Chapter Twelve
Dhruva Maharaja Goes Back to Godhead
TEXT 1
TEXT
maitreya uvaca
dhruvam nivrttam pratibuddhya vaisasad
apeta-manyum bhagavan dhanesvarah
tatragatas carana-yaksa-kinnaraih
samstuyamano nyavadat krtanjalim
SYNONYMS
maitreyah uvaca--Maitreya said; dhruvam--Dhruva Maharaja; nivrttam--ceased; pratibuddhya--having learned; vaisasat--from killing; apeta--subsided; manyum--anger; bhagavan--Kuvera; dhana-isvarah--master of the treasury; tatra--there; agatah--appeared; carana--by the Caranas; yaksa--Yaksas; kinnaraih--and by the Kinnaras; samstuyamanah--being worshiped; nyavadat--spoke; krta-anjalim--to Dhruva with folded hands.
TRANSLATION
The great sage Maitreya said: My dear Vidura, Dhruva Maharaja's anger subsided, and he completely ceased killing Yaksas. When Kuvera, the most blessed master of the treasury, learned this news, he appeared before Dhruva. While being worshiped by Yaksas, Kinnaras and Caranas, he spoke to Dhruva Maharaja, who stood before him with folded hands.
TEXT 2
TEXT
dhanada uvaca
bho bhoh ksatriya-dayada
paritusto 'smi te 'nagha
yat tvam pitamahadesad
vairam dustyajam atyajah
SYNONYMS
dhana-dah uvaca--the master of the treasury (Kuvera) said; bhoh bhoh--O; ksatriya-dayada--O son of a ksatriya; paritustah--very glad; asmi--I am; te--with you; anagha--O sinless one; yat--because; tvam--you; pitamaha--of your grandfather; adesat--under the instruction; vairam--enmity; dustyajam--difficult to avoid; atyajah--have given up.
TRANSLATION
The master of the treasury, Kuvera, said: O sinless son of a ksatriya, 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
TEXT
na bhavan avadhid yaksan
na yaksa bhrataram tava
kala eva hi bhutanam
prabhur apyaya-bhavayoh
SYNONYMS
na--not; bhavan--you; avadhit--killed; yaksan--the Yaksas; na--not; yaksah--the Yaksas; bhrataram--brother; tava--your; kalah--time; eva--certainly; hi--for; bhutanam--of living entities; prabhuh--the Supreme Lord; apyaya-bhavayoh--of annihilation and generation.
TRANSLATION
Actually, you have not killed the Yaksas, 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 Maharaja, considering himself responsible for killing so many Yaksas, might have thought himself otherwise. Kuvera, however, assured him that factually he had not killed any of the Yaksas; 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 Yaksas," 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
TEXT
aham tvam ity apartha dhir
ajnanat purusasya hi
svapnivabhaty atad-dhyanad
yaya bandha-viparyayau
SYNONYMS
aham--I; tvam--you; iti--thus; apartha--misconceived; dhih--intelligence; ajnanat--from ignorance; purusasya--of a person; hi--certainly; svapni--a dream; iva--like; abhati--appears; a-tat-dhyanat--from the bodily concept of life; yaya--by which; bandha--bondage; viparyayau--and 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," aham tvam, as separate from each other, is due to our forgetfulness of our eternal relationship with the Supreme Personality of Godhead. The Supreme Person, Krsna, 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 Krsna consciousness, there is no such distinction as "I" and "you" because everyone is 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 Mayavadi 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 Krsna consciousness, his original position. Then he can be freed from material bondage.
TEXT 5
TEXT
tad gaccha dhruva bhadram te
bhagavantam adhoksajam
sarva-bhutatma-bhavena
sarva-bhutatma-vigraham
SYNONYMS
tat--therefore; gaccha--come; dhruva--Dhruva; bhadram--good fortune; te--unto you; bhagavantam--unto the Supreme Personality of Godhead; adhoksajam--who is beyond the concepts of material senses; sarva-bhuta--all living entities; atma-bhavena--by thinking of them as one; sarva-bhuta--in all living entities; atma--the Supersoul; vigraham--having form.
