in various forms and species of life through the interaction
of the three modes of material nature. Unlike some other masters, You always
remain in Your transcendental position and are not affected by the material
creation, which is subject to different material interactions. Consequently You
are not bewildered by material activities.
PURPORT
After King Pthu gave his royal command, the planet earth in the shape of
a cow could understand that the King was a directly empowered incarnation of
the Supreme Personality of Godhead. Consequently the King knew
everythingpast, present and future. Thus there was no possibility of the
earth's cheating him. The earth was accused of hiding the seeds of all herbs
and grains, and therefore she is preparing to explain how the seeds of these
herbs and grains can be again exposed. The earth knew that the King was very
angry with her, and she realized that unless she pacified his anger, there was
no possibility of placing a positive program before him. Therefore in the
beginning of her speech she very humbly presents herself as a part and parcel
of the Supreme Personality of Godhead's body. She submits that the various
bodily forms manifest in the physical world are but different parts and parcels
of the supreme gigantic body. It is said that the lower planetary systems are
parts and parcels of the legs of the Lord, whereas the upper planetary systems
are parts and parcels of the Lord's head. The Lord creates this material world
by His external energy, but this external energy is in one sense not different
from Him. Yet at the same time the Lord is not directly manifest in the
external energy but is always situated in the spiritual energy. As stated in
Bhagavad-gt (9.10), maydhyakea prakti: material nature is working
under the direction of the Lord. Therefore the Lord is not unattached to the
external energy, and He is addressed in this verse as gua-tm, the source of
the three modes of material nature. As stated in Bhagavad-gt (13.15),
940
nirgua gua-bhokt ca: although the Lord is not attached to the external
energy, He is nonetheless the master of it. The philosophy of Lord Caitanya,
upholding that the Lord is simultaneously one with and different from His
creation (acintya-bhedbheda-tattva(9)), is very easily understandable in this
connection. The planet earth explains that although the Lord is attached to
the external energy, He is nirdhuta; He is completely free from the activities of
the external energy. The Lord is always situated in His internal energy.
Therefore in this verse it is stated: svarpa-anubhavena. The Lord remains
completely in His internal potency and yet has full knowledge of the external
energy as well as the internal energy, just as His devotee remains always in a
transcendental position, keeping himself in the service of the Lord without
becoming attached to the material body. rla Rpa Gosvm says that the
devotee who is always engaged in the devotional service of the Lord is always
liberated, regardless of his material situation. If it is possible for a devotee to
remain transcendental, it is certainly possible for the Supreme Personality of
Godhead to remain in His internal potency without being attached to the
external potency. There should be no difficulty in understanding this
situation. Just as a devotee is never bewildered by his material body, the Lord is
never bewildered by the external energy of this material world. A devotee is
not hampered by the material body, although he is situated in a physical body
that runs according to so many material conditions, just as there are five kinds
of air functioning within the body, and so many organsthe hands, legs,
tongue, genitals, rectum, etc.all working differently. The spirit soul, the
living entity, who is in full knowledge of his position is always engaged in
chanting Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare
Rma, Rma Rma, Hare Hare and is not concerned with the bodily functions.
Although the Lord is connected with the material world, He is always situated
in His spiritual energy and is always unattached to the functions of the
material world. As far as the material body is concerned, there are six "waves,"
or symptomatic material conditions: hunger, thirst, lamentation,
bewilderment, old age and death. The liberated soul is never concerned with
941
these six physical interactions. The Supreme Personality of Godhead, being
the all-powerful master of all energies, has some connection with the external
energy, but He is always free from the interactions of the external energy in
the material world.
TEXT 30
H
' ' F F l
F H " ' FH
B F~ ' d ll ll
yenham tmyatana vinirmit
dhtr yato 'ya gua-sarga-sagraha
sa eva m hantum udyudha svar
upasthito 'nya araa kam raye
SYNONYMS
yenaby whom; ahamI; tma-yatanamresting place of all living entities;
vinirmitwas created; dhtrby the Supreme Lord; yataon account of
whom; ayamthis; gua-sarga-sagrahacombination of different material
elements; saHe; evacertainly; mmme; hantumto kill;
udyudhaprepared with weapons; svarcompletely independent;
upasthitanow present before me; anyamother; araamshelter;
kamunto whom; rayeI shall resort to.
TRANSLATION
The planet earth continued: My dear Lord, You are the complete conductor
of the material creation. You have created this cosmic manifestation and the
942
three material qualities, and therefore You have created me, the planet earth,
the resting place of all living entities. Yet You are always fully independent, my
Lord. Now that You are present before me and ready to kill me with Your
weapons, let me know where I should go to take shelter, and tell me who can
give me protection.
PURPORT
The planet earth herein exhibits the symptoms of full surrender before the
Lord. As stated, no one can protect the person whom Ka is prepared to kill,
and no one can kill the person whom Ka protects. Because the Lord was
prepared to kill the planet earth, there was no one to give protection to her.
We are all receiving protection from the Lord, and it is therefore proper that
every one of us surrender unto Him. In Bhagavad-gt (18.66) the Lord
instructs:
sarva-dharmn parityajya
mm eka araa vraja
aha tv sarva-ppebhyo
mokayiymi m uca
"Abandon all varieties of religion and just surrender unto Me. I shall deliver
you from all sinful reaction. Do not fear."
rla Bhaktivinoda hkura sings: "My dear Lord, whatever I haveeven
my mind, the center of all material necessities. namely my home, my body and
whatever I have in connection with this bodyI now surrender unto You.
You are now completely independent to act however You like. If You like, You
can kill me, and if You like, You can save me. In any case, I am Your eternal
servant, and You have every right to do whatever You like."
TEXT 31
943
""HF =
FH H l
H F ' d R U
d~ ' F ll ! ll
ya etad dv asjac carcara
sva-myaytmrayayvitarkyay
tayaiva so 'ya kila goptum udyata
katha nu m dharma-paro jighsati
SYNONYMS
yaone who; etatthese; dauin the beginning of creation;
asjatcreated; cara-acarammoving and nonmoving living entities;
sva-myayby His own potency; tma-rayaysheltered under His own
protection; avitarkyayinconceivable; tayby that same my;
evacertainly; sahe; ayamthis King; kilacertainly; goptum
udyataprepared to give protection; kathamhow; nuthen; mmme;
dharma-paraone who is strictly following religious principles;
jighsatidesires to kill.
TRANSLATION
In the beginning of creation You created all these moving and nonmoving
living entities by Your inconceivable energy. Through this very same energy
You are now prepared to protect the living entities. Indeed, You are the
supreme protector of religious principles. Why are You so anxious to kill me,
even though I am in the form of a cow?
PURPORT
944
The planet earth argues that there is no doubt that one who creates can
also annihilate by his sweet will. The planet earth questions why she should be
killed when the Lord is prepared to give protection to everyone. After all, it is
the earth that is the resting place for all other living entities, and it is the
earth that produces grains for them.
TEXT 32
N F F
F " d l
FHd "d"
' d d > $ ll - ll
nna bateasya samhita janais
tan-myay durjayaykttmabhi
na lakyate yas tv akarod akrayad
yo 'neka eka parata ca vara
SYNONYMS
nnamsurely; batacertainly; asyaof the Supreme Personality of
Godhead; samhitamactivities, plan; janaiby people; tat-myayby His
potency; durjayaywhich is unconquerable; akta-tmabhiwho are not
sufficiently experienced; nanever; lakyateare seen; yahe who;
tuthen; akarotcreated; akrayatcaused to create; yaone who;
anekamany; ekaone; parataby His inconceivable potencies;
caand; varacontroller.
TRANSLATION
My dear Lord, although You are one, by Your inconceivable potencies You
945
have expanded Yourself in many forms. Through the agency of Brahm, You
have created this universe. You are therefore directly the Supreme Personality
of Godhead. Those who are not sufficiently experienced cannot understand
Your transcendental activities because these persons are covered by Your
illusory energy.
PURPORT
God is one, but He expands Himself in a variety of energiesthe material
energy, the spiritual energy, the marginal energy and so forth. Unless one is
favored and especially endowed with grace, he cannot understand how the one
Supreme Personality of Godhead acts through His different energies. The
living entities are also the marginal energy of the Supreme Personality of
Godhead. Brahm is also one of these living entities, but he is especially
empowered by the Supreme Personality of Godhead. Although Brahm is
supposed to be the creator of this universe, actually the Supreme Personality of
Godhead is its ultimate creator. In this verse the word myay is significant.
My means "energy." Lord Brahm is not the energetic but is one of the
manifestations of the Lord's marginal energy. In other words, Lord Brahm is
only an instrument. Although sometimes plans appear contradictory, there is a
definite plan behind all action. One who is experienced and is favored by the
Lord can understand that everything is being done according to the Lord's
supreme plan.
TEXT 33
F " 'F {
" dd= l
F F {{
F 9 H 'F ll ll
946
sargdi yo 'synuruaddhi aktibhir
dravya-kriy-kraka-cetantmabhi
tasmai samunnaddha-niruddha-aktaye
nama parasmai puruya vedhase
SYNONYMS
sarga-dicreation, maintenance and dissolution; yaone who; asyaof
this material world; anuruaddhicauses; aktibhiby His own potencies;
dravyaphysical elements; kriysenses; krakacontrolling demigods;
cetanintelligence; tmabhiconsisting of false ego; tasmaiunto Him;
samunnaddhamanifest; niruddhapotential; aktayeone who possesses
these energies; namaobeisances; parasmaiunto the transcendental;
puruyaSupreme Personality of Godhead; vedhaseunto the cause of all
causes.
TRANSLATION
My dear Lord, by Your own potencies You are the original cause of the
material elements, as well as the performing instruments (the senses), the
workers of the senses (the controlling demigods), the intelligence and the ego,
as well as everything else. By Your energy You manifest this entire cosmic
creation, maintain it and dissolve it. Through Your energy alone everything is
sometimes manifest and sometimes not manifest. You are therefore the Supreme
Personality of Godhead, the cause of all causes. I offer my respectful obeisances
unto You.
PURPORT
All activities begin with the creation of the total energy, the mahat-tattva.
Then, by the agitation of the three guas, the physical elements are created, as
well as the mind, ego and the controllers of the senses. All of these are created
947
one after another by the inconceivable energy of the Lord. In modern
electronics, a mechanic may, by pushing only one button, set off an electronic
chain-reaction, by which so many actions are carried out one after another.
Similarly, the Supreme Personality of Godhead pushes the button of creation,
and different energies create the material elements and various controllers of
the physical elements, and their subsequent interactions follow the
inconceivable plan of the Supreme Personality of Godhead.
TEXT 34
F H HH "
" dd H l
F F~ F
" AF "F d ll H ll
sa vai bhavn tma-vinirmita jagad
bhtendriynta-karatmaka vibho
sasthpayiyann aja m rastald
abhyujjahrmbhasa di-skara
SYNONYMS
saHe; vaicertainly; bhavnYourself; tmaby Yourself;
vinirmitammanufactured; jagatthis world; bhtathe physical elements;
indriyasenses; anta-karaamind, heart; tmakamconsisting of;
vibhoO Lord; sasthpayiyanmaintaining; ajaO unborn; mmme;
rastaltfrom the plutonic region; abhyujjahratook out; ambhasafrom
the water; dioriginal; skarathe boar.
TRANSLATION
948
My dear Lord, You are always unborn. Once, in the form of the original
boar, You rescued me from the waters in the bottom of the universe. Through
Your own energy You created all the physical elements, the senses and the
heart, for the maintenance of the world.
PURPORT
This refers to the time when Lord Ka appeared as the supreme boar,
Varha, and rescued the earth, which had been merged in water. The asura
Hirayka had dislocated the earth from its orbit and thrown it beneath the
waters of the Garbhodaka Ocean. Then the Lord, in the shape of the original
boar, rescued the earth.
TEXT 35
F~ HF~
HU 9 d l
F H F {'
F FF ll 7 ll
apm upasthe mayi nvy avasthit
praj bhavn adya rirakiu kila
sa vra-mrti samabhd dhar-dharo
yo m payasy ugra-aro jighsasi
SYNONYMS
apmof the water; upasthesituated on the surface; mayiin me; nviin
a boat; avasthitstanding; prajliving entities; bhavnYourself;
adyanow; rirakiudesiring to protect; kilaindeed; saHe;
vra-mrtiin the form of a great hero; samabhtbecame;
949
dhar-dharathe protector of the planet earth; yaone who; mmme;
payasifor the sake of milk; ugra-arawith sharpened arrows;
jighsasiyou desire to kill.
TRANSLATION
My dear Lord, in this way You once protected me by rescuing me from the
water, and consequently Your name has been famous as DhardharaHe who
holds the planet earth. Yet at the present moment, in the form of a great hero,
You are about to kill me with sharpened arrows. I am, however, just like a boat
on the water, keeping everything afloat.
PURPORT
The Lord is known as Dhardhara, meaning, "He who keeps the planet
earth on His tusks as the boar incarnation." Thus the planet earth in the shape
of a cow is accounting the contradictory acts of the Lord. Although He once
saved the earth, He now wants to upset the earth, which is like a boat on
water. No one can understand the activities of the Lord. Due to a poor fund of
knowledge, human beings sometimes think the Lord's activities contradictory.
TEXT 36

F' F" F l
=H
F HFd ll ll
nna janair hitam varm
asmad-vidhais tad-gua-sarga-myay
na jyate mohita-citta-vartmabhis
950
tebhyo namo vra-yaas-karebhya
SYNONYMS
nnamsurely; janaiby the people in general; hitamactivities;
varmof the controllers; asmat-vidhailike me; tatof the Personality
of Godhead; guaof the modes of material nature; sargawhich brings
forth creation; myayby Your energy; nanever; jyateare understood;
mohitabewildered; cittawhose minds; vartmabhiway; tebhyaunto
them; namaobeisances; vra-yaa-karebhyawho bring renown to heroes
themselves.
TRANSLATION
My dear Lord, I am also the creation of one of Your energies, composed of
the three modes of material nature. Consequently I am bewildered by Your
activities. Even the activities of Your devotees cannot be understood, and what
to speak of Your pastimes. Thus everything appears to us to be contradictory
and wonderful.
PURPORT
The activities of the Supreme Personality of Godhead in His various forms
and incarnations are always uncommon and wonderful. It is not possible for a
tiny human being to estimate the purpose and plans of such activities;
therefore rla Jva Gosvm has said that unless the Lord's activities are
accepted as inconceivable, they cannot be explained. The Lord is eternally
existing as Ka, the Supreme Personality of Godhead, in Goloka Vndvana.
He has also simultaneously expanded Himself in innumerable forms, beginning
with Lord Rma, Lord Nsiha, Lord Varha and all the incarnations coming
directly from Sakaraa. Sakaraa is the expansion of Baladeva, and
Baladeva is the first manifestation of Ka. Therefore all these incarnations
951
are known as kal.
The word varm refers to all the Personalities of Godhead. As stated in
Brahma-sahit (5.39): rmdi-mrtiu kal-niyamena tihan. In the
rmad-Bhgavatam it is confirmed that all the incarnations are partial
expansions, or kal, of the Supreme Personality of Godhead. However, Ka
is the original Supreme Personality of Godhead. One should not take the
plural number of the word varm to mean that there are many Godheads.
The fact is that God is one, but He exists eternally and expands Himself in
innumerable forms and acts in various ways. Sometimes the common man is
bewildered by all this and considers such activities contradictory, but they are
not contradictory. There is a great plan behind all the Lord's activities.
For our understanding it is sometimes said that the Lord is situated in the
heart of the thief as well as in the heart of the householder, but the Supersoul
in the heart of the thief dictates, "Go and steal things from that particular
house," and at the same time the Lord tells the householder, "Now be careful of
thieves and burglars." These instructions to different persons appear
contradictory, yet we should know that the Supersoul, the Supreme
Personality of Godhead, has some plan, and we should not consider such
activities contradictory. The best course is to surrender unto the Supreme
Personality of Godhead wholeheartedly, and, being protected by Him, remain
peaceful.
Thus end the Bhaktivedanta purports of the Fourth Canto, Seventeenth Chapter,
of the rmad-Bhgavatam, entitled "Mahrja Pthu Becomes Angry at the
Earth."
