Chapter Twenty-one
Instructions by Maharaja Prthu
TEXT 1
TEXT
maitreya uvaca
mauktikaih kusuma-sragbhir
dukulaih svarna-toranaih
maha-surabhibhir dhupair
manditam tatra tatra vai
SYNONYMS
maitreyah uvaca--the great sage Maitreya continued to speak; mauktikaih--with pearls; kusuma--of flowers; sragbhih--with garlands; dukulaih--cloth; svarna--golden; toranaih--by gates; maha-surabhibhih--highly perfumed; dhupaih--by incense; manditam--decorated; tatra tatra--here and there; vai--certainly.
TRANSLATION
The great sage Maitreya told Vidura: When the King entered his city, it was very beautifully decorated to receive him with pearls, flower garlands, beautiful cloth and golden gates, and the entire city was perfumed with highly fragrant incense.
PURPORT
Real opulence is supplied by natural gifts such as gold, silver, pearls, valuable stones, fresh flowers, trees and silken cloth. Thus the Vedic civilization recommends opulence and decoration with these natural gifts of the Supreme Personality of Godhead. Such opulence immediately changes the condition of the mind, and the entire atmosphere becomes spiritualized. King Prthu's capital was decorated with such highly opulent decorations.
TEXT 2
TEXT
candanaguru-toyardra-
rathya-catvara-margavat
puspaksata-phalais tokmair
lajair arcirbhir arcitam
SYNONYMS
candana--sandalwood; aguru--a kind of fragrant herb; toya--the water of; ardra--sprinkled with; rathya--a path for driving a chariot; catvara--small parks; margavat--lanes; puspa--flowers; aksata--unbroken; phalaih--by the fruits; tokmaih--minerals; lajaih--wetted grains; arcirbhih--by lamps; arcitam--decorated.
TRANSLATION
Fragrant water distilled from sandalwood and aguru herb was sprinkled everywhere on the lanes, roads and small parks throughout the city, and everywhere were decorations of unbroken fruits, flowers, wetted grains, varied minerals, and lamps, all presented as auspicious paraphernalia.
TEXT 3
TEXT
savrndaih kadali-stambhaih
puga-potaih pariskrtam
taru-pallava-malabhih
sarvatah samalankrtam
SYNONYMS
sa-vrndaih--along with fruits and flowers; kadali-stambhaih--by the pillars of banana trees; puga-potaih--by collections of young animals and by processions of elephants; pariskrtam--very nicely cleansed; taru--young plants; pallava--new leaves of mango trees; malabhih--by garlands; sarvatah--everywhere; samalankrtam--nicely decorated.
TRANSLATION
At the street crossings there were bunches of fruits and flowers, as well as pillars of banana trees and betel nut branches. All these combined decorations everywhere looked very attractive.
TEXT 4
TEXT
prajas tam dipa-balibhih
sambhrtasesa-mangalaih
abhiyur mrsta-kanyas ca
mrsta-kundala-manditah
SYNONYMS
prajah--citizens; tam--to him; dipa-balibhih--with lamps; sambhrta--equipped with; asesa--unlimited; mangalaih--auspicious articles; abhiyuh--came forward to welcome; mrsta--with beautiful bodily luster; kanyah ca--and unmarried girls; mrsta--colliding with; kundala--earrings; manditah--being bedecked with.
TRANSLATION
As the King entered the gate of the city, all the citizens received him with many auspicious articles like lamps, flowers and yogurt. The King was also received by many beautiful unmarried girls whose bodies were bedecked with various ornaments, especially with earrings which collided with one another.
PURPORT
Offerings of natural products such as betel nuts, bananas, newly grown wheat, paddy, yogurt and vermillion, carried by the citizens and scattered throughout the city, are all auspicious paraphernalia, according to Vedic civilization, for receiving a prominent guest like a bridegroom, king or spiritual master. Similarly, a welcome offered by unmarried girls who are internally and externally clean and are dressed in nice garments and ornaments is also auspicious. Kumari, or unmarried girls untouched by the hand of any member of the opposite sex, are auspicious members of society. Even today in Hindu society the most conservative families do not allow unmarried girls to go out freely or mix with boys. They are very carefully protected by their parents while unmarried, after marriage they are protected by their young husbands, and when elderly they are protected by their children. When thus protected, women as a class remain an always auspicious source of energy to man.
TEXT 5
TEXT
sankha-dundubhi-ghosena
brahma-ghosena cartvijam
vivesa bhavanam virah
stuyamano gata-smayah
SYNONYMS
sankha--conchshells; dundubhi--kettledrums; ghosena--by the sound of; brahma--Vedic; ghosena--chanting; ca--also; rtvijam--of the priests; vivesa--entered; bhavanam--the palace; virah--the King; stuyamanah--being worshiped; gata-smayah--without pride.