TRANSLATION
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-samhita. Sac-cid-ananda-vigrahah: 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 Maharaja 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 forms--the leaves, twigs, flowers and fruits--are automatically watered. The Mayavada 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
TEXT
bhajasva bhajaniyanghrim
abhavaya bhava-cchidam
yuktam virahitam saktya
guna-mayyatma-mayaya
SYNONYMS
bhajasva--engage in devotional service; bhajaniya--worthy to be worshiped; anghrim--unto Him whose lotus feet; abhavaya--for deliverance from material existence; bhava-chidam--who cuts the knot of material entanglement; yuktam--attached; virahitam--aloof; saktya--to His potency; guna-mayya--consisting of the modes of material nature; atma-mayaya--by 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 Maharaja 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-gita (mam ekam saranam 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 served, the hands and legs of the Supreme Lord are automatically served. There is no need of separate service. As stated in Bhagavad-gita (12.7), tesam aham samuddharta mrtyu-samsara-sagarat. 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 (parasya saktir vividhaiva sruyate). 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
TEXT
vrnihi kamam nrpa yan mano-gatam
mattas tvam auttanapade 'visankitah
varam vararho 'mbuja-nabha-padayor
anantaram tvam vayam anga susruma
SYNONYMS
vrnihi--please ask; kamam--desire; nrpa--O King; yat--whatever; manah-gatam--within your mind; mattah--from me; tvam--you; auttanapade--O son of Maharaja Uttanapada; avisankitah--without hesitation; varam--benediction; vara-arhah--worthy to take benedictions; ambuja--lotus flower; nabha--whose navel; padayoh--at His lotus feet; anantaram--constantly; tvam--about you; vayam--we; anga--dear Dhruva; susruma--have heard.
TRANSLATION
My dear Dhruva Maharaja, son of Maharaja Uttanapada, 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 Maharaja, the son of King Uttanapada, 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 treasurer of the demigods, and he is personally offering whatever benediction Dhruva Maharaja would like to have from him. Srila Bilvamangala Thakura stated, therefore, that for persons who engage in the devotional service of the Lord, all material benedictions wait like maidservants. Mukti-devi 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 Maharaja that he had heard that Dhruva was always in samadhi, or thinking of the lotus feet of the Lord. In other words, he knew that for Dhruva Maharaja 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
TEXT
maitreya uvaca
sa raja-rajena varaya codito
dhruvo maha-bhagavato maha-matih
harau sa vavre 'calitam smrtim yaya
taraty ayatnena duratyayam tamah
SYNONYMS
maitreyah uvaca--the great sage Maitreya said; sah--he; raja-rajena--by the king of kings (Kuvera); varaya--for a benediction; coditah--being asked; dhruvah--Dhruva Maharaja; maha-bhagavatah--a first-class pure devotee; maha-matih--most intelligent or thoughtful; harau--unto the Supreme Personality of Godhead; sah--he; vavre--asked; acalitam--unflinching; smrtim--remembrance; yaya--by which; tarati--crosses over; ayatnena--without difficulty; duratyayam--unsurpassable; tamah--nescience.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, when thus asked to accept a benediction from Kuvera the Yaksaraja [King of the Yaksas], Dhruva Maharaja, 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 purusartha, or benediction for the human being. But Dhruva Maharaja wanted a benediction which surpasses even the highest purusartha, liberation. He wanted the benediction that he might constantly remember the lotus feet of the Lord. This stage of life is called pancama-purusartha. When a devotee comes to the platform of pancama-purusartha, simply engaging in devotional service to the Lord, the fourth purusartha, liberation, becomes very insignificant in his eyes. Srila Prabodhananda Sarasvati has stated in this connection that for a devotee 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. Yogis 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 Srila Prabodhananda Sarasvati 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 Maharaja was also a maha-bhagavata, or a first-class pure devotee, and his intelligence was very great (maha-matih). Unless one is very intelligent, one cannot take to devotional service, or Krsna 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 Maharaja 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 Maharaja any amount of riches, but he declined to accept them. He is described, therefore, as maha-matih, very thoughtful, or highly intellectual.
TEXT 9
TEXT
tasya pritena manasa
tam dattvaidavidas tatah
pasyato 'ntardadhe so 'pi
sva-puram pratyapadyata
SYNONYMS
tasya--with Dhruva; pritena--being very pleased; manasa--with such a mentality; tam--that remembrance; dattva--having given; aidavidah--Kuvera, son of Idavida; tatah--thereafter; pasyatah--while Dhruva was looking on; antardadhe--disappeared; sah--he (Dhruva); api--also; sva-puram--to his city; pratyapadyata--returned.