18. Pthu Mahrja Milks the Earth Planet
952
TEXT 1
3H=
$~ ~ 8 9 F ' l
H F F ll ! ll
maitreya uvca
ittha pthum abhiya
ru prasphuritdharam
punar hvanir bht
sastabhytmnam tman
SYNONYMS
maitreya uvcathe great saint Maitreya continued to speak; itthamthus;
pthumunto King Pthu; abhiyaafter offering prayers; ruin anger;
prasphuritatrembling; adharamhis lips; punaagain; hashe said;
avanithe planet earth; bhtin fear; sastabhyaafter settling;
tmnamthe mind; tmanby the intelligence.
TRANSLATION
The great saint Maitreya continued to address Vidura: My dear Vidura, at
that time, after the planet earth finished her prayers, King Pthu was still not
pacified, and his lips trembled in great anger. Although the planet earth was
frightened, she made up her mind and began to speak as follows in order to
convince the King.
TEXT 2
953
F N ' H = l
FH F" ~ ' d N ' ll - ll
sanniyacchbhibho manyu
nibodha rvita ca me
sarvata sram datte
yath madhu-karo budha
SYNONYMS
sanniyacchaplease pacify; abhibhoO King; manyumanger; nibodhatry
to understand; rvitamwhat is said; caalso; meby me; sarvatafrom
everywhere; sramthe essence; dattetakes; yathas; madhu-karathe
bumblebee; budhaan intelligent person.
TRANSLATION
My dear Lord, please pacify your anger completely and hear patiently
whatever I submit before you. Please turn your kind attention to this. I may be
very poor, but a learned man takes the essence of knowledge from all places,
just as a bumblebee collects honey from each and every flower.
TEXT 3
F [ d '~H FH" l
" 8 > F F{ ll ll
asmi loke 'thavmumin
munibhis tattva-daribhi
d yog prayukt ca
pus reya-prasiddhaye
954
SYNONYMS
asminin this; lokeduration of life; atha vor; amuminin the next life;
munibhiby the great sages; tattvathe truth; daribhiby those who have
seen it; dprescribed; yogmethods; prayuktapplied; caalso;
pusmof the people in general; reyabenefit; prasiddhayein the
matter of obtaining.
TRANSLATION
To benefit all human society, not only in this life but in the next, the great
seers and sages have prescribed various methods conducive to the prosperity of
the people in general.
PURPORT
Vedic civilization takes advantage of the perfect knowledge presented in
the Vedas and presented by great sages and brhmaas for the benefit of
human society. Vedic injunctions are known as ruti, and the additional
supplementary presentations of these principles, as given by the great sages,
are known as smti. They follow the principles of Vedic instruction. Human
society should take advantage of the instructions from both ruti and smti. If
one wants to advance in spiritual life, he must take these instructions and
follow the principles. In Bhakti-rasmta-sindhu, rla Rpa Gosvm says that
if one poses himself as advanced in spiritual life but does not refer to the rutis
and smtis he is simply a disturbance in society. One should follow the
principles laid down in rutis and smtis not only in one's spiritual life but in
material life as well. As far as human society is concerned, it should follow the
Manu-smti as well, for these laws are given by Manu, the father of mankind.
In the Manu-smti it is stated that a woman should not be given
independence, but should be given protection by her father, husband and
955
elderly sons. In all circumstances a woman should remain dependent upon
some guardian. Presently women are given full independence like men, but
actually we can see that such independent women are no happier than those
women who are placed under guardians. If people follow the injunctions given
by the great sages, rutis and smtis, they can actually be happy in both this life
and the next. Unfortunately rascals are manufacturing so many ways and
means to be happy. Everyone is inventing so many methods. Consequently
human society has lost the standard ways of life, both materially and
spiritually, and as a result people are bewildered, and there is no peace or
happiness in the world. Although they are trying to solve the problems of
human society in the United Nations, they are still baffled. Because they do
not follow the liberated instructions of the Vedas, they are unhappy.
Two significant words used in this verse are asmin and amumin. Asmin
means "in this life," and amumin means "in the next life." Unfortunately in
this age, even exalted professors and learned men believe that there is no next
life and that everything is finished in this life. Since they are rascals and fools,
what advice can they give? Still they are passing as learned scholars and
professors. In this verse the word amumin is very explicit. It is the duty of
everyone to mold his life in such a way that he will have a profitable next life.
Just as a boy is educated in order to become happy later, one should be
educated in this life in order to attain an eternal and prosperous life after
death. It is therefore essential that people follow what is given in the rutis and
smtis to make sure that the human mission is successful.
TEXT 4
B F H " l
H { 3 H" '&F ll H ll
tn tihati ya samyag
upyn prva-daritn
956
avara raddhayopeta
upeyn vindate 'jas
SYNONYMS
tnthose; tihatifollows; yaanyone who; samyakcompletely;
upynprinciples; prvaformerly; daritninstructed;
avarainexperienced; raddhaywith faith; upetabeing situated;
upeynthe fruits of activities; vindateenjoys; ajasvery easily.
TRANSLATION
One who follows the principles and instructions enjoined by the great sages
of the past can utilize these instructions for practical purposes. Such a person
can very easily enjoy life and pleasures.
PURPORT
The Vedic principles (mahjano yena gata sa panth [Cc. Madhya 17.186])
urge us to follow in the footsteps of great liberated souls. In this way we can
receive benefit in both this life and the next, and we can also improve our
material life. By following the principles laid down by great sages and saints of
the past, we can very easily understand the aim of all life. The word avara,
meaning "inexperienced," is very significant in this verse. Every conditioned
soul is inexperienced. Everyone is abodha jtaborn a fool and rascal. In
democratic government at the present moment all kinds of fools and rascals
are making decisions. But what can they do? What is the result of their
legislation? They enact something today just to whimsically repeal it tomorrow.
One political party utilizes a country for one purpose, and the next moment
another political party forms a different type of government and nullifies all
the laws and regulations. This process of chewing the chewed (puna puna
carvita-carvanm [SB 7.5.30]) will never make human society happy. In order
957
to make all human society happy and prosperous, we should accept the
standard methods given by liberated persons.
TEXT 5
" 'H~ FH l
F =~ ='> ll 7 ll
tn andtya yo 'vidvn
arthn rabhate svayam
tasya vyabhicaranty arth
rabdh ca puna puna
SYNONYMS
tnthose; andtyaneglecting; yaanyone who; avidvnrascal;
arthnschemes; rabhatebegins; svayampersonally; tasyahis;
vyabhicarantido not become successful; arthpurposes;
rabdhattempted; caand; puna punaagain and again.
TRANSLATION
A foolish person who manufactures his own ways and means through mental
speculation and does not recognize the authority of the sages who lay down
unimpeachable directions is simply unsuccessful again and again in his attempts.
PURPORT
At the present moment it has become fashionable to disobey the
unimpeachable directions given by the cryas and liberated souls of the past.
Presently people are so fallen that they cannot distinguish between a liberated
soul and a conditioned soul. A conditioned soul is hampered by four defects:
958
he is sure to commit mistakes, he is sure to become illusioned, he has a
tendency to cheat others, and his senses are imperfect. Consequently we have
to take direction from liberated persons. This Ka consciousness movement
directly receives instructions from the Supreme Personality of Godhead via
persons who are strictly following His instructions. Although a follower may
not be a liberated person, if he follows the supreme, liberated Personality of
Godhead, his actions are naturally liberated from the contamination of the
material nature. Lord Caitanya therefore says: "By My order you may become a
spiritual master." One can immediately become a spiritual master by having
full faith in the transcendental words of the Supreme Personality of Godhead
and by following His instructions. Materialistic men are not interested in
taking directions from a liberated person, but they are very much interested in
their own concocted ideas, which make them repeatedly fail in their attempts.
Because the entire world is now following the imperfect directions of
conditioned souls, humanity is completely bewildered.
TEXT 6
F 8 Q 9' N Q H l
" 8 F' H ll ll
pur s hy oadhayo
brahma y vimpate
bhujyamn may d
asadbhir adhta-vratai
SYNONYMS
purin the past; screated; hicertainly; oadhayaherbs and food
grains; brahmaby Lord Brahm; yall those which; vim-pateO
King; bhujyamnbeing enjoyed; mayby me; dseen;
959
asadbhiby nondevotees; adhta-vrataidevoid of all spiritual activities.
TRANSLATION
My dear King, the seeds, roots, herbs and grains, which were created by
Lord Brahm in the past, are now being used by nondevotees, who are devoid of
all spiritual understanding.
PURPORT
Lord Brahm created this material world for the use of the living entities,
but it was created according to a plan that all living entities who might come
into it to dominate it for sense gratification would be given directions by Lord
Brahm in the Vedas in order that they might ultimately leave it and return
home, back to Godhead. All necessities grown on earthnamely fruits,
flowers, trees, grains, animals and animal by-productswere created for use in
sacrifice for the satisfaction of the Supreme Personality of Godhead, Viu.
However, the planet earth in the shape of a cow herein submits that all these
utilities are being used by nondevotees, who have no plans for spiritual
understanding. Although there are immense potencies within the earth for the
production of grains, fruits and flowers, this production is checked by the
earth itself when it is misused by nondevotees, who have no spiritual goals.
Everything belongs to the Supreme Personality of Godhead, and everything
can be used for His satisfaction. Things should not be used for the sense
gratification of the living entities. This is the whole plan of material nature
according to the directions of this material nature.
In this verse the words asadbhi and adhta-vratai are important. The word
asadbhi refers to the nondevotees. The nondevotees have been described in
Bhagavad-gt as duktina (miscreants), mh (asses or rascals),
nardham (lowest of mankind) and myaypahta-jn (those who have
lost their knowledge to the power of the illusory energy). All these persons are
asat, nondevotees. Nondevotees are also called gha-vrata, whereas the devotee
960
is called dhta-vrata. The whole Vedic plan is that the misguided conditioned
souls who have come to lord it over material nature should be trained to
become dhta-vrata. This means that they should take a vow to satisfy their
senses or enjoy material life only by satisfying the senses of the Supreme Lord.
Activities intended to satisfy the senses of the Supreme Lord, Ka, are called
krthe 'khila-ce. This indicates that one can attempt all kinds of work,
but one should do so to satisfy Ka. This is described in Bhagavad-gt as
yajrtht karma. The word yaja indicates Lord Viu. We should work only
for His satisfaction. In modern times (Kali-yuga), however, people have
forgotten Viu altogether, and they conduct their activities for sense
gratification. Such people will gradually become poverty-stricken, for they
cannot use things which are to be enjoyed by the Supreme Lord for their own
sense gratification. If they continue like this, there will ultimately be a state of
poverty, and no grains, fruits or flowers will be produced. Indeed, it is stated in
the Twelfth Canto of Bhgavatam that at the end of Kali-yuga people will be
so polluted that there will no longer be any grains, wheat, sugarcane or milk.
TEXT 7
" = H dd l
= '~ d ' ~ ' F 9' ll O ll
aplitndt ca
bhavadbhir loka-plakai
cor-bhte 'tha loke 'ha
yajrthe 'grasam oadh
SYNONYMS
aplitwithout being taken care of; andtbeing neglected; caalso;
bhavadbhilike your good self; loka-plakaiby the governors or kings;
961
cor-bhtebeing beset by thieves; athatherefore; lokethis world;
ahamI; yaja-arthefor the purpose of performing sacrifices;
agrasamhave hidden; oadhall the herbs and grains.
TRANSLATION
My dear King, not only are grains and herbs being used by nondevotees, but,
as far as I am concerned, I am not being properly maintained. Indeed, I am
being neglected by kings who are not punishing these rascals who have turned
into thieves by using grains for sense gratification. Consequently I have hidden
all these seeds, which were meant for the performance of sacrifice.
PURPORT
That which happened during the time of Pthu Mahrja and his father,
King Vena, is also happening at this present moment. A huge arrangement
exists for the production of large-scale industrial and agricultural products, but
all these products are meant for sense gratification. Therefore despite such
productive capacities there is scarcity because the world's population is full of
thieves. The word cor-bhte indicates that the population has turned to
thievery. According to Vedic understanding, men are transformed into thieves
when they plan economic development for sense gratification. It is also
explained in Bhagavad-gt that if one eats food grains without offering them
to the Supreme Personality of Godhead, Yaja, he is a thief and liable to be
punished. According to spiritual communism, all properties on the surface of
the globe belong to the Supreme Personality of Godhead. The population has a
right to use goods only after offering them to the Supreme Personality of
Godhead. This is the process of accepting prasda. Unless one eats prasda, he
is certainly a thief. It is the duty of governors and kings to punish such thieves
and maintain the world nicely. If this is not done, grains will no longer be
produced, and people will simply starve. Indeed, not only will people be obliged
to eat less, but they will kill one another and eat each other's flesh. They are
962
already killing animals for flesh, so when there will no longer be grains,
vegetables and fruits, they will kill their own sons and fathers and eat their
flesh for sustenance.
TEXT 8
H' d F l
" 8 H" ll ll
nna t vrudha k
mayi klena bhyas
tatra yogena dena
bhavn dtum arhati
SYNONYMS
nnamtherefore; tthose; vrudhaherbs and grains;
kdeteriorated; mayiwithin me; klenain course of time;
bhyasvery much; tatratherefore; yogenaby proper means;
denaacknowledged; bhavnYour Majesty; dtumto take;
arhatiought.
TRANSLATION
Due to being stocked for a very long time, all the grain seeds within me have
certainly deteriorated. Therefore you should immediately arrange to take these
seeds out by the standard process, which is recommended by the cryas or
stras.
PURPORT
When there is a scarcity of grain, the government should follow the
963
methods prescribed in the stra and approved by the cryas; thus there will
be a sufficient production of grains, and food scarcity and famine can be
checked. Bhagavad-gt recommends that we perform yaja, sacrifices. By the
performance of yaja, sufficient clouds gather in the sky, and when there are
sufficient clouds, there is also sufficient rainfall. In this way agricultural
matters are taken care of. When there is sufficient grain production, the
general populace eats the grains, and animals like cows, goats and other
domestic animals eat the grasses and grains also. According to this
arrangement, human beings should perform the sacrifices recommended in the
stras, and if they do so there will no longer be food scarcity. In Kali-yuga, the
only sacrifice recommended is sakrtana-yaja.
In this verse there are two significant words: yogena, "by the approved
method," and dena, "as exemplified by the former cryas." One is mistaken
if he thinks that by applying modern machines such as tractors, grains can be
produced. If one goes to a desert and uses a tractor, there is still no possibility
of producing grains. We may adopt various means, but it is essential to know
that the planet earth will stop producing grains if sacrifices are not performed.
The earth has already explained that because nondevotees are enjoying the
production of food, she has reserved food seeds for the performance of
sacrifice. Now, of course, atheists will not believe in this spiritual method of
producing grains, but whether they believe or not, the fact remains that we are
not independent to produce grain by mechanical means. As far as the
approved method is concerned, it is enjoined in the stras that intelligent
men in this age will take to the sakrtana movement, and by so doing they
shall worship the Supreme Personality of Godhead Lord Caitanya, whose
bodily complexion is golden and who is always accompanied by His
confidential devotees to preach this Ka consciousness movement all over
the world. In its present condition, the world can only be saved by introducing
this sakrtana, this Ka consciousness movement. As we have learned from
the previous verse, one who is not in Ka consciousness is considered a thief.
Even though he may be materially very advanced, a thief cannot be placed in a
964
comfortable position. A thief is a thief, and he is punishable. Because people
are without Ka consciousness, they have become thieves, and consequently
they are being punished by the laws of material nature. No one can check this,
not even by introducing so many relief funds and humanitarian institutions.
Unless the people of the world take to Ka consciousness, there will be a
scarcity of food and much suffering.