TRANSLATION
When the King entered the palace, conchshells and kettledrums were sounded, priests chanted Vedic mantras, and professional reciters offered different prayers. But in spite of all this ceremony to welcome him, the King was not the least bit affected.
PURPORT
The reception given to the King was full of opulence, yet he did not become proud. It is said, therefore, that great personalities of power and opulence never become proud, and the example is given that a tree which is full of fruits and flowers does not stand erect in pride but instead bends downwards to show submissiveness. This is a sign of the wonderful character of great personalities.
TEXT 6
TEXT
pujitah pujayam asa
tatra tatra maha-yasah
pauran janapadams tams tan
pritah priya-vara-pradah
SYNONYMS
pujitah--being worshiped; pujayam asa--offered worship; tatra tatra--here and there; maha-yasah--with a background of great activities; pauran--the noble men of the city; jana-padan--common citizens; tan tan--in that way; pritah--being satisfied; priya-vara-pradah--was ready to offer them all benediction.
TRANSLATION
Both the important citizens and the common citizens welcomed the King very heartily, and he also bestowed upon them their desired blessings.
PURPORT
A responsible king was always approachable by his citizens. Generally the citizens, great and common, all had an aspiration to see the king and take benediction from him. The king knew this, and therefore whenever he met the citizens he immediately fulfilled their desires or mitigated their grievances. In such dealings, a responsible monarchy is better than a so-called democratic government in which no one is responsible to mitigate the grievances of the citizens, who are unable to personally meet the supreme executive head. In a responsible monarchy the citizens had no grievances against the government, and even if they did, they could approach the king directly for immediate satisfaction.
TEXT 7
TEXT
sa evam adiny anavadya-cestitah
karmani bhuyamsi mahan mahattamah
kurvan sasasavani-mandalam yasah
sphitam nidhayaruruhe param padam
SYNONYMS
sah--King Prthu; evam--thus; adini--from the very beginning; anavadya--magnanimous; cestitah--performing various works; karmani--work; bhuyamsi--repeatedly; mahan--great; mahat-tamah--greater than the greatest; kurvan--performing; sasasa--ruled; avani-mandalam--the surface of the earth; yasah--reputation; sphitam--widespread; nidhaya--achieving; aruruhe--was elevated; param padam--to the lotus feet of the Supreme Lord.
TRANSLATION
King Prthu was greater than the greatest soul and was therefore worshipable by everyone. He performed many glorious activities in ruling over the surface of the world and was always magnanimous. After achieving such great success and a reputation which spread throughout the universe, he at last obtained the lotus feet of the Supreme Personality of Godhead.
PURPORT
A responsible king or chief executive has many responsible duties to attend to in ruling over the citizens. The most important duty of the monarch or the government is to perform various sacrifices as enjoined in the Vedic literatures. The next duty of the king is to see that every citizen executes the prescribed duties for his particular community. It is the king's duty to see that everyone perfectly executes the duties prescribed for the varna and asrama divisions of society. Besides that, as exemplified by King Prthu, he must develop the earth for the greatest possible production of food grains.
There are different types of great personalities--some are positive great personalities, some comparative and some superlative--but King Prthu exceeded all of them. He is therefore described here as mahattamah, greater than the greatest. Maharaja Prthu was a ksatriya, and he discharged his ksatriya duties perfectly. Similarly, brahmanas, vaisyas and sudras can discharge their respective duties perfectly and thus at the ultimate end of life be promoted to the transcendental world, which is called param padam. Param padam, or the Vaikuntha planets, can be achieved only by devotional service. The impersonal Brahman region is also called param padam, but unless one is attached to the personality of Godhead one must again fall down to the material world from the impersonal param padam situation. It is said, therefore, aruhya krcchrena param padam tatah: the impersonalists endeavor very strenuously to achieve the param padam, or impersonal brahmajyoti, but unfortunately, being bereft of a relationship with the Supreme personality of Godhead, they come down again to the material world. If one flies in outer space, he can go very high up, but unless he reaches a planet he must come down again to earth. Similarly, because the impersonalists who reach the param padam of the impersonal brahmajyoti do not enter into the Vaikuntha planets, they come down again to this material world and are given shelter in one of the material planets. Although they may attain Brahmaloka, or Satyaloka, all such planets are situated in the material world.
TEXT 8
TEXT
suta uvaca
tad adi-rajasya yaso vijrmbhitam
gunair asesair gunavat-sabhajitam
ksatta maha-bhagavatah sadaspate
kausaravim praha grnantam arcayan
SYNONYMS
sutah uvaca--Suta Gosvami said; tat--that; adi-rajasya--of the original king; yasah--reputation; vijrmbhitam--highly qualified; gunaih--by qualities; asesaih--unlimited; guna-vat--fittingly; sabhajitam--being praised; ksatta--Vidura; maha-bhagavatah--the great saintly devotee; sadah-pate--leader of the great sages; kausaravim--unto Maitreya; praha--said; grnantam--while talking; arcayan--offering all respectful obeisances.