TRANSLATION
The son of Idavida, Lord Kuvera, was very pleased, and happily he gave Dhruva Maharaja the benediction he wanted. Thereafter he disappeared from Dhruva's presence, and Dhruva Maharaja returned to his capital city.
PURPORT
Kuvera, who is known as the son of Idavida, was very pleased with Dhruva Maharaja 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 Maharaja take a benediction from a demigod?" The answer is that for a Vaisnava there is no objection to taking a benediction from a demigod if it is favorable for advancing Krsna consciousness. The gopis, for example, worshiped Katyayani, a demigoddess, but the only benediction they wanted from the goddess was to have Krsna as their husband. A Vaisnava 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 Bhagavatam 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 Maharaja did not ask Kuvera for transference to the spiritual world, which is called liberation; he simply asked that wherever he would remain--whether in the spiritual or material world--he would always remember the Supreme Personality of Godhead. A Vaisnava 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 Krsna consciousness.
TEXT 10
TEXT
athayajata yajnesam
kratubhir bhuri-daksinaih
dravya-kriya-devatanam
karma karma-phala-pradam
SYNONYMS
atha--thereafter; ayajata--he worshiped; yajna-isam--the master of sacrifices; kratubhih--by sacrificial ceremonies; bhuri--great; daksinaih--by charities; dravya-kriya-devatanam--of (sacrifices including various) paraphernalia, activities and demigods; karma--the objective; karma-phala--the result of activities; pradam--who awards.
TRANSLATION
As long as he remained at home, Dhruva Maharaja 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 Visnu, who is the objective of all such sacrifices and who awards the resultant benedictions.
PURPORT
In Bhagavad-gita (3.9) it is said, yajnarthat karmano 'nyatra loko 'yam karma-bandhanah: 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 varna and asrama, ksatriyas and vaisyas are especially advised to perform great ceremonial sacrifices and to distribute their accumulated money very liberally. Dhruva Maharaja, as a king and ideal ksatriya, performed many such sacrifices, giving very liberally in charity. Ksatriyas and vaisyas are supposed to earn their money and accumulate great riches. Sometimes they do it by acting sinfully. Ksatriyas are meant to rule over a country; Dhruva Maharaja, for example, in the course of ruling, had to fight and kill many Yaksas. Such action is necessary for ksatriyas. A ksatriya should not be a coward, and he should not be nonviolent; to rule over the country he has to act violently.
Ksatriyas and vaisyas are therefore especially advised to give in charity at least fifty percent of their accumulated wealth. In Bhagavad-gita it is recommended that even though one enters the renounced order of life, he still cannot give up the performance of yajna, dana 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 ksatriyas and vaisyas, must give charity. Brahmacaris, in the beginning of their lives, should perform different kinds of yajnas.
Dhruva Maharaja, 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 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 taxes--people 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 sastras that people should perform sankirtana-yajna. Any householder, regardless of his position, can perform this sankirtana-yajna without expenditure. All the family members can sit down together and simply clap their hands and chant the Hare Krsna maha-mantra. Somehow or other, everyone can manage to perform such a yajna and distribute prasada to the people in general. That is quite sufficient for this age of Kali. The Krsna consciousness movement is based on this principle: chant the Hare Krsna mantra at every moment, as much as possible, both inside and outside of the temples, and, as far as possible, distribute prasada. 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 prasada and sankirtana, 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, Narayana. Lord Krsna says in Bhagavad-gita (5.29), bhoktaram yajna-tapasam: He is actually the enjoyer of all sacrifices. His name, therefore, is Yajna-purusa.
Although Dhruva Maharaja 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 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
TEXT
sarvatmany acyute 'sarve
tivraugham bhaktim udvahan
dadarsatmani bhutesu
tam evavasthitam vibhum
SYNONYMS
sarva-atmani--unto the Supersoul; acyute--infallible; asarve--without any limit; tivra-ogham--with unrelenting force; bhaktim--devotional service; udvahan--rendering; dadarsa--he saw; atmani--in the Supreme Spirit; bhutesu--in all living entities; tam--Him; eva--only; avasthitam--situated; vibhum--all-powerful.
TRANSLATION
Dhruva Maharaja rendered devotional service unto the Supreme, the 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 Maharaja perform many sacrifices, but he carried on his transcendental occupation of engagement in the devotional service of the Lord. The ordinary karmis, who want to enjoy the results of fruitive activities, are concerned only with sacrifices and ritualistic ceremonies as enjoined in the Vedic sastras. Although Dhruva Maharaja 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-gita (isvarah sarva-bhutanam hrd-dese 'rjuna tisthati). 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-gita (mat-sthani sarva-bhutani). That is the vision of a maha-bhagavata. 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 maha-bhagavata. In summary, a maha-bhagavata, 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-samhita (5.38), premanjana-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.