TEXTS 9-10
HF d H HF H l
' d ^ = " ll \ ll
" ' = N H l
F FHH H> " ll ! ll
vatsa kalpaya me vra
yenha vatsal tava
dhokye kramayn kmn
anurpa ca dohanam
dogdhra ca mah-bho
bhtn bhta-bhvana
annam psitam rjasvad
bhagavn vchate yadi
SYNONYMS
vatsama calf; kalpayaarrange; mefor me; vraO hero; yenaby which;
ahamI; vatsalaffectionate; tavayour; dhokyeshall fulfill;
kra-maynin the form of milk; kmndesired necessities;
anurpamaccording to different living entities; caalso; dohanammilking
pot; dogdhrammilkman; caalso; mah-bhoO mighty-armed one;
965
bhtnmof all living entities; bhta-bhvanaO protector of the living
entities; annamfood grains; psitamdesired; rja-vatnourishing;
bhagavnyour worshipable self; vchatedesires; yadiif.
TRANSLATION
O great hero, protector of living entities, if you desire to relieve the living
entities by supplying them sufficient grain, and if you desire to nourish them by
taking milk from me, you should make arrangements to bring a calf suitable for
this purpose and a pot in which the milk can be kept, as well as a milkman to do
the work. Since I will be very much affectionate towards my calf, your desire to
take milk from me will be fulfilled.
PURPORT
These are nice instructions for milking a cow. The cow must first have a
calf so that out of affection for the calf she will voluntarily give sufficient milk.
There must also be an expert milkman and a suitable pot in which to keep the
milk. Just as a cow cannot deliver sufficient milk without being affectionate to
her calf, the earth cannot produce sufficient necessities without feeling
affection for those who are Ka conscious. Even though the earth's being in
the shape of a cow may be taken figuratively, the meaning herein is very
explicit. Just as a calf can derive milk from a cow, all living entitiesincluding
animals, birds, bees, reptiles and aquaticscan receive their respective foods
from the planet earth, provided that human beings are not asat, or
adhta-vrata, as we have previously discussed. When human society becomes
asat, or ungodly, or devoid of Ka consciousness, the entire world suffers. If
human beings are well-behaved, animals will also receive sufficient food and
be happy. The ungodly human being, ignorant of his duty to give protection
and food to the animals, kills them to compensate for the insufficient
production of grains. Thus no one is satisfied, and that is the cause for the
present condition in today's world.
966
TEXT 11
F = d " HH 8 ~ l
H " 3H H ll !! ll
sam ca kuru m rjan
deva-va yath paya
apartv api bhadra te
upvarteta me vibho
SYNONYMS
sammequally level; caalso; kurumake; mmme; rjanO King;
deva-vamfallen as rain by the mercy of King Indra; yathso that;
payawater; apa-tauwhen the rainy season has ceased; apieven;
bhadramauspiciousness; teunto you; upvartetait can remain; meon
me; vibhoO Lord.
TRANSLATION
My dear King, may I inform you that you have to make the entire surface of
the globe level. This will help me, even when the rainy season has ceased.
Rainfall comes by the mercy of King Indra. Rainfall will remain on the surface
of the globe, always keeping the earth moistened, and thus it will be auspicious
for all kinds of production.
PURPORT
King Indra of the heavenly planets is in charge of throwing thunderbolts
and giving rainfall. Generally thunderbolts are thrown on the tops of hills in
order to break them to pieces. As these pieces are spread asunder in due course
967
of time, the surface of the globe gradually becomes fit for agriculture. Level
land is especially conducive to the production of grain. Thus the planet earth
requested Mahrja Pthu to level the surface of the earth, breaking up the
high land and mountains.
TEXT 12
$ H H " l
HF d H H" Fd 9' ll !- ll
iti priya hita vkya
bhuva dya bhpati
vatsa ktv manu pv
aduhat sakalauadh
SYNONYMS
itithus; priyampleasing; hitambeneficial; vkyamwords; bhuvaof
the earth; dyataking into consideration; bh-patithe King;
vatsamcalf; ktvmaking; manumSvyambhuva Manu; pauin his
hands; aduhatmilked; sakalaall; oadhherbs and grains.
TRANSLATION
After hearing the auspicious and pleasing words of the planet earth, the King
accepted them. He then transformed Svyambhuva Manu into a calf and milked
all the herbs and grains from the earth in the form of a cow, keeping them in
his cupped hands.
TEXT 13
968
~ = FH F"" N ' l
' = ~d " " ~ H ll ! ll
tathpare ca sarvatra
sram dadate budh
tato 'nye ca yath-kma
duduhu pthu-bhvitm
SYNONYMS
tathso; apareothers; caalso; sarvatraeverywhere; sramthe
essence; dadatetook; budhthe intelligent class of men;
tatathereafter; anyeothers; caalso; yath-kmamas much as they
desired; duduhumilked; pthu-bhvitmthe planet earth, controlled by
Pthu Mahrja.
TRANSLATION
Others, who were as intelligent as King Pthu, also took the essence out of
the earthly planet. Indeed, everyone took this opportunity to follow in the
footsteps of King Pthu and get whatever he desired from the planet earth.
PURPORT
The planet earth is also called vasundhar. The word vasu means "wealth,"
and dhar means "one who holds." All creatures within the earth fulfill the
necessities required for human beings, and all living entities can be taken out
of the earth by the proper means. As suggested by the planet earth, and
accepted and initiated by King Pthu, whatever is taken from the
eartheither from the mines, from the surface of the globe or from the
atmosphereshould always be considered the property of the Supreme
Personality of Godhead and should be used for Yaja, Lord Viu. As soon as
969
the process of yaja is stopped, the earth will withhold all
productionsvegetables, trees, plants, fruits, flowers, other agricultural
products and minerals. As confirmed in Bhagavad-gt, the process of yaja was
instituted from the beginning of creation. By the regular performance of yaja,
the equal distribution of wealth and the restriction of sense gratification, the
entire world will be made peaceful and prosperous. As already mentioned, in
this age of Kali the simple performance of sakrtana-yajathe holding of
festivals as initiated by the International Society for Krishna
Consciousnessshould be introduced in every town and village. Intelligent
men should encourage the performance of sakrtana-yaja by their personal
behavior. This means that they should follow the process of austerity by
restricting themselves from illicit sex life, meat-eating, gambling and
intoxication. If the intelligent men, or the brhmaas of society, would follow
the rules and regulations, certainly the entire face of this present world, which
is in such chaotic condition, would change, and people would be happy and
prosperous.
TEXT 14
9 " " " H" H~ F l
HF N F d H " = ll !H ll
ayo duduhur devm
indriyev atha sattama
vatsa bhaspati ktv
paya chandomaya uci
SYNONYMS
ayathe great sages; duduhumilked; devmthe earth; indriyeuin
the senses; athathen; sattamaO Vidura; vatsamthe calf;
970
bhaspatimthe sage Bhaspati; ktvmaking; payamilk;
chanda-mayamin the form of the Vedic hymns; ucipure.
TRANSLATION
All the great sages transformed Bhaspati into a calf, and making the senses
into a pot, they milked all kinds of Vedic knowledge to purify words, mind and
hearing.
PURPORT
Bhaspati is the priest of the heavenly planets. Vedic knowledge was
received in logical order by the great sages through Bhaspati for the benefit of
human society, not only on this planet, but throughout the universes. In other
words, Vedic knowledge is considered one of the necessities for human society.
If human society remains satisfied simply by taking grains from the planet
earth as well as other necessities for maintaining the body, society will not be
sufficiently prosperous. Humanity must have food for the mind and ear, as well
as for the purpose of vibration. As far as transcendental vibrations are
concerned, the essence of all Vedic knowledge is the mah-mantraHare
Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma
Rma, Hare Hare. In Kali-yuga, if this Vedic mah-mantra is chanted regularly
and heard regularly by the devotional process of ravaa krtanam [SB 7.5.23],
it will purify all societies, and thus humanity will be happy both materially and
spiritually.
TEXT 15
dH HF F $" F"" l
H N ll !7 ll
971
ktv vatsa sura-ga
indra somam adduhan
hiramayena ptrea
vryam ojo bala paya
SYNONYMS
ktvmaking; vatsamcalf; sura-gathe demigods; indramIndra,
King of heaven; somamnectar; adduhanthey milked out;
hiramayenagolden; ptreawith a pot; vryammental power;
ojastrength of the senses; balamstrength of the body; payamilk.
TRANSLATION
All the demigods made Indra, the King of heaven, into a calf, and from the
earth they milked the beverage soma, which is nectar. Thus they became very
powerful in mental speculation and bodily and sensual strength.
PURPORT
In this verse the word soma means "nectar." Soma is a kind of beverage
made in the heavenly planets from the moon to the kingdoms of the demigods
in the various higher planetary systems. By drinking this soma beverage the
demigods become more powerful mentally and increase their sensual power
and bodily strength. The words hiramayena ptrea indicate that this soma
beverage is not an ordinary intoxicating liquor. The demigods would not touch
any kind of liquor. Nor is soma a kind of drug. It is a different kind of
beverage, available in the heavenly planets. Soma is far different from the
liquors made for demoniac people, as explained in the next verse.
TEXT 16
972
" "H HF "F9 l
H'" " F FH ll ! ll
daitey dnav vatsa
prahldam asurarabham
vidhydduhan kram
aya-ptre sursavam
SYNONYMS
daiteythe sons of Diti; dnavdemons; vatsamthe calf;
prahldamPrahlda Mahrja; asurademon; abhamthe chief;
vidhyamaking; adduhanthey milked out; krammilk; ayairon;
ptrein a pot; surliquor; savamfermented liquids like beer.
TRANSLATION
The sons of Diti and the demons transformed Prahlda Mahrja, who was
born in an asura family, into a calf, and they extracted various kinds of liquor
and beer, which they put into a pot made of iron.
PURPORT
The demons also have their own types of beverages in the form of liquors
and beers, just as the demigods use soma-rasa for their drinking purposes. The
demons born of Diti take great pleasure in drinking wine and beer. Even today
people of demoniac nature are very much addicted to liquor and beer. The
name of Prahlda Mahrja is very significant in this connection. Because
Prahlda Mahrja was born in a family of demons, as the son of
Hirayakaipu, by his mercy the demons were and still are able to have their
drinks in the form of wine and beer. The word aya (iron) is very significant.
Whereas the nectarean soma was put in a golden pot, the liquors and beers
973
were put in an iron pot. Because the liquor and beer are inferior, they are
placed in an iron pot, and because soma-rasa is superior, it is placed in a golden
pot.
TEXT 17
'H FF '' l
HF HHF d H 'H ' F ll !O ll
gandharvpsaraso 'dhukan
ptre padmamaye paya
vatsa vivvasu ktv
gndharva madhu saubhagam
SYNONYMS
gandharvainhabitants of the Gandharva planet; apsarasathe inhabitants
of the Apsar planet; adhukanmilked out; ptrein a pot;
padma-mayemade of a lotus; payamilk; vatsamcalf; vivvasumof the
name Vivvasu; ktvmaking; gndharvamsongs; madhusweet;
saubhagambeauty.
TRANSLATION
The inhabitants of Gandharvaloka and Apsaroloka made Vivvasu into a
calf, and they drew the milk into a lotus flower pot. The milk took the shape of
sweet musical art and beauty.
TEXT 18
HF ' d ' l
974
{ {" H ll ! ll
vatsena pitaro 'ryam
kavya kram adhukata
ma-ptre mah-bhg
raddhay rddha-devat
SYNONYMS
vatsenaby the calf; pitarathe inhabitants of Pitloka; aryamby the
god of Pitloka, Aryam; kavyamofferings of food to ancestors;
krammilk; adhukatatook out; ma-ptreinto an unbaked earthen pot;
mah-bhgthe greatly fortunate; raddhaywith great faith;
rddha-devatthe demigods presiding over rddha ceremonies in honor of
deceased relatives.
TRANSLATION
The fortunate inhabitants of Pitloka, who preside over the funeral
ceremonies, made Aryam into a calf. With great faith they milked kavya, food
offered to the ancestors, into an unbaked earthen pot.
PURPORT
In Bhagavad-gt (9.25) it is said, pitn ynti pit-vrat. Those who are
interested in family welfare are called pit-vrat. There is a planet called
Pitloka, and the predominating deity of that planet is called Aryam. He is
somewhat of a demigod, and by satisfying him one can help ghostly family
members develop a gross body. Those who are very sinful and attached to their
family, house, village or country do not receive a gross body made of material
elements but remain in a subtle body, composed of mind, ego and intelligence.
Those who live in such subtle bodies are called ghosts. This ghostly position is
975
very painful because a ghost has intelligence, mind and ego and wants to enjoy
material life, but because he doesn't have a gross material body, he can only
create disturbances for want of material satisfaction. It is the duty of family
members, especially the son, to offer oblations to the demigod Aryam or to
Lord Viu. From time immemorial in India the son of a dead man goes to
Gay and, at a Viu temple there, offers oblations for the benefit of his
ghostly father. It is not that everyone's father becomes a ghost, but the
oblations of pia are offered to the lotus feet of Lord Viu so that if a family
member happens to become a ghost, he will be favored with a gross body.
However, if one is habituated to taking the prasda of Lord Viu, there is no
chance of his becoming a ghost or anything lower than a human being. In
Vedic civilization there is a performance called rddha by which food is
offered with faith and devotion. If one offers oblations with faith and
devotioneither to the lotus feet of Lord Viu or to His representative in
Pitloka, Aryamone's forefathers will attain material bodies to enjoy
whatever material enjoyment is due them. In other words, they do not have to
become ghosts.
TEXT 19
d HF d F{ F l
F{ F HU = = HU'" ll !\ ll
prakalpya vatsa kapila
siddh sakalpanmaym
siddhi nabhasi vidy ca
ye ca vidydhardaya
SYNONYMS
prakalpyaappointing; vatsamcalf; kapilamthe great sage Kapila;
976
siddhthe inhabitants of Siddhaloka; sakalpan-maymproceeding from
will; siddhimyogic perfection; nabhasiin the sky; vidymknowledge;
caalso; yethose who; caalso; vidydhara-dayathe inhabitants of
Vidydhara-loka, and so on.
TRANSLATION
After this, the inhabitants of Siddhaloka, as well as the inhabitants of
Vidydhara-loka, transformed the great sage Kapila into a calf, and making the
whole sky into a pot, they milked out specific yogic mystic powers, beginning
with aim. Indeed, the inhabitants of Vidydhara-loka acquired the art of
flying in the sky.
PURPORT
The inhabitants of both Siddhaloka and Vidydhara-loka are naturally
endowed with mystic yogic powers by which they not only can fly in outer
space without a vehicle but can also fly from one planet to another simply by
exerting their will. Just as fish can swim within water, the residents of
Vidydhara-loka can swim in the ocean of air. As far as the inhabitants of
Siddhaloka are concerned, they are endowed with all mystic powers. The yogs
in this planet practice the eightfold yogic mysticismnamely yama, niyama,
sana, pryma, pratyhra, dhra, dhyna and samdhi. By regularly
practicing the yogic processes one after another, the yogs attain various
perfections; they can become smaller than the smallest, heavier than the
heaviest, etc. They can even manufacture a planet, get whatever they like and
control whatever man they want. All the residents of Siddhaloka are naturally
endowed with these mystic yogic powers. It is certainly a very wonderful thing
if we see a person on this planet flying in the sky without a vehicle, but in
Vidydhara-loka such flying is as commonplace as a bird's flying in the sky.
Similarly, in Siddhaloka all the inhabitants are great yogs, perfect in mystic
powers.
977
The name of Kapila Muni is significant in this verse because He was the
expounder of the Skhya philosophical system, and His father, Kardama
Muni, was a great yog and mystic. Indeed, Kardama Muni prepared a great
airplane, which was as large as a small town and had various gardens, palatial
buildings, servants and maidservants. With all this paraphernalia, Kapiladeva's
mother, Devahti, and His father, Kardama Muni, traveled all over the
universes and visited different planets.
TEXT 20
= ' " l
d HF " " ' ll - ll
anye ca myino mym
antardhndbhuttmanm
maya prakalpya vatsa te
duduhur dhramaym
SYNONYMS
anyeothers; caalso; myinamystic magicians; mymmystic powers;
antardhnadisappearing; adbhutawonderful; tmanmof the body;
mayamthe demon named Maya; prakalpyamaking; vatsamthe calf;
tethey; duduhumilked out; dhramaymproceeding from will.
TRANSLATION
Others also, the inhabitants of planets known as Kimpurua-loka, made the
demon Maya into a calf, and they milked out mystic powers by which one can
disappear immediately from another's vision and appear again in a different
form.