TRANSLATION
Suta Gosvami continued: O Saunaka, leader of the great sages, after hearing Maitreya speak about the various activities of King Prthu, the original king, who was fully qualified, glorified and widely praised all over the world, Vidura, the great devotee, very submissively worshiped Maitreya Rsi and asked him the following question.
TEXT 9
TEXT
vidura uvaca
so 'bhisiktah prthur viprair
labdhasesa-surarhanah
bibhrat sa vaisnavam tejo
bahvor yabhyam dudoha gam
SYNONYMS
vidurah uvaca--Vidura said; sah--he (King Prthu); abhisiktah--when enthroned; prthuh--King Prthu; vipraih--by the great sages and brahmanas; labdha--achieved; asesa--innumerable; sura-arhanah--presentations by the demigods; bibhrat--expanding; sah--he; vaisnavam--who has received through Lord Visnu; tejah--strength; bahvoh--arms; yabhyam--by which; dudoha--exploited; gam--the earth.
TRANSLATION
Vidura said: My dear brahmana Maitreya, it is very enlightening to understand that King Prthu was enthroned by the great sages and brahmanas. All the demigods presented him with innumerable gifts, and he also expanded his influence upon personally receiving strength from Lord Visnu. Thus he greatly developed the earth.
PURPORT
Because Prthu Maharaja was an empowered incarnation of Lord Visnu and was naturally a great Vaisnava devotee of the Lord, all the demigods were pleased with him and presented different gifts to help him in exercising his royal power, and the great sages and saintly persons also joined in his coronation. Thus blessed by them, he ruled over the earth and exploited its resources for the greatest satisfaction of the people in general. This has already been explained in the previous chapters regarding the activities of King Prthu. As will be apparent from the next verse, every executive head of state should follow in the footsteps of Maharaja Prthu in ruling over his kingdom. Regardless of whether the chief executive is a king or president, or whether the government is monarchical or democratic, this process is so perfect that if it is followed, everyone will become happy, and thus it will be very easy for all to execute devotional service to the Supreme personality of Godhead.
TEXT 10
TEXT
ko nv asya kirtim na srnoty abhijno
yad-vikramocchistam asesa-bhupah
lokah sa-pala upajivanti kamam
adyapi tan me vada karma suddham
SYNONYMS
kah--who; nu--but; asya--King Prthu; kirtim--glorious activities; na srnoti--does not hear; abhijnah--intelligent; yat--his; vikrama--chivalry; ucchistam--remnants; asesa--innumerable; bhupah--kings; lokah--planets; sa-palah--with their demigods; upajivanti--execute livelihood; kamam--desired objects; adya api--up to that; tat--that; me--unto me; vada--please speak; karma--activities; suddham--auspicious.
TRANSLATION
Prthu Maharaja was so great in his activities and magnanimous in his method of ruling that all the kings and demigods on the various planets still follow in his footsteps. Who is there who will not try to hear about his glorious activities? I wish to hear more and more about Prthu Maharaja because his activities are so pious and auspicious.
PURPORT
Saint Vidura's purpose in hearing about Prthu Maharaja over and over again was to set an example for ordinary kings and executive heads, who should all be inclined to hear repeatedly about Prthu Maharaja's activities in order to also be able to rule over their kingdoms or states very faithfully for the peace and prosperity of the people in general. Unfortunately, at the present moment no one cares to hear about Prthu Maharaja or to follow in his footsteps; therefore no nation in the world is either happy or progressive in spiritual understanding, although that is the sole aim and objective of human life.
TEXT 11
TEXT
maitreya uvaca
ganga-yamunayor nadyor
antara ksetram avasan
arabdhan eva bubhuje
bhogan punya-jihasaya
SYNONYMS
maitreyah uvaca--the great saint Maitreya said; ganga--the River Ganges; yamunayoh--of the River Yamuna; nadyoh--of the two rivers; antara--between; ksetram--the land; avasan--living there; arabdhan--destined; eva--like; bubhuje--enjoyed; bhogan--fortunes; punya--pious activities; jihasaya--for the purpose of diminishing.
TRANSLATION
The great saintly sage Maitreya told Vidura: My dear Vidura, King Prthu lived in the tract of land between the two great rivers Ganges and Yamuna. Because he was very opulent, it appeared that he was enjoying his destined fortune in order to diminish the results of his past pious activities.