TEXT 12
TEXT
tam evam sila-sampannam
brahmanyam dina-vatsalam
goptaram dharma-setunam
menire pitaram prajah
SYNONYMS
tam--him; evam--thus; sila--with godly qualities; sampannam--endowed; brahmanyam--respectful to the brahmanas; dina--to the poor; vatsalam--kind; goptaram--protector; dharma-setunam--of religious principles; menire--thought; pitaram--father; prajah--the citizens.
TRANSLATION
Dhruva Maharaja 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 Maharaja 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 Maharaja as their father; as a 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: brahmanyam. Dhruva Maharaja was very devoted to the brahmanas, who engage in the study of the Vedas and thereby know the Supreme Personality of Godhead. They are always busy propagating Krsna 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, dina-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 Maharaja to the qualities of modern statesmen, we can see that there is no actual comparison. Dhruva Maharaja 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 Krsna consciousness for protection of religion, life and property.
TEXT 13
TEXT
sat-trimsad-varsa-sahasram
sasasa ksiti-mandalam
bhogaih punya-ksayam kurvann
abhogair asubha-ksayam
SYNONYMS
sat-trimsat--thirty-six; varsa--years; sahasram--thousand; sasasa--ruled; ksiti-mandalam--the earth planet; bhogaih--by enjoyment; punya--of reactions of pious activities; ksayam--diminution; kurvan--doing; abhogaih--by austerities; asubha--of inauspicious reactions; ksayam--diminution.
TRANSLATION
Dhruva Maharaja 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 Maharaja 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, Treta, people used to live for ten thousand years, and in the next yuga, Dvapara, 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 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 Srimad-Bhagavatam that devotional service should be apratihata, unchecked by the material conditions of happiness or distress. The devotee undergoes processes of austerity such as observing Ekadasi 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
TEXT
evam bahu-savam kalam
mahatmavicalendriyah
tri-vargaupayikam nitva
putrayadan nrpasanam
SYNONYMS
evam--thus; bahu--many; savam--years; kalam--time; maha-atma--great soul; avicala-indriyah--without being disturbed by sense agitation; tri-varga--three kinds of worldly activities; aupayikam--favorable for executing; nitva--having passed; putraya--to his son; adat--he handed over; nrpa-asanam--the royal throne.
TRANSLATION
The self-controlled great soul Dhruva Maharaja 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 Maharaja, 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 significant--avicalendriyah, 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 young--and 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. Srila Raghunatha dasa Gosvami, 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. Srila 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 devotees only, as described in the Bhagavad-gita: while others, such as yogis, 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
TEXT
manyamana idam visvam
maya-racitam atmani
avidya-racita-svapna-
gandharva-nagaropamam
SYNONYMS
manyamanah--realizing; idam--this; visvam--universe; maya--by the external energy; racitam--manufactured; atmani--unto the living entity; avidya--by illusion; racita--manufactured; svapna--a dream; gandharva-nagara--phantasmagoria; upamam--like.
TRANSLATION
Srila Dhruva Maharaja 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 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 reality--the 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-gita (param drstva nivartate).
TEXT 16
TEXT
atma-stry-apatya-suhrdo balam rddha-kosam
antah-puram parivihara-bhuvas ca ramyah
bhu-mandalam jaladhi-mekhalam akalayya
kalopasrstam iti sa prayayau visalam
SYNONYMS
atma--body; stri--wives; apatya--children; suhrdah--friends; balam--influence, army; rddha-kosam--rich treasury; antah-puram--female residential quarters; parivihara-bhuvah--pleasure-grounds; ca--and; ramyah--beautiful; bhu-mandalam--the complete earth; jala-dhi--by oceans; mekhalam--bound; akalayya--considering; kala--by time; upasrstam--created; iti--thus; sah--he; prayayau--went; visalam--to Badarikasrama.
TRANSLATION
Thus Dhruva Maharaja, 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 Badarikasrama.