978
PURPORT
It is said that the inhabitants of Kimpurua-loka can perform many
wonderful mystic demonstrations. In other words, they can exhibit as many
wonderful things as one can imagine. The inhabitants of this planet can do
whatever they like, or whatever they imagine. Such powers are also mystic
powers. The possession of such mystic power is called it. The demons
generally learn such mystic powers by the practice of yoga. In the
Daama-skandha, the Tenth Canto, of rmad-Bhgavatam, there is a vivid
description of how the demons appear before Ka in various wonderful
forms. For instance, Baksura appeared before Ka and His cowherd
boyfriends as a gigantic crane. While present on this planet, Lord Ka had to
fight with many demons who could exhibit the wonderful mystic powers of
Kimpurua-loka. Although the inhabitants of Kimpurua-loka are naturally
endowed with such powers, one can attain these powers on this planet by
performing different yogic practices.
TEXT 21
F = l
HF " " d FH ll -! ll
yaka-raksi bhtni
pic piitan
bhtea-vats duduhu
kaple katajsavam
SYNONYMS
yakathe Yakas (the descendants of Kuvera); raksithe Rkasas
(meat-eaters); bhtnighosts; picwitches; piita-aanwho are all
979
habituated to eating flesh; bhteaLord iva's incarnation Rudra;
vatswhose calf; duduhumilked out; kaplein a pot of skulls;
kata-jablood; savama fermented beverage.
TRANSLATION
Then the Yakas, Rkasas, ghosts and witches, who are habituated to eating
flesh, transformed Lord iva's incarnation Rudra [Bhtantha] into a calf and
milked out beverages made of blood and put them in a pot made of skulls.
PURPORT
There are some types of living entities in the form of human beings whose
living conditions and eatables are most abominable. Generally they eat flesh
and fermented blood, which is mentioned in this verse as katajsavam. The
leaders of such degraded men known as Yakas, Rkasas, bhtas and picas,
are all in the mode of ignorance. They have been placed under the control of
Rudra. Rudra is the incarnation of Lord iva and is in charge of the mode of
ignorance in material nature. Another name of Lord iva is Bhtantha,
meaning "master of ghosts." Rudra was born from between Brahm's eyes when
Brahm was very angry at the four Kumras.
TEXT 22
~ "" d F > d l
H' HF " " N H9 ll -- ll
tathhayo dandak
sarp ng ca takakam
vidhya vatsa duduhur
bila-ptre via paya
980
SYNONYMS
tathsimilarly; ahayasnakes without hoods; dandakscorpions;
sarpcobras; ngbig snakes; caand; takakamTakaka, chief of the
snakes; vidhyamaking; vatsamcalf; duduhumilked out; bila-ptrein
the pot of snake holes; viampoison; payaas milk.
TRANSLATION
Thereafter cobras and snakes without hoods, large snakes, scorpions and
many other poisonous animals took poison out of the planet earth as their milk
and kept this poison in snake holes. They made a calf out of Takaka.
PURPORT
Within this material world there are various types of living entities, and the
different types of reptiles and scorpions mentioned in this verse are also
provided with their sustenance by the arrangement of the Supreme Personality
of Godhead. The point is that everyone is taking his eatables from the planet
earth. According to one's association with the material qualities, one develops
a certain type of character. Paya-pna bhujagnm: if one feeds a serpent
milk, the snake will simply increase his venom. However, if one supplies milk
to a talented sage or saint, the sage will develop finer brain tissues by which he
can contemplate higher, spiritual life. Thus the Lord is supplying everyone
food, but according to the living entity's association with the modes of material
nature, the living entity develops his specific character.
TEXTS 23-24
H HF HF d H = H 9 l
=' " = " 8 ll - ll
981
" " " FH d H l
F HF H> == H = ll -H ll
paavo yavasa kra
vatsa ktv ca go-vam
araya-ptre cdhukan
mgendrea ca daria
kravyd prina kravya
duduhu sve kalevare
supara-vats vihag
cara ccaram eva ca
SYNONYMS
paavacattle; yavasamgreen grasses; krammilk; vatsamthe calf;
ktvmaking; caalso; go-vamthe bull carrier of Lord iva;
araya-ptrein the pot of the forest; caalso; adhukanmilked out;
mga-indreaby the lion; caand; dariaanimals with sharp teeth;
kravya-adanimals who eat raw flesh; prinaliving entities;
kravyamflesh; duduhutook out; sveown; kalevarein the pot of their
body; suparaGarua; vatswhose calf; vihagthe birds;
carammoving living entities; caalso; acaramnonmoving living entities;
evacertainly; caalso.
TRANSLATION
The four-legged animals like the cows made a calf out of the bull who carries
Lord iva and made a milking pot out of the forest. Thus they got fresh green
grasses to eat. Ferocious animals like tigers transformed a lion into a calf, and
thus they were able to get flesh for milk. The birds made a calf out of Garua
and took milk from the planet earth in the form of moving insects and
982
nonmoving plants and grasses.
PURPORT
There are many carnivorous birds descended from Garua, the winged
carrier of Lord Viu. Indeed, there is a particular type of bird that is very fond
of eating monkeys. Eagles are fond of eating goats, and of course many birds
eat only fruits and berries. Therefore the words caram, referring to moving
animals, and acaram, referring to grasses, fruits and vegetables, are mentioned
in this verse.
TEXT 25
H<HF HF ~ F l
HF ' FHF 9 ll -7 ll
vaa-vats vanaspataya
pthag rasamaya paya
girayo himavad-vats
nn-dhtn sva-snuu
SYNONYMS
vaa-vatsmaking the banyan tree a calf; vana-patayathe trees;
pthakdifferent; rasa-mayamin the form of juices; payamilk;
girayathe hills and mountains; himavat-vatsmaking the Himalayas the
calf; nnvarious; dhtnminerals; svaown; snuuon their peaks.
TRANSLATION
The trees made a calf out of the banyan tree, and thus they derived milk in
the form of many delicious juices. The mountains transformed the Himalayas
983
into a calf, and they milked a variety of minerals into a pot made of the peaks of
hills.
TEXT 26
FH FH HF FH FH ~d l
FH d" ~H " " ~ H ll - ll
sarve sva-mukhya-vatsena
sve sve ptre pthak paya
sarva-kma-dugh pthv
duduhu pthu-bhvitm
SYNONYMS
sarveall; sva-mukhyaby their own chiefs; vatsenaas the calf; sve svein
their own; ptrepots; pthakdifferent; payamilk; sarva-kmaall
desirables; dughmsupplying as milk; pthvmthe planet earth;
duduhumilked out; pthu-bhvitmcontrolled by King Pthu.
TRANSLATION
The planet earth supplied everyone his respective food. During the time of
King Pthu, the earth was fully under the control of the King. Thus all the
inhabitants of the earth could get their food supply by creating various types of
calves and putting their particular types of milk in various pots.
PURPORT
This is evidence that the Lord supplies food to everyone. As confirmed in
the Vedas: eko bahn yo vidadhti kmn. Although the Lord is one, He is
supplying all necessities to everyone through the medium of the planet earth.
984
There are different varieties of living entities on different planets, and they all
derive their eatables from their planets in different forms. On the basis of
these descriptions, how can one assume that there is no living entity on the
moon? Every moon is earthly, being composed of the five elements. Every
planet produces different types of food according to the needs of its residents.
According to the Vedic stras, it is not true that the moon does not produce
food or that no living entity is living there.
TEXT 27
H ~H" ~H" FH l
" HF" " " d ^ ll -O ll
eva pthv-daya pthvm
annd svannam tmana
doha-vatsdi-bhedena
kra-bheda kurdvaha
SYNONYMS
evamthus; pthu-dayaKing Pthu and others; pthvmthe earth;
anna-adall living entities desiring food; su-annamtheir desired
foodstuff; tmanafor self-preservation; dohafor milking; vatsa-diby
calves, pots and milkers; bhedenadifferent; kramilk; bhedamdifferent;
kuru-udvahaO chief of the Kurus.
TRANSLATION
My dear Vidura, chief of the Kurus, in this way King Pthu and all the
others who subsist on food created different types of calves and milked out their
respective eatables. Thus they received their various foodstuffs, which were
985
symbolized as milk.
TEXT 28
FH d" ~ l
" H =d " HF ll - ll
tato mahpati prta
sarva-kma-dugh pthu
duhittve cakrem
prem duhit-vatsala
SYNONYMS
tatathereafter; mah-patithe King; prtabeing pleased;
sarva-kmaall desirables; dughmproducing as milk; pthuKing Pthu;
duhittvetreating as his daughter; cakradid; immunto the planet
earth; premout of affection; duhit-vatsalaaffectionate to his daughter.
TRANSLATION
Thereafter King Pthu was very satisfied with the planet earth, for she
sufficiently supplied all food to various living entities. Thus he developed an
affection for the planet earth, just as if she were his own daughter.
TEXT 29
= FH' d <H d < < l
B" H > F H ll -\ ll
crayan sva-dhanu-koy
986
giri-kni rja-r
bh-maalam ida vainya
prya cakre sama vibhu
SYNONYMS
crayanmaking into pieces; svahis own; dhanu-koyby the power of
his bow; giriof the hills; knithe tops; rja-rthe emperor;
bh-maalamthe whole earth; idamthis; vainyathe son of Vena;
pryaalmost; cakremade; samamlevel; vibhuthe powerful.
TRANSLATION
After this, the king of all kings, Mahrja Pthu, leveled all rough places on
the surface of the globe by breaking up the hills with the strength of his bow.
By his grace the surface of the globe almost became flat.
PURPORT
Generally the mountainous and hilly portions of the earth are made flat by
the striking of thunderbolts. Generally this is the business of King Indra of the
heavenly planets, but King Pthu, an incarnation of the Supreme Personality
of Godhead, did not wait for King Indra to break up the hills and mountains
but did so himself by using his strong bow.
TEXT 30
~F H H H " l
HF d = ~ ll ll
athsmin bhagavn vainya
prajn vttida pit
987
nivsn kalpay cakre
tatra tatra yathrhata
SYNONYMS
athathus; asminon this planet earth; bhagavnthe Personality of
Godhead; vainyason of Vena; prajnmof the citizens; vttidawho
supplies employment; pita father; nivsnresidences; kalpaymsuitable;
cakremake; tatra tatrahere and there; yathas; arhatadesirable,
suitable.
TRANSLATION
To all the citizens of the state, King Pthu was as good as a father. Thus he
was visibly engaged in giving them proper subsistence and proper employment
for subsistence. After leveling the surface of the globe, he earmarked different
places for residential quarters, inasmuch as they were desirable.
TEXT 31
" HH' = l
9 H FNd <H < ll ! ll
grmn pura pattanni
durgi vividhni ca
ghon vrajn sa-ibirn
karn khea-kharvan
SYNONYMS
grmnvillages; puracities; pattannisettlements; durgiforts;
vividhniof different varieties; caalso; ghonhabitations for the
988
milkmen; vrajnpens for cattle; sa-ibirnwith camps; karnmines;
kheaagricultural towns; kharvanmountain villages.
TRANSLATION
In this way the King founded many types of villages, settlements and towns
and built forts, residences for cowherdsmen, stables for the animals, and places
for the royal camps, mining places, agricultural towns and mountain villages.
TEXT 32
~ H 9 "d l
~F HF F d ll - ll
prk pthor iha naivai
pura-grmdi-kalpan
yath-sukha vasanti sma
tatra tatrkutobhay
SYNONYMS
prkbefore; pthoKing Pthu; ihaon this planet; nanever;
evacertainly; ethis; puraof towns; grma-diof villages, etc.;
kalpanplanned arrangement; yathas; sukhamconvenient; vasanti
smalived; tatra tatrahere and there; akuta-bhaywithout hesitation.
TRANSLATION
Before the reign of King Pthu there was no planned arrangement for
different cities, villages, pasturing grounds, etc. Every thing was scattered, and
everyone constructed his residential quarters according to his own convenience.
989
However, since King Pthu plans were made for towns and villages.
PURPORT
From this statement it appears that town and city planning is not new but
has been coming down since the time of King Pthu. In India we can see
regular planning methods evident in very old cities. In rmad-Bhgavatam
there are many descriptions of such ancient cities. Even five thousand years
ago, Lord Ka's capital, Dvrak, was well planned, and similar other
citiesMathur and Hastinpura (now New Delhi)were also well planned.
Thus the planning of cities and towns is not a modern innovation but was
existing in bygone ages.
Thus end the Bhaktivedanta purports of the Fourth Canto, Eighteenth Chapter, of
the rmad-Bhgavatam, entitled "Pthu Mahrja Milks the Earth Planet."
19. King Pthu's One Hundred Horse Sacrifices
TEXT 1
3H=
~" ' F l
N QH = FFH ll ! ll
maitreya uvca
athdkata rj tu
hayamedha-atena sa
990
brahmvarte mano ketre
yatra prc sarasvat
SYNONYMS
maitreya uvcathe sage Maitreya said; athathereafter; adkatatook
initiation; rjthe King; tuthen; hayahorse; medhasacrifices;
atenato perform one hundred; sahe; brahmvarteknown as
Brahmvarta; manoof Svyambhuva Manu; ketrein the land;
yatrawhere; prceastern; sarasvatthe river named Sarasvat.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, King Pthu initiated
the performance of one hundred horse sacrifices at the spot where the River
Sarasvat flows towards the east. This piece of land is known as Brahmvarta,
and it was controlled by Svyambhuva Manu.
TEXT 2
" H d l
9 ~ FH ll - ll
tad abhipretya bhagavn
karmtiayam tmana
ata-kratur na mame
pthor yaja-mahotsavam
SYNONYMS
tat abhipretyaconsidering this matter; bhagavnthe most powerful;
karma-atiayamexcelling in fruitive activities; tmanaof himself;
991
ata-kratuKing Indra, who had performed a hundred sacrifices; nanot;
mamedid tolerate; pthoof King Pthu; yajasacrificial;
mah-utsavamgreat ceremonies.
TRANSLATION
When the most powerful Indra, the King of heaven, saw this, he considered
the fact that King Pthu was going to exceed him in fruitive activities. Thus
Indra could not tolerate the great sacrificial ceremonies performed by King
Pthu.
PURPORT
In the material world everyone who comes to enjoy himself or lord it over
material nature is envious of others. This envy is also found in the personality
of the King of heaven, Indra. As evident from revealed scriptures, Indra was
several times envious of many persons. He was especially envious of great
fruitive activities and the execution of yoga practices, or siddhis. Indeed, he
could not tolerate them, and he desired to break them up. He was envious due
to fear that those who performed great sacrifices for the execution of mystic
yoga might occupy his seat. Since no one in this material world can tolerate
another's advancement, everyone in the material world is called matsara,
envious. In the beginning of rmad-Bhgavatam it is therefore said that
rmad-Bhgavatam is meant for those who are completely nirmatsara
(nonenvious). In other words, one who is not free from the contamination of
envy cannot advance in Ka consciousness. In Ka consciousness,
however, if someone excels another person, the devotee who is excelled thinks
how fortunate the other person is to be advancing in devotional service. Such
nonenvy is typical of Vaikuha. However, when one is envious of his
competitor, that is material. The demigods posted in the material world are not
exempt from envy.
992
TEXT 3
FH l
H FH FH d ll ll
yatra yaja-pati skd
bhagavn harir vara
anvabhyata sarvtm
sarva-loka-guru prabhu
SYNONYMS
yatrawhere; yaja-patithe enjoyer of all sacrifices; sktdirectly;
bhagavnthe Supreme Personality of Godhead; hariLord Viu;
varathe supreme controller; anvabhyatabecame visible;
sarva-tmthe Supersoul of everyone; sarva-loka-guruthe master of all
planets, or the teacher of everyone; prabhuthe proprietor.
TRANSLATION
The Supreme Personality of Godhead, Lord Viu, is present in everyone's
heart as the Supersoul, and He is the proprietor of all planets and the enjoyer of
the results of all sacrifices. He was personally present at the sacrifices made by
King Pthu.