PURPORT
The terms "pious" and "impious" are applicable only in reference to the activities of an ordinary living being. But Maharaja Prthu was a directly empowered incarnation of Lord Visnu; therefore he was not subject to the reactions of pious or impious activities. As we have already explained previously, when a living being is specifically empowered by the Supreme Lord to act for a particular purpose, he is called a saktyavesa-avatara. Prthu Maharaja was not only a saktyavesa-avatara but also a great devotee. A devotee is not subjected to the reactions resulting from past deeds. In the Brahma-samhita it is said, karmani nirdahati kintu ca bhakti-bhajam: for devotees the results of past pious and impious activities are nullified by the Supreme personality of Godhead. The words arabdhan eva mean "as if achieved by past deeds," but in the case of Prthu Maharaja there was no question of reaction to past deeds, and thus the word eva is used here to indicate comparison to ordinary persons. In Bhagavad-gita the Lord says, avajananti mam mudhah. This means that sometimes people misunderstand an incarnation of the Supreme Personality of Godhead to be an ordinary man. The Supreme Godhead, His incarnations or His devotees may pose themselves as ordinary men, but they are never to be considered as such. Nor should an ordinary man not supported by authorized statements of the sastras and acaryas be accepted as an incarnation or devotee. By the evidence of sastra, Sanatana Gosvami detected Lord Caitanya Mahaprabhu to be a direct incarnation of Krsna, the Supreme personality of Godhead, although Lord Caitanya never disclosed the fact. It is therefore generally recommended that the acarya, or guru, should not be accepted as an ordinary man.
TEXT 12
TEXT
sarvatraskhalitadesah
sapta-dvipaika-danda-dhrk
anyatra brahmana-kulad
anyatracyuta-gotratah
SYNONYMS
sarvatra--everywhere; askhalita--irrevocable; adesah--order; sapta-dvipa--seven islands; eka--one; danda-dhrk--the ruler who holds the scepter; anyatra--except; brahmana-kulat--brahmanas and saintly persons; anyatra--except; acyuta-gotratah--descendants of the Supreme Personality of Godhead (Vaisnavas).
TRANSLATION
Maharaja Prthu was an unrivaled king and possessed the scepter for ruling all the seven islands on the surface of the globe. No one could disobey his irrevocable orders but the saintly persons, the brahmanas and the descendants of the Supreme Personality of Godhead [the Vaisnavas].
PURPORT
Sapta-dvipa refers to the seven great islands or continents on the surface of the globe: (1) Asia, (2) Europe, (3) Africa, (4) North America, (5) South America, (6) Australia and (7) Oceania. In the modern age people are under the impression that during the Vedic period or the prehistoric ages America and many other parts of the world had not been discovered, but that is not a fact. Prthu Maharaja ruled over the world many thousands of years before the so-called prehistoric age, and it is clearly mentioned here that in those days not only were all the different parts of the world known, but they were ruled by one king, Maharaja Prthu. The country where Prthu Maharaja resided must have been India because it is stated in the eleventh verse of this chapter that he lived in the tract of land between the rivers Ganges and Yamuna. This tract of land, which is called Brahmavarta, consists of what is known in the modern age as portions of Punjab and northern India. It is clear that the kings of India once ruled all the world and that their culture was Vedic.
The word askhalita indicates that orders by the king could not be disobeyed by anyone in the entire world. Such orders, however, were never issued to control saintly persons or the descendants of the Supreme Personality of Godhead, Visnu. The Supreme Lord is known as Acyuta, and Lord Krsna is addressed as such by Arjuna in Bhagavad-gita (senayor ubhayor madhye ratham sthapaya me 'cyuta). Acyuta refers to one who does not fall because He is never influenced by the modes of material nature. When a living entity falls down to the material world from his original position, he becomes cyuta, which means that he forgets his relationship with Acyuta. Actually every living entity is a part and parcel, or a son, of the Supreme Personality of Godhead. When influenced by the modes of material nature, a living entity forgets this relationship and thinks in terms of different species of life; but when he again comes to his original consciousness, he does not observe such bodily designations. This is indicated in Bhagavad-gita (5.18) by the words panditah sama-darsinah.
Material designations create differentiation in terms of caste, color, creed, nationality, etc. Different gotras, or family designations, are distinctions in terms of the material body, but when one comes to Krsna consciousness he immediately becomes one of the Acyuta-gotra, or descendants of the Supreme Personality of Godhead, and thus becomes transcendental to all considerations of caste, creed, color and nationality.
Prthu Maharaja had no control over the brahmana-kula, which refers to the learned scholars in Vedic knowledge, nor over the Vaisnavas, who are above the considerations of Vedic knowledge. It is therefore said:
arcye visnau sila-dhir gurusu nara-matir vaisnave jati-buddhir
visnor va vaisnavanam kali-mala-mathane pada-tirthe 'mbu-buddhih
sri-visnor namni mantre sakala-kalusa-he sabda-samanya-buddhir
visnau sarvesvarese tad-itara-sama-dhir yasya va naraki sah
"One who thinks the Deity in the temple to be made of wood or stone, who thinks of the spiritual master in the disciplic succession as an ordinary man, who thinks the Vaisnava in the Acyuta-gotra to belong to a certain caste or creed or who thinks of caranamrta or Ganges water as ordinary water is taken to be a resident of hell." (Padma Purana)
From the facts presented in this verse, it appears that people in general should be controlled by a king until they come to the platform of Vaisnavas and brahmanas, who are not under the control of anyone. Brahmana refers to one who knows Brahman, or the impersonal feature of the Absolute Truth, and a Vaisnava is one who serves the Supreme Personality of Godhead.