PURPORT
In the beginning of his life, when he went to the forest in search of the Supreme Personality of Godhead, Dhruva Maharaja 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 Srila Dhruva Maharaja we can understand that somehow or other if one becomes Krsna conscious--it does not matter what his motivation is in the beginning--he will eventually realize the real truth by the grace of the Lord. In the beginning, Dhruva Maharaja was interested in the kingdom of his father, but later he became a great devotee, maha-bhagavata, 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
TEXT
tasyam visuddha-karanah siva-var vigahya
baddhvasanam jita-marun manasahrtaksah
sthule dadhara bhagavat-pratirupa etad
dhyayams tad avyavahito vyasrjat samadhau
SYNONYMS
tasyam--in Badarikasrama; visuddha--purified; karanah--his senses; siva--pure; vah--water; vigahya--bathing in; baddhva--having fixed; asanam--sitting position; jita--controlled; marut--breathing process; manasa--by the mind; ahrta--withdrawn; aksah--his senses; sthule--physical; dadhara--he concentrated; bhagavat-pratirupe--on the exact form of the Lord; etat--the mind; dhyayan--meditating upon; tat--that; avyavahitah--without stopping; vyasrjat--he entered; samadhau--into trance.
TRANSLATION
In Badarikasrama Dhruva Maharaja'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 arca-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 astanga-yoga system, to which Dhruva Maharaja was already accustomed. Astanga-yoga was never meant to be practiced in a fashionable city. Dhruva Maharaja went to Badarikasrama, and in a solitary place, alone, he practiced yoga. He concentrated his mind on the arca-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 arca-vigraha is not idol worship. The arca-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 arca-vigraha, a form made of sthula (material) objects such as stone, metal, wood, jewels or paint. All of these are called sthula, 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-gita, makes one the topmost yogi.
TEXT 18
TEXT
bhaktim harau bhagavati pravahann ajasram
ananda-baspa-kalaya muhur ardyamanah
viklidyamana-hrdayah pulakacitango
natmanam asmarad asav iti mukta-lingah
SYNONYMS
bhaktim--devotional service; harau--unto Hari; bhagavati--the Supreme personality of Godhead; pravahan--constantly engaging in; ajasram--always; ananda--blissful; baspa-kalaya--by a stream of tears; muhuh--again and again; ardyamanah--being overcome; viklidyamana--melting; hrdayah--his heart; pulaka--standing of hairs; acita--covered; angah--his body; na--not; atmanam--body; asmarat--he remembered; asau--he; iti--thus; mukta-lingah--free 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 Maharaja completely forgot his bodily existence, and thus he immediately became liberated from material bondage.
PURPORT
Due to constant engagement in devotional service--hearing, chanting, remembering, worshiping the Deity, etc., as prescribed in nine varieties--there 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 asta-sattvika-vikara. 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 Maharaja actually attained this stage of life by constantly discharging devotional service. He has already been described as a maha-bhagavata, for unless one becomes a maha-bhagavata, or a first-class pure devotee, these symptoms are not visible. Lord Caitanya exhibited all these symptoms. Thakura Haridasa 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-lingah. Mukta means "liberated," and linga 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 Sri Dhruva Maharaja 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-linga.
TEXT 19
TEXT
sa dadarsa vimanagryam
nabhaso 'vatarad dhruvah
vibhrajayad dasa diso
rakapatim ivoditam
SYNONYMS
sah--he; dadarsa--saw; vimana--an airplane; agryam--very beautiful; nabhasah--from the sky; avatarat--descending; dhruvah--Dhruva Maharaja; vibhrajayat--illuminating; dasa--ten; disah--directions; raka-patim--the full moon; iva--like; uditam--visible.
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 knowledge--direct 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 Maharaja, 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 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 Krsna consciousness.
TEXT 20
TEXT
tatranu deva-pravarau catur-bhujau
syamau kisorav arunambujeksanau
sthitav avastabhya gadam suvasasau
kirita-harangada-caru-kundalau
SYNONYMS
tatra--there; anu--then; deva-pravarau--two very beautiful demigods; catuh-bhujau--with four arms; syamau--blackish; kisorau--quite young; aruna--reddish; ambuja--lotus flower; iksanau--with eyes; sthitau--situated; avastabhya--holding; gadam--clubs; suvasasau--with nice garments; kirita--helmets; hara--necklaces; angada--bracelets; caru--beautiful; kundalau--with earrings.