PURPORT
In this verse the word skt is significant. Pthu Mahrja was a
aktyvea-avatra incarnation of Lord Viu. Actually Pthu Mahrja was a
living entity, but he acquired specific powers from Lord Viu. Lord Viu,
however, is directly the Supreme Personality of Godhead, and thus belongs to
993
the category of viu-tattva. Mahrja Pthu belonged to the jva-tattva. The
viu-tattva indicates God, whereas the jva-tattva indicates the part and parcel
of God. When God's part and parcel is especially empowered, he is called
aktyvea-avatra. Lord Viu is herein described as harir vara. The Lord is
so kind that He takes all miserable conditions away from His devotees.
Consequently He is called Hari. He is described as vara because He can do
whatever He likes. He is the supreme controller. The supreme vara
puruottama is Lord Ka. He exhibits His powers as vara, or the supreme
controller, when He assures His devotee in Bhagavad-gt (18.66): "Abandon
all varieties of religion and just surrender unto Me. I shall deliver you from all
sinful reaction. Do not fear." He can immediately make His devotee immune
from all the reactions caused by sinful life if the devotee simply surrenders
unto Him. He is described herein as sarvtm, meaning that He is present in
everyone's heart as the Supersoul, and as such He is the supreme teacher of
everyone. If we are fortunate enough to take the lessons given by Lord Ka
in Bhagavad-gt, our lives immediately become successful. No one can give
better instructions to human society than Lord Ka.
TEXT 4
H N QH d F l
3 'H >F ll H ll
anvito brahma-arvbhy
loka-plai sahnugai
upagyamno gandharvair
munibhi cpsaro-gaai
SYNONYMS
anvitabeing accompanied; brahmaby Lord Brahm; arvbhymand by
994
Lord iva; loka-plaiby the predominating chiefs of all different planets;
saha anugaialong with their followers; upagyamnabeing praised;
gandharvaiby the residents of Gandharvaloka; munibhiby great sages;
caalso; apsara-gaaiby the residents of Apsaroloka.
TRANSLATION
When Lord Viu appeared in the sacrificial arena, Lord Brahm, Lord iva
and all the chief predominating personalities of every planet, as well as their
followers, came with Him. When He appeared on the scene, the residents of
Gandharvaloka, the great sages, and the residents of Apsaroloka all praised
Him.
TEXT 5
F{ HU' " "H Qd" l
F "" 9 " H ll 7 ll
siddh vidydhar daity
dnav guhyakdaya
sunanda-nanda-pramukh
prada-pravar hare
SYNONYMS
siddhthe residents of Siddhaloka; vidydharthe residents of
Vidydhara-loka; daitythe demoniac descendants of Diti; dnavthe
asuras; guhyaka-dayathe Yakas, etc.;
sunanda-nanda-pramukhheaded by Sunanda and Nanda, the chief of Lord
Viu's associates from Vaikuha; pradaassociates; pravarmost
respectful; hareof the Supreme Personality of Godhead.
995
TRANSLATION
The Lord was accompanied by the residents of Siddhaloka and
Vidydhara-loka, all the descendants of Diti, and the demons and the Yakas.
He was also accompanied by His chief associates, headed by Sunanda and
Nanda.
TEXT 6
d " " Fd" l
H H = F H F d ll ll
kapilo nrado datto
yoge sanakdaya
tam anvyur bhgavat
ye ca tat-sevanotsuk
SYNONYMS
kapilaKapila Muni; nradathe great sage Nrada; dattaDatttreya;
yoga-the masters of mystic power; sanaka-dayaheaded by Sanaka;
tamLord Viu; anvyufollowed; bhgavatgreat devotees; yeall
those who; caalso; tat-sevana-utsukalways eager to serve the Lord.
TRANSLATION
Great devotees, who were always engaged in the service of the Supreme
Personality of Godhead, as well as the great sages named Kapila, Nrada and
Datttreya, and masters of mystic powers, headed by Sanaka Kumra, all
attended the great sacrifice with Lord Viu.
996
TEXT 7
' " FH d" F l
" ' FF~ F ll O ll
yatra dharma-dugh bhmi
sarva-kma-dugh sat
dogdhi smbhpsitn arthn
yajamnasya bhrata
SYNONYMS
yatrawhere; dharma-dughproducing sufficient milk for religiosity;
bhmithe land; sarva-kmaall desires; dughyielding as milk; satthe
cow; dogdhi smafulfilled; abhpsitndesirable; arthnobjects;
yajamnasyaof the sacrificer; bhratamy dear Vidura.
TRANSLATION
My dear Vidura, in that great sacrifice the entire land came to be like the
milk-producing kma-dhenu, and thus, by the performance of yaja, all daily
necessities for life were supplied.
PURPORT
In this verse the word dharma-dugh is significant, for it indicates
kma-dhenu. Kma-dhenu is also known as surabhi. Surabhi cows inhabit the
spiritual world, and, as stated in Brahma-sahit, Lord Ka is engaged in
tending these cows: surabhr abhiplayantam [Bs. 5.29]. One can milk a surabhi
cow as often as one likes, and the cow will deliver as much milk as one
requires. Milk, of course, is necessary for the production of so many milk
products, especially clarified butter, which is required for the performance of
997
great sacrifices. Unless we are prepared to perform the prescribed sacrifices,
our supply of the necessities of life will be checked. Bhagavad-gt confirms
that Lord Brahm created human society along with yaja, the performance of
sacrifice. Yaja means Lord Viu, the Supreme Personality of Godhead, and
sacrifice means working for the satisfaction of the Supreme Personality of
Godhead. In this age, however, it is very difficult to find qualified brhmaas
who can perform sacrifices as prescribed in the Vedas. Therefore it is
recommended in rmad-Bhgavatam (yajai sakrtana-pryai) that by
performing sakrtana-yaja and by satisfying the yaja-purua, Lord
Caitanya, one can derive all the results derived by great sacrifices in the past.
King Pthu and others derived all the necessities of life from the earthly planet
by performing great sacrifices. Now this sakrtana movement has already
been started by the International Society for Krishna Consciousness. people
should take advantage of this great sacrifice and join in the Society's activities;
then there will be no scarcity. If sakrtana-yaja is performed, there will be no
difficulty, not even in industrial enterprises. Therefore this system should be
introduced in all spheres of lifesocial, political, industrial, commercial, etc.
Then everything will run very peacefully and smoothly.
TEXT 8
3 FH FU "' F l
H H F ' ll ll
hu sarva-rasn nadya
kra-dadhy-anna-go-rasn
taravo bhri-varma
prsyanta madhu-cyuta
SYNONYMS
998
hubore; sarva-rasnall kinds of tastes; nadyathe rivers; kramilk;
dadhicurd; annadifferent kinds of food; go-rasnother milk products;
taravatrees; bhrigreat; varmahaving bodies; prsyantabore
fruit; madhu-cyutadropping honey.
TRANSLATION
The flowing rivers supplied all kinds of tastessweet, pungent, sour,
etc.and very big trees supplied fruit and honey in abundance. The cows,
having eaten sufficient green grass, supplied profuse quantities of milk, curd,
clarified butter and similar other necessities.
PURPORT
If rivers are not polluted and are allowed to flow in their own way, or
sometimes allowed to flood the land, the land will become very fertile and able
to produce all kinds of vegetables, trees and plants. The word rasa means
"taste." Actually all rasas are tastes within the earth, and as soon as seeds are
sown in the ground, various trees sprout up to satisfy our different tastes. For
instance, sugarcane provides its juices to satisfy our taste for sweetness, and
oranges provide their juices to satisfy our taste for a mixture of the sour and
the sweet. Similarly, there are pineapples and other fruits. At the same time,
there are chilies to satisfy our taste for pungency. Although the earth's ground
is the same, different tastes arise due to different kinds of seeds. As Ka says
in Bhagavad-gt (7.10), bja m sarva-bhtnm: "I am the original seed of
all existences." Therefore all arrangements are there. And as stated in
opaniad: pram idam [opaniad, Invocation]. Complete arrangements for
the production of all the necessities of life are made by the Supreme
Personality of Godhead. People should therefore learn how to satisfy the
yaja-purua, Lord Viu. Indeed, the living entity's prime business is to satisfy
the Lord because the living entity is part and parcel of the Lord. Thus the
whole system is so arranged that the living entity must do his duty as he is
999
constitutionally made. Without doing so, all living entities must suffer. That is
the law of nature.
The words taravo bhri-varma indicate very luxuriantly grown,
big-bodied trees. The purpose of these trees was to produce honey and varieties
of fruit. In other words, the forest also has its purpose in supplying honey,
fruits and flowers. Unfortunately in Kali-yuga, due to an absence of yaja,
there are many big trees in the forests, but they do not supply sufficient fruits
and honey. Thus everything is dependent on the performance of yaja. The
best way to perform yaja in this age is to spread the sakrtana movement all
over the world.
TEXT 9
F'H md ' = H ' l
3 FH d Fd ll \ ll
sindhavo ratna-nikarn
girayo 'nna catur-vidham
upyanam upjahru
sarve lok sa-plak
SYNONYMS
sindhavathe oceans; ratna-nikarnheaps of jewels; girayathe hills;
annameatables; catu-vidhamfour kinds of; upyanampresentations;
upjahrubrought forward; sarveall; lokthe people in general of all
planets; sa-plakalong with the governors.
TRANSLATION
King Pthu was presented with various gifts from the general populace and
1000
predominating deities of all planets. The oceans and seas were full of valuable
jewels and pearls, and the hills were full of chemicals and fertilizers. Four kinds
of edibles were produced profusely.
PURPORT
As stated in opaniad, this material creation is supplied with all the
potencies for the production of all necessities required by the living
entitiesnot only human beings, but animals, reptiles, aquatics and trees. The
oceans and seas produce pearls, coral and valuable jewels so that fortunate
law-abiding people can utilize them. Similarly, the hills are full of chemicals so
that when rivers flow down from them the chemicals spread over the fields to
fertilize the four kinds of foodstuffs. These are technically known as carvya
(those edibles which are chewed), lehya (those which are licked up), cya
(those which are sucked) and peya (those which are drunk).
Pthu Mahrja was greeted by the residents of other planets and their
presiding deities. They presented various gifts to the King and acknowledged
him as the proper type of king by whose planning and activities everyone
throughout the universe could be happy and prosperous. It is clearly indicated
in this verse that the oceans and seas are meant for producing jewels, but in
Kali-yuga the oceans are mainly being utilized for fishing. dras and poor men
were allowed to fish, but the higher classes like the katriyas and vaiyas would
gather pearls, jewels and coral. Although poor men would catch tons of fish,
they would not be equal in value to one piece of coral or pearl. In this age so
many factories for the manufacture of fertilizers have been opened, but when
the Personality of Godhead is pleased by the performance of yajas, the hills
automatically produce fertilizing chemicals, which help produce edibles in the
fields. Everything is dependent on the people's acceptance of the Vedic
principles of sacrifice.
TEXT 10
1001
$ =' F ~ F " l
F H" =d ll ! ll
iti cdhokajeasya
pthos tu paramodayam
asyan bhagavn indra
pratightam ackarat
SYNONYMS
itithus; caalso; adhokaja-asyawho accepted Adhokaja as his
worshipable Lord; pthoof King Pthu; tuthen; paramathe topmost;
udayamopulence; asyanbeing envious of; bhagavnthe most powerful;
indrathe King of heaven; pratightamimpediments; ackaratmade.
TRANSLATION
King Pthu was dependent on the Supreme Personality of Godhead, who is
known as Adhokaja. Because King Pthu Performed so many sacrifices, he was
superhumanly enhanced by the mercy of the Supreme Lord. King Pthu's
opulence, however, could not be tolerated by the King of heaven, Indra, who
tried to impede the progress of his opulence.
PURPORT
In this verse there are three significant purposes expressed in the words
adhokaja, bhagavn indra and ptho. Mahrja Pthu is an incarnation of
Viu, yet he is a great devotee of Lord Viu. Although an empowered
incarnation of Lord Viu, he is nonetheless a living entity. As such, he must
be a devotee of the Supreme Personality of Godhead. Although one is
empowered by the Supreme Personality of Godhead and is an incarnation, he
1002
should not forget his eternal relationship with the Supreme Personality of
Godhead. In Kali-yuga there are many self-made incarnations, rascals, who
declare themselves to be the Supreme Personality of Godhead. The words
bhagavn indra indicate that a living entity can even be as exalted and
powerful as King Indra, for even King Indra is an ordinary living entity in the
material world and possesses the four defects of the conditioned soul. King
Indra is described herein as bhagavn, which is generally used in reference to
the Supreme Personality of Godhead. In this case, however, King Indra is
addressed as bhagavn because he has so much power in his hands. Despite his
becoming bhagavn, he is envious of the incarnation of God, Pthu Mahrja.
The defects of material life are so strong that due to contamination King Indra
becomes envious of an incarnation of God.
We should try to understand, therefore, how a conditioned soul becomes
fallen. The opulence of King Pthu was not dependent on material conditions.
As described in this verse, he was a great devotee of Adhokaja. The word
adhokaja indicates the Personality of Godhead, who is beyond the expression
of mind and words. However, the Supreme Personality of Godhead appears
before the devotee in His original form of eternal bliss and knowledge. The
devotee is allowed to see the Supreme Lord face to face, although the Lord is
beyond the expression of our senses and beyond our direct perception.
TEXT 11
= ' l
H F' H ll !! ll
caramevamedhena
yajamne yaju-patim
vainye yaja-pau spardhann
apovha tirohita
1003
SYNONYMS
carameaby the last one; ava-medhenaby the avamedha sacrifice;
yajamnewhen he was performing the sacrifice; yaju-patimfor
satisfaction of the Lord of yaja, Viu; vainyethe son of King Vena;
yaja-paumthe animal meant to be sacrificed in the yaja;
spardhanbeing envious; apovhastole; tirohitabeing invisible.
TRANSLATION
When Pthu Mahrja was performing the last horse sacrifice
[avamedha-yaja], King Indra, invisible to everyone, stole the horse intended
for sacrifice. He did this because of his great envy of King Pthu.
PURPORT
King Indra is known as ata-kratu, which indicates that he has performed
one hundred horse sacrifices (avamedha-yaja). We should know, however,
that the animals sacrificed in the yaja were not killed. If the Vedic mantras
were properly pronounced during the sacrifice, the animal sacrificed would
come out again with a new life. That is the test for a successful yaja. When
King Pthu was performing one hundred yajas, Indra became very envious
because he did not want anyone to excel him. Being an ordinary living entity,
he became envious of King Pthu, and, making himself invisible, he stole the
horse and thus impeded the yaja performance.
TEXT 12
H H HF l
H B '' ' H ll !- ll
1004
tam atrir bhagavn aikat
tvarama vihyas
muktam iva pkhaa
yo 'dharme dharma-vibhrama
SYNONYMS
tamKing Indra; atrithe sage Atri; bhagavnmost powerful;
aikatcould see; tvaramammoving very hastily; vihyasin outer
space; muktam ivalike a liberated person; pkhaamimposter; yaone
who; adharmein irreligion; dharmareligion; vibhramamistaking.
TRANSLATION
When King Indra was taking away the horse, he dressed himself to appear as
a liberated person. Actually this dress was a form of cheating, for it falsely
created an impression of religion. When Indra went into outer space in this
way, the great sage Atri saw him and understood the whole situation.
PURPORT
The word pkhaa used in this verse is sometimes pronounced paa.
Both of these words indicate an imposter who presents himself as a very
religious person but in actuality is sinful. Indra took up the saffron-colored
dress as a way of cheating others. This saffron dress has been misused by many
imposters who present themselves as liberated persons or incarnations of God.
In this way people are cheated. As we have mentioned many times, the
conditioned soul has a tendency to cheat; therefore this quality is also visible
in a person like King Indra. It is understood that even King Indra is not
liberated from the clutches of material contamination. Thus the words
muktam iva, meaning "as if he were liberated," are used. The saffron dress
worn by a sannys announces to the world that he has renounced all worldly
1005
affairs and is simply engaged in the service of the Lord. Such a devotee is
actually a sannys, or liberated person. In Bhagavad-gt (6.1) it is said:
anrita karma-phala
krya karma karoti ya
sa sannys ca yog ca
na niragnir na ckriya
"One who is unattached to the fruits of his work and who works as he is
obligated is in the renounced order of life, and he is the true mystic, not he
who lights no fire and performs no work."