TEXT 13
TEXT
ekadasin maha-satra-
diksa tatra divaukasam
samajo brahmarsinam ca
rajarsinam ca sattama
SYNONYMS
ekada--once upon a time; asit--took a vow; maha-satra--great sacrifice; diksa--initiation; tatra--in that function; diva-okasam--of the demigods; samajah--assembly; brahma-rsinam--of great saintly brahmanas; ca--also; raja-rsinam--of great saintly kings; ca--also; sat-tama--the greatest of devotees.
TRANSLATION
Once upon a time King Prthu initiated the performance of a very great sacrifice in which great saintly sages, brahmanas, demigods from higher planetary systems and great saintly kings known as rajarsis all assembled together.
PURPORT
In this verse the most significant point is that although King Prthu's residential quarters were in India, between the rivers Ganges and Yamuna, the demigods also participated in the great sacrifice he performed. This indicates that formerly the demigods used to come to this planet. Similarly, great personalities like Arjuna, Yudhisthira and many others used to visit higher planetary systems. Thus there was interplanetary communication via suitable airplanes and space vehicles.
TEXT 14
TEXT
tasminn arhatsu sarvesu
sv-arcitesu yatharhatah
utthitah sadaso madhye
taranam udurad iva
SYNONYMS
tasmin--in that great meeting; arhatsu--of all those who are worshipable; sarvesu--all of them; su-arcitesu--being worshiped according to their respective positions; yatha-arhatah--as they deserved; utthitah--stood up; sadasah--amongst the assembly members; madhye--within the midst; taranam--of the stars; udu-rat--the moon; iva--like.
TRANSLATION
In that great assembly, Maharaja Prthu first of all worshiped all the respectable visitors according to their respective positions. After this, he stood up in the midst of the assembly, and it appeared that the full moon had arisen amongst the stars.
PURPORT
According to the Vedic system, the reception of great, exalted personalities, as arranged by Prthu Maharaja in that great sacrificial arena, is very important. The first procedure in receiving guests is to wash their feet, and it is learned from Vedic literature that one time when Maharaja Yudhisthira performed a rajasuya-yajna, Krsna took charge of washing the feet of the visitors. Similarly, Maharaja Prthu also arranged for the proper reception of the demigods, the saintly sages, the brahmanas and the great kings.
TEXT 15
TEXT
pramsuh pinayata-bhujo
gaurah kanjaruneksanah
sunasah sumukhah saumyah
pinamsah sudvija-smitah
SYNONYMS
pramsuh--very tall; pina-ayata--full and broad; bhujah--arms; gaurah--fair-complexioned; kanja--lotuslike; aruna-iksanah--with bright eyes resembling a morning sunrise; su-nasah--straight nose; su-mukhah--with a beautiful face; saumyah--of a grave bodily stature; pina-amsah--shoulders raised; su--beautiful; dvija--teeth; smitah--smiling.
TRANSLATION
King Prthu's body was tall and sturdy, and his complexion was fair. His arms were full and broad and his eyes as bright as the rising sun. His nose was straight, his face very beautiful and his personality grave. His teeth were set beautifully in his smiling face.
PURPORT
Amongst the four social orders (brahmanas, ksatriyas, vaisyas and sudras), the ksatriyas, both men and women, are generally very beautiful. As will be apparent from the following verses, it is to be concluded that not only were Maharaja Prthu's bodily features attractive, as described here, but he had specific all-auspicious signs in his bodily construction.
As it is said, "The face is the index of the mind." One's mental constitution is exhibited by his facial features. The bodily features of a particular person are exhibited in accordance with his past deeds, for according to one's past deeds, his next bodily features--whether in human society, animal society or demigod society--are determined. This is proof of the transmigration of the soul through different types of bodies.
TEXT 16
TEXT
vyudha-vaksa brhac-chronir
vali-valgu-dalodarah
avarta-nabhir ojasvi
kancanorur udagra-pat
SYNONYMS
vyudha--broad; vaksah--chest; brhat-sronih--thick waist; vali--wrinkles; valgu--very beautiful; dala--like a leaf of a banyan tree; udarah--abdomen; avarta--coiled; nabhih--navel; ojasvi--lustrous; kancana--golden; uruh--thighs; udagra-pat--arched instep.
TRANSLATION
The chest of Maharaja Prthu was very broad, his waist was very thick, and his abdomen, wrinkled by lines of skin, resembled in construction a leaf of a banyan tree. His navel was coiled and deep, his thighs were of a golden hue, and his instep was arched.