TRANSLATION
Dhruva Maharaja saw two very beautiful associates of Lord Visnu in the plane. They had four hands and a blackish bodily luster, they were very 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 Visnuloka are of the same bodily feature as Lord Visnu, 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 Visnu. So the two uncommon personalities who descended from the airplane came directly from Visnuloka, or the planet where Lord Visnu lives.
TEXT 21
TEXT
vijnaya tav uttamagaya-kinkarav
abhyutthitah sadhvasa-vismrta-kramah
nanama namani grnan madhudvisah
parsat-pradhanav iti samhatanjalih
SYNONYMS
vijnaya--after understanding; tau--them; uttama-gaya--of Lord Visnu (of excellent renown); kinkarau--two servants; abhyutthitah--stood up; sadhvasa--by being puzzled; vismrta--forgot; kramah--proper behavior; nanama--offered obeisances; namani--names; grnan--chanting; madhu-dvisah--of the Lord (the enemy of Madhu); parsat--associates; pradhanau--chief; iti--thus; samhata--respectfully joined; anjalih--with folded hands.
TRANSLATION
Dhruva Maharaja, 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 Maharaja saw the Visnudutas, the direct associates of Lord Visnu, 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 Krsna 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 Visnu 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 Krsna mantra. When he is in danger he is immediately relieved, and when he is in a position to see Lord Visnu or His associates directly, by chanting this maha-mantra he can please the Lord. This is the absolute nature of the maha-mantra. Either in danger or in happiness, it can be chanted without limitation.
TEXT 22
TEXT
tam krsna-padabhinivista-cetasam
baddhanjalim prasraya-namra-kandharam
sunanda-nandav upasrtya sasmitam
pratyucatuh puskaranabha-sammatau
SYNONYMS
tam--him; krsna--of Lord Krsna; pada--of the lotus feet; abhinivista--absorbed in thought; cetasam--whose heart; baddha-anjalim--with folded hands; prasraya--very humbly; namra--bowed; kandharam--whose neck; sunanda--Sunanda; nandau--and Nanda; upasrtya--approaching; sa-smitam--smilingly; pratyucatuh--addressed; puskara-nabha--of Lord Visnu, who has a lotus navel; sammatau--confidential servants.
TRANSLATION
Dhruva Maharaja was always absorbed in thinking of the lotus feet of Lord Krsna. His heart was full with Krsna. 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 puskaranabha-sammatau is significant. Krsna, or Lord Visnu, is known for His lotus eyes, lotus navel, lotus feet and lotus palms. Here He is called puskara-nabha, 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 Vaikuntha 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 Krsna consciousness movement. As stated in the Bhagavad-gita, 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 Maharaja 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 Visnu face to face. What was possible for Dhruva Maharaja 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
TEXT
sunanda-nandav ucatuh
bho bho rajan subhadram te
vacam no 'vahitah srnu
yah panca-varsas tapasa
bhavan devam atitrpat
SYNONYMS
sunanda-nandau ucatuh--Sunanda and Nanda said; bhoh bhoh rajan--O dear King; su-bhadram--good fortune; te--unto you; vacam--words; nah--our; avahitah--attentively; srnu--hear; yah--who; panca-varsah--five years old; tapasa--by austerity; bhavan--you; devam--the Supreme Personality of Godhead; atitrpat--greatly satisfied.
TRANSLATION
Nanda and Sunanda, the two confidential associates of Lord Visnu, 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 Maharaja 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 Krsna consciousness. Unfortunately, this training is lacking all over the world. It is necessary for the leaders of the Krsna consciousness movement to start educational institutions in different parts of the world to train children, starting at the age of five years. Thus such 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
TEXT
tasyakhila-jagad-dhatur
avam devasya sarnginah
parsadav iha sampraptau
netum tvam bhagavat-padam
SYNONYMS
tasya--His; akhila--entire; jagat--universe; dhatuh--creator; avam--we; devasya--of the Supreme Personality of Godhead; sarnginah--who has the bow named Sarnga; parsadau--associates; iha--now; sampraptau--approached; netum--to take; tvam--you; bhagavat-padam--to 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 Sarnga. We have been specifically deputed to take you to the spiritual world.
PURPORT
In Bhagavad-gita the Lord says that simply by knowing His transcendental pastimes (whether within this material world or in the spiritual world), anyone 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-gita 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 Maharaja became fit to be carried to the spiritual world, accompanied by the confidential associates of the Lord.