In other words, one who offers the results of his activities to the Supreme
Personality of Godhead is actually a sannys and yog. Cheating sannyss and
yogs have existed since the time of Pthu Mahrja's sacrifice. This cheating
was very foolishly introduced by King Indra. In some ages such cheating is very
prominent, and in other ages not so prominent. It is the duty of a sannys to
be very cautious because, as stated by Lord Caitanya, sannysra alpa chidra
sarva-loke gya: a little spot in a sannys's character will be magnified by the
public (Cc. Madhya 12.51). Therefore, unless one is very sincere and serious, he
should not take up the order of sannysa. One should not use this order as a
means to cheat the public. It is better not to take up sannysa in this age of
Kali because provocations are very strong in this age. Only a very exalted
person advanced in spiritual understanding should attempt to take up
sannysa. One should not adopt this order as a means of livelihood or for some
material purpose.
TEXT 13
= " ~ ~ l
H'H F d {FB B =N H ll ! ll
1006
atri codito hantu
pthu-putro mah-ratha
anvadhvata sakruddhas
tiha tiheti cbravt
SYNONYMS
atriby the great sage Atri; coditabeing encouraged; hantumto kill;
pthu-putrathe son of King Pthu; mah-rathaa great hero;
anvadhvatafollowed; sakruddhabeing very angry; tiha tihajust
wait, just wait; itithus; caalso; abravthe said.
TRANSLATION
When the son of King Pthu was informed by Atri of King Indra's trick, he
immediately became very angry and followed Indra to kill him, calling, "Wait!
Wait!"
PURPORT
The words tiha tiha are used by a katriya when he challenges his enemy.
When fighting, a katriya cannot flee from the battlefield. However, when a
katriya out of cowardice flees from the battlefield, showing his back to his
enemy, he is challenged with the words tiha tiha. A real katriya does not
kill his enemy from behind, nor does a real katriya turn his back on the
battlefield. According to katriya principle and spirit, one either attains
victory or dies on the battlefield. Although King Indra was very exalted, being
the King of heaven, he became degraded due to his stealing the horse intended
for sacrifice. Therefore he fled without observing the katriya principles, and
the son of Pthu had to challenge him with the words tiha tiha.
TEXT 14
1007
" d H ' l
< F F N ll !H ll
ta tdkti vkya
mene dharma arriam
jaila bhasmancchanna
tasmai ba na mucati
SYNONYMS
tamhim; tda-ktimin such dress; vkyaafter seeing;
meneconsidered; dharmampious or religious; arriamhaving a body;
jailamhaving knotted hair; bhasmanby ashes; cchannamsmeared all
over the body; tasmaiunto him; bamarrow; nanot; mucatihe did
release.
TRANSLATION
King Indra was fraudulently dressed as a sannys, having knotted his hair
on his head and smeared ashes all over his body. Upon seeing such dress, the
son of King Pthu considered Indra a religious man and pious sannys.
Therefore he did not release his arrows.
TEXT 15
H'H H '= " l
" HN '' ll !7 ll
vadhn nivtta ta bhyo
hantave 'trir acodayat
1008
jahi yaja-hana tta
mahendra vibudhdhamam
SYNONYMS
vadhtfrom killing; nivttamstopped; tamthe son of Pthu;
bhyaagain; hantavefor the purpose of killing; atrithe great sage Atri;
acodayatencouraged; jahikill; yaja-hanamone who impeded the
performance of a yaja; ttamy dear son; mah-indramthe great heavenly
King Indra; vibudha-adhamamthe lowest of all demigods.
TRANSLATION
When Atri Muni saw that the son of King Pthu did not kill Indra but
returned deceived by him, Atri Muni again instructed him to kill the heavenly
King because he thought that Indra had become the lowliest of all demigods due
to his impeding the execution of King Pthu's sacrifice.
TEXT 16
H H F FH HF l
H" H" { H ' BH ll ! ll
eva vainya-suta proktas
tvarama vihyas
anvadravad abhikruddho
rvaa gdhra-r iva
SYNONYMS
evamthus; vainya-sutathe son of King Pthu; proktabeing ordered;
tvaramamIndra, who was moving hastily; vihyasin the sky;
1009
anvadravatbegan to chase; abhikruddhabeing very angry;
rvaamRvaa; gdhra-rthe king of vultures; ivalike.
TRANSLATION
Being thus informed, the grandson of King Vena immediately began to
follow Indra, who was fleeing through the sky in great haste. He was very angry
with him, and he chased him just as the king of the vultures chased Rvaa.
TEXT 17
F ' ^ = {H F FH< l
H FH " H ll !O ll
so 'va rpa ca tad dhitv
tasm antarhita svar
vra sva-paum dya
pitur yajam upeyivn
SYNONYMS
saKing Indra; avamthe horse; rpamthe false dress of a saintly
person; caalso; tatthat; hitvgiving up; tasmaifor him;
antarhitadisappeared; sva-rIndra; vrathe great hero;
sva-paumhis animal; dyahaving taken; pituof his father;
yajamto the sacrifice; upeyivnhe came back.
TRANSLATION
When Indra saw that the son of Pthu was chasing him, he immediately
abandoned his false dress and left the horse. Indeed, he disappeared from that
1010
very spot, and the great hero, the son of Mahrja Pthu, returned the horse to
his father's sacrificial arena.
TEXT 18
F =" d H= 9 l
' "" FF H $ ll ! ll
tat tasya cdbhuta karma
vicakya paramaraya
nmadheya dadus tasmai
vijitva iti prabho
SYNONYMS
tatthat; tasyahis; caalso; adbhutamwonderful; karmaactivity;
vicakyaafter observing; parama-ayathe great sages; nmadheyamthe
name; daduthey offered; tasmaito him; vijita-avaVijitva (he who
has won the horse); itithus; prabhomy dear Lord Vidura.
TRANSLATION
My dear Lord Vidura, when the great sages observed the wonderful prowess
of the son of King Pthu, they all agreed to give him the name Vijitva.
TEXT 19
3F FH l
=9 H ll !\ ll
upasjya tamas tvra
1011
jahrva punar hari
cala-ypata channo
hiraya-raana vibhu
SYNONYMS
upasjyacreating; tamadarkness; tvramdense; jahratook away;
avamthe horse; punaagain; hariKing Indra; cala-ypatafrom
the wooden instrument where the animals were sacrificed; channabeing
covered; hiraya-raanamtied with a gold chain; vibhuvery powerful.
TRANSLATION
My dear Vidura, Indra, being the King of heaven and very powerful,
immediately brought a dense darkness upon the sacrificial arena. Covering the
whole scene in this way, he again took away the horse, which was chained with
golden shackles near the wooden instrument where animals were sacrificed.
TEXT 20
F" F H HF l
d\ l' H N' ll - ll
atri sandaraym sa
tvarama vihyas
kapla-khavga-dhara
vro nainam abdhata
SYNONYMS
atrithe great sage Atri; sandaraym sacaused to see;
tvaramamgoing very hastily; vihyasin the sky; kapla-khavgaa
1012
stag with a skull at the top; dharamwho carried; vrathe hero (King
Pthu's son); nanot; enamthe King of heaven, Indra; abdhatakilled.
TRANSLATION
The great sage Atri again pointed out to the son of King Pthu that Indra
was fleeing through the sky. The great hero, the son of Pthu, chased him
again. But when he saw that Indra was carrying in his hand a staff with a skull
at the top and was again wearing the dress of a sannys, he still chose not to
kill him.
TEXT 21
= "FF F"' H 9 l
F ' ^ = {H F~H FH< ll -! ll
atri coditas tasmai
sandadhe viikha ru
so 'va rpa ca tad dhitv
tasthv antarhita svar
SYNONYMS
atriby the great sage Atri; coditainspired; tasmaifor Lord Indra;
sandadhefixed; viikhamhis arrow; ruout of great anger; saKing
Indra; avamhorse; rpamthe dress of a sannys; caalso; tatthat;
hitvgiving up; tasthauhe remained there; antarhitainvisible;
sva-rthe independent Indra.
TRANSLATION
1013
When the great sage Atri again gave directions, the son of King Pthu
became very angry and placed an arrow on his bow. Upon seeing this, King
Indra immediately abandoned the false dress of a sannys and, giving up the
horse, made himself invisible.
TEXT 22
H> " ~H l
"HU ^ " N ll -- ll
vra cvam updya
pit-yajam athvrajat
tad avadya hare rpa
jaghur jna-durbal
SYNONYMS
vrathe son of King Pthu; caalso; avamthe horse; updyataking;
pit-yajamto the sacrificial arena of his father; athathereafter;
avrajatwent; tatthat; avadyamabominable; hareof Indra;
rpamdress; jaghuadopted; jna-durbalthose with a poor fund of
knowledge.
TRANSLATION
Then the great hero, Vijitva, the son of King Pthu, again took the horse
and returned to his father's sacrificial arena. Since that time, certain men with
a poor fund of knowledge have adopted the dress of a false sannys. It was King
Indra who introduced this.
PURPORT
1014
Since time immemorial, the sannysa order has carried the tridaa. Later
akarcrya introduced the ekadai-sannysa. A tridai-sannys is a
Vaiava sannys, and an ekadai-sannys is a Myvd sannys. There are
many other types of sannyss, who are not approved by Vedic rituals. A type
of pseudo-sannysa was introduced by Indra when he tried to hide himself
from the attack of Vijitva, the great son of King Pthu. Now there are many
different types of sannyss. Some of them go naked, and some of them carry a
skull and trident, generally known as kplika. All of them were introduced
under some meaningless circumstances, and those who have a poor fund of
knowledge accept these false sannyss and their pretenses, although they are
not bona fide guides to spiritual advancement. At the present moment some
missionary institutions, without referring to the Vedic rituals, have introduced
some sannyss who engage in sinful activities. The sinful activities forbidden
by the stras are illicit sex, intoxication, meat-eating and gambling. These
so-called sannyss indulge in all these activities. They eat meat and flesh, fish,
eggs and just about everything. They sometimes drink with the excuse that
without alcohol, fish and meat, it is impossible to remain in the cold countries
near the Arctic zone. These sannyss introduce all these sinful activities in
the name of serving the poor, and consequently poor animals are cut to pieces
and go into the bellies of these sannyss. As described in the following verses,
such sannyss are pkhas. Vedic literature states that a person who puts
Lord Nryaa on the level with Lord iva or Lord Brahm immediately
becomes a pkha. As stated in the Puras:
yas tu nryaa deva
brahma-rudrdi-daivatai
samatvenaiva vketa
sa pa bhaved dhruvam
[Cc. Madhya 18.116]
In Kali-yuga the pkhas are very prominent. However, Lord r Caitanya
Mahprabhu has tried to kill all these pkhas by introducing His sakrtana
1015
movement. Those who take advantage of this sakrtana movement of the
International Society for Krishna Consciousness will be able to save
themselves from the influence of these pkhas.
TEXT 23
^ $" 9 l
F B l B ll - ll
yni rpi jaghe
indro haya-jihray
tni ppasya khani
liga khaam ihocyate
SYNONYMS
yniall those which; rpiforms; jagheaccepted; indrathe King of
heaven; hayathe horse; jihraywith a desire to steal; tniall those;
ppasyaof sinful activities; khanisigns; ligamthe symbol;
khaamthe word khaa; ihahere; ucyateis said.
TRANSLATION
Whatever different forms Indra assumed as a mendicant because of his desire
to seize the horse were symbols of atheistic philosophy.
PURPORT
According to Vedic civilization, sannysa is one of the essential items in
the program of the vara-rama institution. One should accept sannysa
according to the parampar system of the cryas. At the present moment,
however, many so-called sannyss or mendicants have no understanding of
1016
God consciousness. Such sannysa was introduced by Indra because of his
jealousy of Mahrja Pthu, and what he introduced is again appearing in the
age of Kali. practically none of the sannyss in this age are bona fide. No one
can introduce any new system into the Vedic way of life; if one does so out of
malice, he is to be known as a pa, or atheist. In the Vaiava Tantra it is
said:
yas tu nryaa deva
brahma-rudrdi-daivatai
samatvenaiva vketa
sa pa bhaved dhruvam
[Cc. Madhya 18.116]
Although it is forbidden, there are many pas who coin terms like
daridra-nryaa and svmi-nryaa, although not even such demigods as
Brahm and iva can be equal to Nryaa.
TEXTS 24-25
H" H F l
" HF 8 9 B 9 ll -H ll
' $'9 <"9 l
FA 9 = H9 ll -7 ll
evam indre haraty ava
vainya-yaja-jighsay
tad-ghta-viseu
pkhaeu matir nm
dharma ity upadharmeu
nagna-rakta-padiu
1017
pryea sajjate bhrnty
pealeu ca vgmiu
SYNONYMS
evamthus; indrewhen the King of heaven; haratistole; avamthe
horse; vainyaof the son of King Vena; yajathe sacrifice;
jighsaywith a desire to stop; tatby him; ghtaaccepted;
viseuabandoned; pkhaeutowards the sinful dress;
matiattraction; nmof the people in general; dharmasystem of
religion; itithus; upadharmeutowards false religious systems;
nagnanaked; rakta-paared-robed; diuetc.; pryeagenerally;
sajjateis attracted; bhrntyfoolishly; pealeuexpert; caand;
vgmiueloquent.
TRANSLATION
In this way, King Indra, in order to steal the horse from King Pthu's
sacrifice, adopted several orders of sannysa. Some sannyss go naked, and
sometimes they wear red garments and pass under the name of kplika. These
are simply symbolic representations of their sinful activities. These so-called
sannyss are very much appreciated by sinful men because they are all godless
atheists and very expert in putting forward arguments and reasons to support
their case. We must know, however, that they are only passing as adherents of
religion and are not so in fact. Unfortunately, bewildered persons accept them
as religious, and being attracted to them, they spoil their life.
PURPORT
As stated in rmad-Bhgavatam, men in this age of Kali are short-lived,
devoid of spiritual knowledge, and susceptible to accept false religious systems
due to their unfortunate condition. Thus they always remain mentally
1018
disturbed. The Vedic stras practically prohibit the adoption of sannysa in
the age of Kali because less intelligent men may accept the sannysa order for
cheating purposes. Actually the only religion is the religion of surrender unto
the Supreme Personality of Godhead. We must serve the Lord in Ka
consciousness. All other systems of sannysa and religion are actually not bona
fide. In this age they are simply passing for religious systems. This is most
regrettable.
TEXT 26
" H ~ ~ l
$" d N" Ud d ll - ll
tad abhijya bhagavn
pthu pthu-parkrama
indrya kupito bam
dattodyata-krmuka
SYNONYMS
tatthat; abhijyaunderstanding; bhagavnthe incarnation of Godhead;
pthuKing Pthu; pthu-parkramacelebrated as very powerful;
indryaupon Indra; kupitabeing very angry; baman arrow;
dattatook up; udyatahaving taken up; krmukathe bow.
TRANSLATION
Mahrja Pthu, who was celebrated as very powerful, immediately took up
his bow and arrows and prepared to kill Indra himself, because Indra had
introduced such irregular sannysa orders.
1019
PURPORT
It is the duty of the king not to tolerate the introduction of any irreligious
systems. Since King Pthu was an incarnation of the Supreme Personality of
Godhead, certainly his duty was to cut down all kinds of irreligious systems.
Following in his footsteps, all heads of state should themselves be bona fide
representatives of God and should cut down all irreligious systems.
Unfortunately they are cowards who declare a secular state. Such a mentality
is a way of compromising religious and irreligious systems, but because of this
citizens are generally becoming uninterested in spiritual advancement. Thus
the situation deteriorates to such an extent that human society becomes
hellish.
TEXT 27
H H'F'
H= " FQ F l
HF
'H' = " ll -O ll
tam tvija akra-vadhbhisandhita
vicakya duprekyam asahya-rahasam
nivraym sur aho mah-mate
na yujyate 'trnya-vadha pracoditt
SYNONYMS
tamKing Pthu; tvijathe priests; akra-vadhakilling the King of
heaven; abhisandhitamthus preparing himself; vicakyahaving observed;
duprekyamterrible to look at; asahyaunbearable; rahasamwhose
1020
velocity; nivraym suthey forbade; ahooh; mah-mateO great soul;
nanot; yujyateis worthy for you; atrain this sacrificial arena;
anyaothers; vadhakilling; pracodittfrom being so directed in the
scriptures.