TEXT 17
TEXT
suksma-vakrasita-snigdha-
murdhajah kambu-kandharah
maha-dhane dukulagrye
paridhayopaviya ca
SYNONYMS
suksma--very fine; vakra--curly; asita--black; snigdha--slick; murdhajah--hair on the head; kambu--like a conch; kandharah--neck; maha-dhane--very valuable; dukula-agrye--dressed with a dhoti; paridhaya--on the upper portion of the body; upaviya--placed like a sacred thread; ca--also.
TRANSLATION
The black, slick hair on his head was very fine and curly, and his neck, like a conchshell, was decorated with auspicious lines. He wore a very valuable dhoti, and there was a nice wrapper on the upper part of his body.
TEXT 18
TEXT
vyanjitasesa-gatra-srir
niyame nyasta-bhusanah
krsnajina-dharah sriman
kusa-panih krtocitah
SYNONYMS
vyanjita--indicating; asesa--innumerable; gatra--bodily; srih--beauty; niyame--regulated; nyasta--given up; bhusanah--garments; krsna--black; ajina--skin; dharah--putting on; sriman--beautiful; kusa-panih--having kusa grass on the fingers; krta--performed; ucitah--as it is required.
TRANSLATION
As Maharaja Prthu was being initiated to perform the sacrifice, he had to leave aside his valuable dress, and therefore his natural bodily beauty was visible. It was very pleasing to see him put on a black deerskin and wear a ring of kusa grass on his finger, for this increased the natural beauty of his body. It appears that Maharaja Prthu observed all the regulative principles before he performed the sacrifice.
TEXT 19
TEXT
sisira-snigdha-taraksah
samaiksata samantatah
ucivan idam urvisah
sadah samharsayann iva
SYNONYMS
sisira--dew; snigdha--wet; tara--stars; aksah--eyes; samaiksata--glanced over; samantatah--all around; ucivan--began to speak; idam--this; urvisah--highly elevated; sadah--amongst the members of the assembly; samharsayan--enhancing their pleasure; iva--like.
TRANSLATION
Just to encourage the members of the assembly and to enhance their pleasure, King Prthu glanced over them with eyes that seemed like stars in a sky wet with dew. He then spoke to them in a great voice.
TEXT 20
TEXT
caru citra-padam slaksnam
mrstam gudham aviklavam
sarvesam upakarartham
tada anuvadann iva
SYNONYMS
caru--beautiful; citra-padam--flowery; slaksnam--very clear; mrstam--very great; gudham--meaningful; aviklavam--without any doubt; sarvesam--for all; upakara-artham--just to benefit them; tada--at that time; anuvadan--began to repeat; iva--like.
TRANSLATION
Maharaja Prthu's speech was very beautiful, full of metaphorical language, clearly understandable and very pleasing to hear. His words were all grave and certain. It appears that when he spoke, he expressed his personal realization of the Absolute Truth in order to benefit all who were present.
PURPORT
Maharaja Prthu was beautiful in his external bodily features, and his speech was also very glorious in all respects. His words, which were nicely composed in highly metaphorical ornamental language, were pleasing to hear and were not only mellow but also very clearly understandable and without doubt or ambiguity.
TEXT 21
TEXT
rajovaca
sabhyah srnuta bhadram vah
sadhavo ya ihagatah
satsu jijnasubhir dharmam
avedyam sva-manisitam
SYNONYMS
raja uvaca--the King began to speak; sabhyah--addressing the ladies and gentlemen; srnuta--kindly hear; bhadram--good fortune; vah--your; sadhavah--all great souls; ye--who; iha--here; agatah--present; satsu--unto the noble men; jijnasubhih--one who is inquisitive; dharmam--religious principles; avedyam--must be presented; sva-manisitam--concluded by someone.
TRANSLATION
King Prthu said: O gentle members of the assembly, may all good fortune be upon you! May all of you great souls who have come to attend this meeting kindly hear my prayer attentively. A person who is actually inquisitive must present his decision before an assembly of noble souls.
PURPORT
In this verse the word sadhavah ("all great souls") is very significant. When a person is very great and famous, many unscrupulous persons become his enemies, for envy is the nature of materialists. In any meeting there are different classes of men, and it is to be supposed, therefore, that because Prthu Maharaja was very great, he must have had several enemies present in the assembly, although they could not express themselves. Maharaja Prthu, however, was concerned with persons who were gentle, and therefore he first addressed all the honest persons, not caring for the envious. He did not, however, present himself as a royal authority empowered to command everyone, for he wanted to present his statement in humble submission before the assembly of great sages and saintly persons. As a great king of the entire world, he could have given them orders, but he was so humble, meek and honest that he presented his statement for approval in order to clarify his mature decision. Everyone within this material world is conditioned by the modes of material nature and therefore has four defects. But although Prthu Maharaja was above all these, still, like an ordinary conditioned soul, he presented his statements to the great souls, sages and saintly persons present there.