TEXT 25
TEXT
sudurjayam visnu-padam jitam tvaya
yat surayo 'prapya vicaksate param
atistha tac candra-divakaradayo
graharksa-tarah pariyanti daksinam
SYNONYMS
sudurjayam--very difficult to achieve; visnu-padam--planet known as Vaikunthaloka or Visnuloka; jitam--conquered; tvaya--by you; yat--which; surayah--great demigods; aprapya--without achieving; vicaksate--simply see; param--supreme; atistha--please come; tat--that; candra--the moon; diva-akara--sun; adayah--and others; graha--the nine planets (Mercury, Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune and Pluto); rksa-tarah--stars; pariyanti--circumambulate; daksinam--to the right.
TRANSLATION
To achieve Visnuloka is very difficult, but by your austerity you have conquered. Even the great rsis and demigods cannot achieve this position. Simply to see the supreme abode [the Visnu 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 Krsna 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 Maharaja. 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
TEXT
anasthitam te pitrbhir
anyair apy anga karhicit
atistha jagatam vandyam
tad visnoh paramam padam
SYNONYMS
anasthitam--never achieved; te--your; pitrbhih--by forefathers; anyaih--by others; api--even; anga--O Dhruva; karhicit--at any time; atistha--please come and live there; jagatam--by the inhabitants of the universe; vandyam--worshipable; tat--that; visnoh--of Lord Visnu; paramam--supreme; padam--situation.
TRANSLATION
Dear King Dhruva, neither your forefathers nor anyone else before you ever achieved such a transcendental planet. The planet known as Visnuloka, where Lord Visnu 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 Maharaja went to perform austerities, he was very determined to achieve a post never dreamed of by his forefathers. His father was Uttanapada, his grandfather was Manu, and his great-grandfather was Lord Brahma. So Dhruva wanted a kingdom even greater than Lord Brahma could achieve, and he requested Narada Muni to give him facility for achieving it. The associates of Lord Visnu reminded him that not only his forefathers but everyone else before him was unable to attain Visnuloka, the planet where Lord Visnu resides. This is because everyone within this material world is either a karmi, a jnani or a yogi, but there are hardly any pure devotees. The transcendental planet known as Visnuloka is especially meant for devotees, not for karmis, jnanis or yogis. Great rsis or demigods can hardly approach Brahmaloka, and as stated in Bhagavad-gita, Brahmaloka is not a permanent residence. Lord Brahma'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 Brahma also dies, as do the residents of his planet. Bhagavad-gita (8.16) says, abrahma-bhuvanal lokah punar avartino 'rjuna: except for those who go to Visnuloka, everyone is subjected to the four principles of material life, namely birth, death, old age and disease. The Lord says, yad gatva na nivartante tad dhama paramam mama: "The planet from which, once going, no one returns, is My supreme abode." (Bg. 15.6) Dhruva Maharaja 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 Maharaja Dhruva, can give one the facility not only to reach other planets within this universe, but also to reach beyond this universe to the Visnuloka planets. We have outlined this in our small booklet Easy Journey to Other Planets.
TEXT 27
TEXT
etad vimana-pravaram
uttamasloka-maulina
upasthapitam ayusmann
adhirodhum tvam arhasi
SYNONYMS
etat--this; vimana--airplane; pravaram--unique; uttamasloka--the Supreme Personality of Godhead; maulina--by the head of all living entities; upasthapitam--sent; ayusman--O immortal one; adhirodhum--to board; tvam--you; arhasi--are 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 Sisumara, where Lord Visnu, who is in charge of the maintenance of this material world, resides. Sisumara or Dhruvaloka can never be reached by anyone but the Vaisnavas, as will be described by the following slokas. The associates of Lord Visnu brought the special airplane for Dhruva Maharaja and then informed him that Lord Visnu had especially sent this airplane.
The Vaikuntha 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-vayu. Ka means "outer space," and pota means "ship." There is a second process also called kapota-vayu. Kapota means "pigeon." One can train pigeons to carry one into outer space. The third process is very subtle. It is called akasa-patana. This akasa-patana system is also material. Just as the mind can fly anywhere one likes without mechanical arrangement, so the akasa-patana airplane can fly at the speed of mind. Beyond this akasa-patana system is the Vaikuntha process, which is completely spiritual. The airplane sent by Lord Visnu to carry Dhruva Maharaja to Sisumara 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-gita (paras tasmat tu bhavo 'nyah).
TEXT 28
TEXT
maitreya uvaca
nisamya vaikuntha-niyojya-mukhyayor
madhu-c