TRANSLATION
When the priests and all the others saw Mahrja Pthu very angry and
prepared to kill Indra, they requested him: O great soul, do not kill him, for
only sacrificial animals can be killed in a sacrifice. Such are the directions given
by stra.
PURPORT
Animal killing is intended for different purposes. It tests the proper
pronunciation of Vedic mantras, and an animal being put into the sacrificial
fire should come out with a new life. No one should ever be killed in a sacrifice
meant for the satisfaction of Lord Viu. How then could Indra be killed when
he is actually worshiped in the yaja and accepted as part and parcel of the
Supreme Personality of Godhead? Therefore the priests requested King Pthu
not to kill him.
TEXT 28
H H~
( HHF H9 l
H
FQ H ' ll - ll
vaya marutvantam ihrtha-nana
hvaymahe tvac-chravas hata-tviam
1021
aytaymopahavair anantara
prasahya rjan juhavma te 'hitam
SYNONYMS
vayamwe; marut-vantamKing Indra; ihahere; arthaof your interest;
nanamthe destroyer; hvaymahewe shall call; tvat-ravasby your
glory; hata-tviamalready bereft of his power; aytaymanever before
used; upahavaiby mantras of invocation; anantaramwithout delay;
prasahyaby force; rjanO King; juhavmawe shall sacrifice in the fire;
teyour; ahitamenemy.
TRANSLATION
Dear King, Indra's powers are already reduced due to his attempt to impede
the execution of your sacrifice. We shall call him by Vedic mantras which were
never before used, and certainly he will come. Thus by the power of our
mantra, we shall cast him into the fire because he is your enemy.
PURPORT
By chanting the Vedic mantras properly in a sacrifice, one can perform
many wonderful things. In Kali-yuga, however, there are no qualified
brhmaas who can chant the mantras properly. Consequently no attempt
should be made to perform such big sacrifices. In this age the only sacrifice
recommended is the sakrtana movement.
TEXT 29
$ H" FH 9 l
M F& ( ' FH 9 ' ll -\ ll
1022
ity mantrya kratu-pati
vidursyartvijo ru
srug-ghast juhvato 'bhyetya
svayambh pratyaedhata
SYNONYMS
itithus; mantryaafter informing; kratu-patimKing Pthu, the master of
the sacrifice; viduraO Vidura; asyaof Pthu; tvijathe priests; ruin
great anger; sruk-hastnwith the sacrificial ladle in hand;
juhvataperforming the fire sacrifice; abhyetyahaving begun;
svayambhLord Brahm; pratyaedhataasked them to stop.
TRANSLATION
My dear Vidura, after giving the King this advice, the priests who had been
engaged in performing the sacrifice called for Indra, the King of heaven, in a
mood of great anger. When they were just ready to put the oblation in the fire,
Lord Brahm appeared on the scene and forbade them to start the sacrifice.
TEXT 30
H' H" U H l
F~ F 8FH F ll ll
na vadhyo bhavatm indro
yad yajo bhagavat-tanu
ya jighsatha yajena
yasyes tanava sur
SYNONYMS
1023
nanot; vadhyaought to be killed; bhavatmby all of you; indrathe
King of heaven; yatbecause; yajaa name of Indra; bhagavat-tanupart
of the body of the Supreme Personality of Godhead; yamwhom;
jighsathayou wish to kill; yajenaby performing sacrifice; yasyaof
Indra; ibeing worshiped; tanavaparts of the body; surthe
demigods.
TRANSLATION
Lord Brahm addressed them thus: My dear sacrificial performers, you
cannot kill Indra, the King of heaven. It is not your duty. You should know
that Indra is as good as the Supreme Personality of Godhead. Indeed, he is one
of the most powerful assistants of the Personality of Godhead. You are trying to
satisfy all the demigods by the performance of this yaja, but you should know
that all these demigods are but parts and parcels of Indra, the King of heaven.
How, then, can you kill him in this great sacrifice?
TEXT 31
"" { d l
$" B d F ll ! ll
tad ida payata mahad-
dharma-vyatikara dvij
indrenuhita rja
karmaitad vijighsat
SYNONYMS
tatthen; idamthis; payatajust see; mahatgreat; dharmaof religious
life; vyatikaramviolation; dvijO great brhmaas; indreaby Indra;
1024
anuhitamperformed; rjaof the King; karmaactivity; etatthis
sacrifice; vijighsatdesiring to impede.
TRANSLATION
In order to make trouble and impede the performance of King Pthu's great
sacrifice, King Indra has adopted some means that in the future will destroy the
clear path of religious life. I draw your attention to this fact. If you oppose him
any further, he will further misuse his power and introduce many other
irreligious systems.
TEXT 32
~ d ~ Q d l
FH8 H ' H ll - ll
pthu-krte pthor bhyt
tarhy ekona-ata-kratu
ala te kratubhi sviair
yad bhavn moka-dharma-vit
SYNONYMS
pthu-krteof wide renown; pthoof King Pthu; bhytlet it be;
tarhitherefore; eka-na-ata-kratuhe who performed ninety-nine yajas;
alamthere is nothing to be gained; teof you; kratubhiby performing
sacrifices; su-iaiwell performed; yatbecause; bhavnyourself;
moka-dharma-vitthe knower of the path of liberation.
TRANSLATION
1025
"Let there be only ninety-nine sacrificial performances for Mahrja Pthu,"
Lord Brahm concluded. Lord Brahm then turned towards Mahrja Pthu and
informed him that since he was thoroughly aware of the path of liberation, what
was the use in performing more sacrifices?
PURPORT
Lord Brahm came down to pacify King Pthu regarding his continual
performance of one hundred sacrifices. King Pthu was determined to perform
one hundred sacrifices, and King Indra took this very seriously because Indra
himself was known as the performer of one hundred sacrifices. Just as it is the
nature of all living entities within this material world to become envious of
their competitors, King Indra, although King of heaven, was also envious of
King Pthu and therefore wanted to stop him from performing one hundred
sacrifices. Actually there was great competition, and King Indra, to satisfy his
senses, began to invent so many irreligious systems to obstruct King Pthu. To
stop these irreligious inventions, Lord Brahm personally appeared in the
sacrificial arena. As far as Mahrja Pthu was concerned, he was a great
devotee of the Supreme Personality of Godhead; therefore it was not necessary
for him to perform the prescribed Vedic ritualistic ceremonies. Such
ceremonies are known as karma, and there is no need for a devotee in the
transcendental position to execute them. As the ideal king, however, it was
King Pthu's duty to perform sacrifices. A compromise was therefore to be
worked out. By the blessings of Lord Brahm, King Pthu would become more
famous than King Indra. Thus Pthu's determination to perform one hundred
sacrifices was indirectly fulfilled by the blessings of Lord Brahm.
TEXT 33
H " 9F l
1026
3H " 3\ dH ll ll
naivtmane mahendrya
roam hartum arhasi
ubhv api hi bhadra te
uttamaloka-vigrahau
SYNONYMS
nanot; evacertainly; tmanenondifferent from you;
mah-indryaupon the King of heaven, Indra; roamanger; hartumto
apply; arhasiyou ought; ubhauboth of you; apicertainly; hialso;
bhadramgood fortune; teunto you; uttama-loka-vigrahauincarnations
of the Supreme Personality of Godhead.
TRANSLATION
Lord Brahm continued: Let there be good fortune to both of you, for you
and King Indra are both part and parcel of the Supreme Personality of Godhead.
Therefore you should not be angry with King Indra, who is nondifferent from
you.
TEXT 34
F d ~ F =
F= " l
{H "H d
'8 H '' ll H ll
msmin mahrja kth sma cint
nimaysmad-vaca dttm
1027
yad dhyyato daiva-hata nu kartu
mano 'tirua viate tamo 'ndham
SYNONYMS
mdo not; asminin this; mah-rjaO King; kthdo; smaas done
in the past; cintmagitation of the mind; nimayaplease consider;
asmatmy; vacawords; dta-tmbeing very respectful; yatbecause;
dhyyataof him who is contemplating; daiva-hatamthat which is
thwarted by providence; nucertainly; kartumto do; manathe mind;
ati-ruamvery angry; viateenters; tamadarkness; andhamdense.
TRANSLATION
My dear King, do not be agitated and anxious because your sacrifices have
not been properly executed due to providential impediments. Kindly take my
words with great respect. We should always remember that if something
happens by providential arrangement, we should not be very sorry. The more
we try to rectify such reversals, the more we enter into the darkest region of
materialistic thought.
PURPORT
Sometimes the saintly or very religious person also has to meet with
reversals in life. Such incidents should be taken as providential. Although
there may be sufficient cause for being unhappy, one should avoid
counteracting such reversals, for the more we become implicated in rectifying
such reversals, the more we enter into the darkest regions of material anxiety.
Lord Ka has also advised us in this connection. We should tolerate things
instead of becoming agitated.
TEXT 35
1028
H9 "H9 "H l
' d B " ll 7 ll
kratur viramatm ea
deveu duravagraha
dharma-vyatikaro yatra
pkhaair indra-nirmitai
SYNONYMS
kratuthe sacrifice; viramatmlet it stop; eathis; deveuamongst the
demigods; duravagrahaaddiction to unwanted things;
dharma-vyatikaraviolation of religious principles; yatrawhere;
pkhaaiby sinful activities; indraby the King of heaven;
nirmitaimanufactured.
TRANSLATION
Lord Brahm continued: Stop the performance of these sacrifices, for they
have induced Indra to introduce so many irreligious aspects. You should know
very well that even amongst the demigods there are many unwanted desires.
PURPORT
There are many competitors in ordinary business affairs, and the
karma-ka chapters of the Vedas sometimes cause competition and envy
amongst karms. A karm must be envious because he wishes to enjoy material
pleasures to their fullest extent. That is the material disease. Consequently
there is always competition amongst karms, either in ordinary business affairs
or in the performance of yaja. Lord Brahm's purpose was to end the
competition between Lord Indra and Mahrja Pthu. Because Mahrja Pthu
1029
was a great devotee and incarnation of God, he was requested to stop the
sacrifices so that Indra might not further introduce irreligious systems, which
are always followed by criminal-minded people.
TEXT 36
" F F 8 B l
H=H F ' < ll ll
ebhir indropasasai
pkhaair hribhir janam
hriyama vicakvaina
yas te yaja-dhrug ava-mu
SYNONYMS
ebhiby these; indra-upasasaicreated by the King of heaven, Indra;
pkhaaisinful activities; hribhivery attractive to the heart;
janamthe people in general; hriyamambeing carried away;
vicakvajust see; enamthese; yaone who; teyour;
yaja-dhrukcreating a disturbance in the performance of the sacrifice;
ava-muwho stole the horse.
TRANSLATION
Just see how Indra, the King of heaven, was creating a disturbance in the
midst of the sacrifice by stealing the sacrificial horse. These attractive sinful
activities he has introduced will be carried out by the people in general.
PURPORT
1030
As stated in Bhagavad-gt (3.21):
yad yad carati rehas
tad tad evetaro jana
sa yat prama kurute
lokas tad anuvartate
"Whatever action is performed by a great man, common men follow in his
footsteps. And whatever standards he sets by exemplary acts, all the world
pursues."
For his own sense gratification, King Indra thought to defeat Mahrja
Pthu in the performance of one hundred horse sacrifices. Consequently he
stole the horse and hid himself amid so many irreligious personalities, taking
on the false guise of a sannys. Such activities are attractive to the people in
general; therefore they are dangerous. Lord Brahm thought that instead of
allowing Indra to further introduce such irreligious systems, it would be better
to stop the sacrifice. A similar stance was taken by Lord Buddha when people
were overly engrossed in the animal sacrifices recommended by Vedic
instructions. Lord Buddha had to introduce the religion of nonviolence by
contradicting the Vedic sacrificial instructions. Actually, in the sacrifices the
slaughtered animals were given a new life, but people without such powers
were taking advantage of such Vedic rituals and unnecessarily killing poor
animals. Therefore Lord Buddha had to deny the authority of the Vedas for
the time being. One should not perform sacrifices that will induce reversed
orders. It is better to stop such sacrifices.
As we have repeatedly explained, due to a lack of qualified brahminical
priests in Kali-yuga, it is not possible to perform the ritualistic ceremonies
recommended in the Vedas. Consequently the stras instruct us to perform
the sakrtana-yaja. By the sakrtana sacrifice, the Supreme Personality of
Godhead, in His form of Lord Caitanya, will be satisfied and worshiped. The
entire purpose of performing sacrifices is to worship the Supreme Personality
of Godhead, Viu. Lord Viu, or Lord Ka, is present in His form of Lord
1031
Caitanya; therefore people who are intelligent should try to satisfy Him by
performing sakrtana-yaja. This is the easiest way to satisfy Lord Viu in
this age. people should take advantage of the injunctions in different stras
concerning sacrifices in this age and not create unnecessary disturbances
during the sinful age of Kali. In Kali-yuga men all over the world are very
expert in opening slaughterhouses for killing animals, which they eat. If the
old ritualistic ceremonies were observed, people would be encouraged to kill
more and more animals. In Calcutta there are many butcher shops which keep
a deity of the goddess Kl, and animal-eaters think it proper to purchase
animal flesh from such shops in hope that they are eating the remnants of food
offered to goddess Kl. They do not know that goddess Kl never accepts
nonvegetarian food because she is the chaste wife of Lord iva. Lord iva is
also a great Vaiava and never eats nonvegetarian food, and the goddess Kl
accepts the remnants of food left by Lord iva. Therefore there is no
possibility of her eating flesh or fish. Such offerings are accepted by the
associates of goddess Kl known as bhtas, picas and Rkasas, and those
who take the prasda of goddess Kl in the shape of flesh or fish are not
actually taking the prasda left by goddess Kl, but the food left by the bhtas
and picas.
TEXT 37
H H
' F ^ l
H="HRU
H dF H ll O ll
bhavn paritrtum ihvatro
dharma jann samaynurpam
venpacrd avaluptam adya
1032
tad-dehato viu-kalsi vainya
SYNONYMS
bhavnYour Majesty; paritrtumjust to deliver; ihain this world;
avatraincarnated; dharmamreligious system; jannmof the people
in general; samaya-anurpamaccording to the time and circumstances;
vena-apacrtby the misdeeds of King Vena; avaluptamalmost vanished;
adyaat the present moment; tathis; dehatafrom the body; viuof
Lord Viu; kalpart of a plenary portion; asiyou are; vainyaO son of
King Vena.
TRANSLATION
O King Pthu, son of Vena, you are the part-and-parcel expansion of Lord
Viu. Due to the mischievous activities of King Vena, religious principles were
almost lost. At that opportune moment you descended as the incarnation of
Lord Viu. Indeed, for the protection of religious principles you have appeared
from the body of King Vena.
PURPORT
The way in which Lord Viu kills the demons and protects the faithful is
mentioned in Bhagavad-gt (4.8):
paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya
sambhavmi yuge yuge
"In order to deliver the pious and to annihilate the miscreants, as well as to
reestablish the principles of religion, I advent Myself millennium after
millennium."
1033
In two hands Lord Viu always carries a club and a cakra to kill demons,
and in His other two hands He holds a conchshell and a lotus to give
protection to His devotees. When His incarnation is present on this planet or
in this universe, the Lord kills the demons and protects His devotees
simultaneously. Sometimes Lord Viu appears in His person as Lord Ka or
Lord Rma. All of these appearances are mentioned in the stras. Sometimes
He appears as a aktyvea-avatra like Lord Buddha. As explained before,
these aktyvea-avatras are incarnations of Viu's power invested in a living
entity. Living entities are also part and parcel of Lord Viu, but they are not
as powerful; therefore when a living entity descends as an incarnation of
Viu, he is especially empowered by the Lord.