TEXT 22
TEXT
aham danda-dharo raja
prajanam iha yojitah
raksita vrttidah svesu
setusu sthapita prthak
SYNONYMS
aham--I; danda-dharah--carrier of the scepter; raja--king; prajanam--of the citizens; iha--in this world; yojitah--engaged; raksita--protector; vrtti-dah--employer; svesu--in their own; setusu--respective social orders; sthapita--established; prthak--differently.
TRANSLATION
King Prthu continued: By the grace of the Supreme Lord I have been appointed the king of this planet, and I carry the scepter to rule the citizens, protect them from all danger and give them employment according to their respective positions in the social order established by Vedic injunction.
PURPORT
A king is supposed to be appointed by the Supreme Personality of Godhead to look after the interests of his particular planet. On every planet there is a predominating person, just as we now see that in every country there is a president. If one is president or king, it should be understood that this opportunity has been given to him by the Supreme Lord. According to the Vedic system, the king is considered a representative of Godhead and is offered respects by the citizens as God in the human form of life. Actually, according to Vedic information, the Supreme Lord maintains all living entities, and especially human beings, to elevate them to the highest perfection. After many, many births in lower species, when a living entity evolves to the human form of life and in particular to the civilized human form of life, his society must be divided into four gradations, as ordered by the Supreme Personality of Godhead in Bhagavad-gita (catur-varnyam maya srstam, etc.). The four social orders--the brahmanas, ksatriyas, vaisyas and sudras--are natural divisions of human society, and as declared by Prthu Maharaja, every man in his respective social order must have proper employment for his livelihood. It is the duty of the king or the government to insure that the people observe the social order and that they are also employed in their respective occupational duties. In modern times, since the protection of the government or the king has been withdrawn, social order has practically collapsed. No one knows who is a brahmana, who is a ksatriya, who is a vaisya or who is a sudra, and people claim to belong to a particular social order by birthright only. It is the duty of the government to reestablish social order in terms of occupational duties and the modes of material nature, for that will make the entire world population actually civilized. If it does not observe the institutional functions of the four social orders, human society is no better than animal society in which there is never tranquillity, peace and prosperity but only chaos and confusion. Maharaja Prthu, as an ideal king, strictly observed the maintenance of the Vedic social order.
Prajayate iti praja. The word praja refers to one who takes birth. Therefore Prthu Maharaja guaranteed protection for prajanam--all living entities who took birth in his kingdom. Praja refers not only to human beings but also to animals, trees and every other living entity. It is the duty of the king to give all living entities protection and food. The fools and rascals of modern society have no knowledge of the extent of the responsibility of the government. Animals are also citizens of the land in which they happen to be born, and they also have the right to continue their existence at the cost of the Supreme Lord. The disturbance of the animal population by wholesale slaughter produces a catastrophic future reaction for the butcher, his land and his government.
TEXT 23
TEXT
tasya me tad-anusthanad
yan ahur brahma-vadinah
lokah syuh kama-sandoha
yasya tusyati dista-drk
SYNONYMS
tasya--his; me--mine; tat--that; anusthanat--by executing; yan--that which; ahuh--is spoken; brahma-vadinah--by the experts in Vedic knowledge; lokah--planets; syuh--become; kama-sandohah--fulfilling one's desirable objectives; yasya--whose; tusyati--becomes satisfied; dista-drk--the seer of all destiny.
TRANSLATION
Maharaja Prthu said: I think that upon the execution of my duties as king, I shall be able to achieve the desirable objectives described by experts in Vedic knowledge. This destination is certainly achieved by the pleasure of the Supreme Personality of Godhead, who is the seer of all destiny.
PURPORT
Maharaja Prthu gives special stress to the word brahma-vadinah ("by the experts in the Vedic knowledge"). Brahma refers to the Vedas, which are also known as sabda-brahma, or transcendental sound. Transcendental sound is not ordinary language, although it appears to be written in ordinary language. Evidence from the Vedic literature should be accepted as final authority. In the Vedic literature there is much information, and of course there is information about the execution of a king's duty. A responsible king who executes his appointed duty by giving proper protection to all living entities on his planet is promoted to the heavenly planetary system. This is also dependent upon the pleasure of the Supreme Lord. It is not that if one executes his duty properly he is automatically promoted, for promotion depends upon the satisfaction of the Supreme Personality of Godhead. It must ultimately be concluded that one can achieve the desired result of his activities upon satisfying the Supreme Lord. This is also confirmed in the First Canto, Second Chapter, of Srimad-Bhagavatam:
atah pumbhir dvija-srestha
varnasrama-vibhagasah
svanusthitasya dharmasya
samsiddhir hari-tosanam
The perfection of one's execution of his appointed duties is the ultimate satisfaction of the Supreme Lord. The word kama-sandohah means "achievement of the desired result." Everyone desires to achieve the ultimate goal of life, but in modern civilization the great scientists think that man's life has no plan. This gross ignorance is very dangerous and makes civilization very risky. People do not know the laws of nature, which are the rulings of the Supreme Personality of Godhead. Because they are atheists of the first order, they have no faith in the existence of God and His rulings and therefore do not know how nature is working. This gross ignorance of the mass of people, including even the so-called scientists and philosophers, makes life a risky situation in which human beings do not know whether they are making progress in life. According to Srimad-Bhagavatam (7.5.30), they are simply progressing to the darkest region of material existence. Adanta-gobhir visatam tamisram. The Krsna consciousness movement has therefore been started to give philosophers, scientists, and people in general the proper knowledge about the destiny of life. Everyone should take advantage of this movement and learn the real goal of life.