When King Pthu is described as an incarnation of Lord Viu, it should be
understood that he is a aktyvea-avatra, part and parcel of Lord Viu, and
is specifically empowered by Him. Any living being acting as the incarnation
of Lord Viu is thus empowered by Lord Viu to preach the bhakti cult. Such
a person can act like Lord Viu and defeat demons by arguments and preach
the bhakti cult exactly according to the principles of stra. As indicated in
Bhagavad-gt, whenever we find someone extraordinary preaching the bhakti
cult, we should know that he is especially empowered by Lord Viu, or Lord
Ka. As confirmed in Caitanya-caritmta (Antya 7.11), ka-akti vin nahe
tra pravartana: one cannot explain the glories of the holy name of the Lord
without being specifically empowered by Him. If one criticizes or finds fault
with such an empowered personality, one is to be considered an offender
against Lord Viu and is punishable. Even though such offenders may dress as
Vaiavas with false tilaka and ml, they are never forgiven by the Lord if
they offend a pure Vaiava. There are many instances of this in the stras.
TEXT 38
F H H F H
F HF l
1034
" = '
=BB~ ll ll
sa tva vimysya bhava prajpate
sakalpana viva-sj pipphi
aindr ca mym upadharma-mtara
pracaa-pkhaa-patha prabho jahi
SYNONYMS
sathe aforesaid; tvamyou; vimyaconsidering; asyaof the world;
bhavamexistence; praj-pateO protector of the people; sakalpanamthe
determination; viva-sjmof the progenitors of the world; pipphijust
fulfill; aindrmcreated by the King of heaven; caalso; mymillusion;
upadharmaof the irreligious system of so-called sannysa; mtaramthe
mother; pracaafurious, dangerous; pkhaa-pathamthe path of sinful
activities; prabhoO Lord; jahiplease conquer.
TRANSLATION
O protector of the people in general, please consider the purpose of your
being incarnated by Lord Viu. The irreligious principles created by Indra are
but mothers of so many unwanted religions. Please therefore stop these
imitations immediately.
PURPORT
Lord Brahm addresses King Pthu as prajpate just to remind him of his
great responsibility in maintaining the peace and prosperity of the citizens.
Mahrja Pthu was empowered by the Supreme Personality of Godhead for
this purpose only. It is the duty of the ideal king to see that people are properly
executing religious principles. Lord Brahm especially requested King Pthu to
1035
conquer the pseudoreligious principles produced by King Indra. In other
words, it is the duty of the state or king to put a stop to pseudoreligious systems
produced by unscrupulous persons. Originally a religious principle is one, given
by the Supreme Personality of Godhead, and it comes through the channel of
disciplic succession in two forms. Lord Brahm requested Pthu Mahrja to
desist from his unnecessary competition with Indra, who was determined to
stop Pthu Mahrja from completing one hundred yajas. Instead of creating
adverse reactions, it was better for Mahrja Pthu to stop the yajas in the
interest of his original purpose as an incarnation. This purpose was to establish
good government and set things in the right order.
TEXT 39
3H=
$~ F d F"8 H l
~ = d H HF = F"' ll \ ll
maitreya uvca
ittha sa loka-guru
samdio vimpati
tath ca ktv vtsalya
maghonpi ca sandadhe
SYNONYMS
maitreya uvcathe great sage Maitreya continued to speak; itthamthus;
saKing Pthu; loka-guruby the original teacher of all people, Lord
Brahm; samdiabeing advised; vim-patithe king, master of the
people; tathin that way; caalso; ktvhaving done;
vtsalyamaffection; maghonwith Indra; apieven; caalso;
sandadheconcluded peace.
1036
TRANSLATION
The great sage Maitreya continued: When King Pthu was thus advised by
the supreme teacher, Lord Brahm, he abandoned his eagerness to perform
yajas and with great affection concluded a peace with King Indra.
TEXT 40
d H ~m ~H d l
H"" F H" 9 ll H ll
ktvabhtha-snnya
pthave bhri-karmae
varn dadus te varad
ye tad-barhii tarpit
SYNONYMS
ktahaving performed; avabhtha-snnyataking a bath after the sacrifice;
pthaveunto King Pthu; bhri-karmaefamous for performing many
virtuous acts; varnbenedictions; dadugave; teall of them;
vara-dthe demigods, bestowers of benedictions; yewho; tat-barhiiin
the performance of such a yaja; tarpitbecame pleased.
TRANSLATION
After this, Pthu Mahrja took his bath, which is customarily taken after
the performance of a yaja, and received the benedictions and due blessings of
the demigods, who were very pleased by his glorious activities.
1037
PURPORT
Yaja means Lord Viu, for all yaja is meant to please the Supreme
Personality of Godhead, Lord Viu. Since the demigods automatically become
very pleased with the performance of sacrifice, they bestow benediction upon
the executors of yajas. When one pours water on the root of a tree, the
branches, trunk, twigs, flowers and leaves are all satisfied. Similarly, when one
gives food to the stomach, all parts of the body are rejuvenated. In the same
way, if one simply satisfies Lord Viu by the performance of yaja, one
satisfies all the demigods automatically. In turn, the demigods offer their
benedictions to such a devotee. A pure devotee therefore does not ask
benedictions directly from the demigods. His only business is to serve the
Supreme Personality of Godhead. Thus he is never in need of those things
supplied by the demigods.
TEXT 41
H F9F 8 { ='" l
9 " Fd ll H! ll
vipr satyias tu
raddhay labdha-daki
io yuyuju kattar
di-rjya sat-kt
SYNONYMS
viprall the brhmaas; satyatrue; iawhose benedictions;
tubeing very satisfied; raddhaywith great respect;
labdha-dakiwho obtained rewards; iabenedictions;
yuyujuoffered; kattaO Vidura; di-rjyaupon the original king;
1038
sat-ktbeing honored.
TRANSLATION
With great respect, the original king, Pthu, offered all kinds of rewards to
the brhmaas present at the sacrifice. Since all these brhmaas were very
much satisfied, they gave their heartfelt blessings to the King.
TEXT 42
H N FH H F l
" " H9 H ll H- ll
tvayht mah-bho
sarva eva samgat
pjit dna-mnbhy
pit-devari-mnav
SYNONYMS
tvayby you; htwere invited; mah-bhoO great mighty-armed one;
sarveall; evacertainly; samgatassembled; pjitwere honored;
dnaby charity; mnbhymand by respect; pitthe inhabitants of
Pitloka; devademigods; igreat sages; mnavas well as common men.
TRANSLATION
All the great sages and brhmaas said: O mighty King, by your invitation
all classes of living entities have attended this assembly. They have come from
Pitloka and the heavenly planets, and great sages as well as common men have
attended this meeting. Now all of them are very much satisfied by your dealings
1039
and your charity towards them.
Thus end the Bhaktivedanta purports of the Fourth Canto, Nineteenth Chapter, of
the rmad-Bhgavatam, entitled "King Pthu's One Hundred Horse Sacrifices."
1040
Endnotes
1 (Popup - aham brahmasmi)
Simply to understand that one is not matter but spirit soul (aha brahmsmi: "I
am by nature Brahman") is not sufficient knowledge for understanding the self and his
activities. One must be situated in the activities of Brahman. Knowledge of those
activities is explained by the Supreme Personality of Godhead Himself. Such
transcendental knowledge can be appreciated in human society but not in animal
society, as clearly indicated here by the word nm, "for the human beings." Human
beings are meant for regulated life. By nature, there is regulation in animal life also,
but that is not like the regulative life as described in the scriptures or by the
authorities. Human life is regulated life, not animal life. In regulated life only can one
understand transcendental knowledge. [SB 3.25.1 Purport]
1041
5 (Popup - Popup)
ata r-ka-nmdi
na bhaved grhyam indriyai
sevonmukhe hi jihvdau
svayam eva sphuraty ada
"No one can understand the transcendental nature of the name, form,
quality and pastimes of r Ka through his materially contaminated senses.
Only when one becomes spiritually saturated by transcendental service to the
Lord are the transcendental name, form, quality and pastimes of the Lord
revealed to him." (Bhakti-rasmta-sindhu 1.2.234)
6 (Popup - acintya-bhedabheda-tattva)
1042
This philosophy is propounded by Lord Caitanya as acintya-bhedbheda-tattva.
Everything is simultaneously one with and different from everything else. The cosmic
manifestation created by the Supreme Lord by His material energy is also
simultaneously different and nondifferent from Him. The material energy is
nondifferent from the Supreme Lord, but at the same time, because that energy is
acting in a different way, it is different from Him. Similarly, the individual living entity
is one with and different from the Supreme Lord. This "simultaneously one and
different" philosophy is the perfect conclusion of the Bhgavata school, as confirmed
here by Kapiladeva. [SB 3.28.41 Purport]
7 (Popup - samsara-davanala-lidha-loka)
r r Gurv-aaka
Eight Prayers to the Guru
by rla Vivantha Cakravart hkura
rla Vivantha Cakravart hkura, who appeared in the middle of the
seventeenth century, is a great spiritual master in the Ka conscious chain of
gurus and disciples. He says, "One who, with great care and attention, loudly
recites this beautiful prayer to the spiritual master during the brhma-muhrta
obtains direct service to Ka, the Lord of Vndvana, at the time of his
death."
(1)
sasra-dvnala-lha-loka-
trya kruya-ghanghanatvam
prptasya kalya-guravasya
1043
vande guro r-cararavindam
sasra-(of) material existence; dv-anala-(by) the forest fire;
lha-afflicted; loka-the people; trya-to deliver; kruya-of mercy;
ghanghana-tvam-the quality of a cloud; prptasya-who has obtained;
kalya-auspicious; gua-(of) qualities; aravasya-who is an ocean; vande-I
offer obeisances; guro-of my spiritual master; r-auspicious;
caraa-aravindam-unto the lotus feet.
The spiritual master is receiving benediction from the ocean of mercy. Just as a
cloud pours water on a forest fire to extinguish it, so the spiritual master
delivers the materially afflicted world by extinguishing the blazing fire of
material existence. I offer my respectful obeisances unto the lotus feet of such
a spiritual master, who is an ocean of auspicious qualities.
(2)
mahprabho krtana-ntya-gta-
vditra-mdyan-manaso rasena
romca -kampru-taraga-bhjo
mahprabho-of Lord Caitanya Mahprabhu; krtana-(by) chanting;
ntya-dancing; gta-singing; vditra-playing musical instruments;
mdyat-gladdened; manasa-whose mind; rasena-due to the mellows of pure
devotion; roma-aca-standing of the hair; kampa-quivering of the body,
aru-taraga-torrents of tears; bhja-who feels; vande-I offer obeisances;
guro-of my spiritual master; r-auspicious; caraa-aravindam-unto the lotus
feet.
Chanting the holy name, dancing in ecstasy, singing, and playing musical
instruments, the spiritual master is always gladdened by the sakrtana
movement of Lord Caitanya Mahprabhu. Because he is relishing the mellows
1044
of pure devotion within his mind, sometimes his hair stands on end, he feels
quivering in his body, and tears flow from his eyes like waves. I offer my
respectful obeisances unto the lotus feet of such a spiritual master.
(3)
r-vigrahrdhana-nitya-nn-
gra-tan-mandira-mrjandau
yuktasya bhakt ca niyujato 'pi
r-vigraha-(of) the arc-vigraha (Deities), rdhana-the worship;
nitya-daily; nn-(with) various; gra-clothing and ornaments; tat-of the
Lord; mandira-(of) the temple; mrjana-dau-in the cleaning, etc.;
yuktasya-who is engaged; bhaktn-his disciples; ca-and; niyujata-who
engages; api-also; vande-I offer obeisances; guro-of my spiritual master;
r-auspicious; caraa-aravindam-unto the lotus feet.
The spiritual master is always engaged in the temple worship of r r Rdh
and Ka. He also engages his disciples in such worship. They dress the
Deities in beautiful clothes and ornaments, clean Their temple, and perform
other similar worship of the Lord. I offer my respectful obeisances unto the
lotus feet of such a spiritual master.
(4)
catur-vidha-r-bhagavat-prasda-
svdv-anna-tptn hari-bhakta-saghn
ktvaiva tpti bhajata sadaiva
catu-four; vidha-kinds; r-holy, bhagavat-prasda-which have been offered
to Ka; svdu-palatable; anna-(by) foods; tptn-spiritually satisfied; hari-(of)
1045
Ka; bhakta-saghn-the devotees; ktv-having made; eva-thus;
tptim-satisfaction; bhajata-who feels; sada-always; eva-certainly; vande-I offer
obeisances; guro-of my spiritual master; r-auspicious; caraa-aravindam-unto
the lotus feet.
The spiritual master is always offering Ka four kinds of delicious food
[analyzed as that which is licked, chewed, drunk, and sucked]. When the
spiritual master sees that the devotees are satisfied by eating bhagavat-prasda,
he is satisfied. I offer my respectful obeisances unto the lotus feet of such a
spiritual master.
(5)
r-rdhik-mdhavayor apra-
mdhurya-ll gua-rpa-nmnm
prati-kasvdana-lolupasya
r-rdhik-(of) rmat Rdhr; mdhavayo-of Lord Mdhava (Ka);
apra-unlimited; mdhurya-conjugal; ll-pastimes; gua-qualities; rpa-forms;
nmnm-of the holy names; prati-kaa-at every moment; svdana-relishing;
lolupasya-who aspires after; vande-I offer obeisances; guro-of my spiritual
master; r-auspicious; caraa-aravindam-unto the lotus feet.
The spiritual master is always eager to hear and chant about the unlimited
conjugal pastimes of Rdhik and Mdhava, and Their qualities, names, and
forms. The spiritual master aspires to relish these at every moment. I offer my
respectful obeisances unto the lotus feet of such a spiritual master.
(6)
nikuja-yno rati-keli-siddhyai
y ylibhir yuktir apekay
1046
tatrti-dkyd ati-vallabhasya
nikuja-yna-of Rdh and Ka; rati-(of) conjugal love; keli-(of)
pastimes; siddhyai-for the perfection; y y- whatever; libhi-by the gops;
yukti-arrangements; apekay-desirable; tatra-in that connection;
ati-dkyt-because of being very expert; ati-vallabhasya-who is very dear;
vande-I offer obeisances; guro-of my spiritual master; r-auspicious;
The spiritual master is very dear, because he is expert in assisting the gops,
who at different times make different tasteful arrangements for the perfection
of Rdh and Ka's conjugal loving affairs within the groves of Vndvana. I
offer my most humble obeisances unto the lotus feet of such a spiritual master.
(7)
skd-dharitvena samasta-strair
uktas tath bhvyata eva sadbhi
kintu prabhor ya priya eva tasya
skt-directly; hari-tvena-with the quality of Hari; samastaall; strai-by
scriptures; ukta-acknowledged; tath-thus bhvyate-is considered; eva-also;
sadbhi-by great saintly persons; kintu-however; prabho-to the Lord; ya-who;
priya-dear; eva-certainly; tasya-of him (the guru); vande-I offer obeisances;
guro-of my spiritual master; r-auspicious; caraa-aravindam-unto the lotus
feet.
The spiritual master is to be honored as much as the Supreme Lord, because he
is the most confidential servitor of the Lord. This is acknowledged in all
revealed scriptures and followed by all authorities. Therefore I offer my
respectful obeisances unto the lotus feet of such a spiritual master, who is a
1047
bona fide representative of r Hari [Ka].
(8)
yasya prasdd bhagavat-prasdo
yasyprasdn na gati kuto 'pi
dhyyan stuvas tasya yaas tri-sandhya
yasya-of whom (the spiritual master); prasdt-by the grace; bhagavat-(of)
Ka; prasda-the mercy; yasya-of whom; aprasdt-without the grace;
na-not; gati-means of advancement; kuta api-from anywhere;
dhyyan-meditating upon; stuvan-praising; tasya-of him (the spiritual master);
yaa-the glory; tri-sandhyam-three times a day (sunrise, noon, and sunset);
vande-I offer obeisances; guro-of my spiritual master; r-auspicious;
By the mercy of the spiritual master one receives the benediction of Ka.
Without the grace of the spiritual master, one cannot make any advancement.
Therefore, I should always remember and praise the spiritual master. At least
three times a day I should offer my respectful obeisances unto the lotus feet of
my spiritual master.
1048
Srimad Bhagavatam
Fourth Canto
Part One
The Creation of the Fourth Order
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"Srimad Bhagavatam, Fourth Canto, Part One"

by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

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