TEXT 24
TEXT
ya uddharet karam raja
praja dharmesv asiksayan
prajanam samalam bhunkte
bhagam ca svam jahati sah
SYNONYMS
yah--anyone (king or governor); uddharet--exact; karam--taxes; raja--king; prajah--the citizens; dharmesu--in executing their respective duties; asiksayan--without teaching them how to execute their respective duties; prajanam--of the citizens; samalam--impious; bhunkte--enjoys; bhagam--fortune; ca--also; svam--own; jahati--gives up; sah--that king.
TRANSLATION
Any king who does not teach his citizens about their respective duties in terms of varna and asrama but who simply exacts tolls and taxes from them is liable to suffer for the impious activities which have been performed by the citizens. In addition to such degradation, the king also loses his own fortune.
PURPORT
A king, governor or president should not take the opportunity to occupy his post without also discharging his duty. He must teach the people within the state how to observe the divisions of varna and asrama. If a king neglects to give such instructions and is simply satisfied with levying taxes, then those who share in the collection--namely, all the government servants and the head of the state--are liable to share in the impious activities of the general masses. The laws of nature are very subtle. For example, if one eats in a place which is very sinful, he shares in the resultant reaction of the sinful activities performed there. (It is a Vedic system, therefore, for a householder to call brahmanas and Vaisnavas to eat at ceremonial performances in his house because the brahmanas and Vaisnavas can immunize him from sinful activities. But it is not the duty of rigid brahmanas and Vaisnavas to accept invitations everywhere. There is, of course, no objection to taking part in feasts in which prasada is distributed.) There are many subtle laws which are practically unknown to people in general, but the Krsna consciousness movement is very scientifically distributing all this Vedic knowledge for the benefit of the people of the world.
TEXT 25
TEXT
tat praja bhartr-pindartham
svartham evanasuyavah
kurutadhoksaja-dhiyas
tarhi me 'nugrahah krtah
SYNONYMS
tat--therefore; prajah--my dear citizens; bhartr--of the master; pinda-artham--welfare after death; sva-artham--own interest; eva--certainly; anasuyavah--without being envious; kuruta--just execute; adhoksaja--the Supreme Personality of Godhead; dhiyah--thinking of Him; tarhi--therefore; me--unto me; anugrahah--mercy; krtah--being done.
TRANSLATION
Prthu Maharaja continued: Therefore, my dear citizens, for the welfare of your king after his death, you should execute your duties properly in terms of your positions of varna and asrama and should always think of the Supreme Personality of Godhead within your hearts. By doing so, you will protect your own interests, and you will bestow mercy upon your king for his welfare after death.
PURPORT
The words adhoksaja-dhiyah, meaning "Krsna consciousness," are very important in this verse. The king and citizens should both be Krsna conscious, otherwise both of them will be doomed to lower species of life after death. A responsible government must teach Krsna consciousness very vigorously for the benefit of all. Without Krsna consciousness, neither the state nor the citizens of the state can be responsible. Prthu Maharaja therefore specifically requested the citizens to act in Krsna consciousness, and he was also very anxious to teach them how to become Krsna conscious. A summary of Krsna consciousness is given in Bhagavad-gita (9.27):
yat karosi yad asnasi
yaj juhosi dadasi yat
yat tapasyasi kaunteya
tat kurusva mad-arpanam
"Whatever you do, whatever you eat, whatever you give in charity and whatever penances you undergo should be done in Krsna consciousness, or for the satisfaction of the Supreme Personality of Godhead." If all the people of the state, including the government servants, are taught the techniques of spiritual life, then although everyone is liable to be punished in different ways by the stringent laws of material nature, they will not be implicated.
TEXT 26
TEXT
yuyam tad anumodadhvam
pitr-devarsayo 'malah
kartuh sastur anujnatus
tulyam yat pretya tat phalam
SYNONYMS
yuyam--all you respectable persons who are present here; tat--that; anumodadhvam--kindly approve of my proposal; pitr--persons coming from Pitrloka; deva--persons coming from the heavenly planets; rsayah--great sages and saintly persons; amalah--those who are cleansed of all sinful activities; kartuh--the performer; sastuh--the order-giver; anujnatuh--of the supporter; tulyam--equal; yat--which; pretya--after death; tat--that; phalam--result.
TRANSLATION
I request all the pure-hearted demigods, forefathers and saintly persons to support my proposal, for after death the result of an action is equally shared by its doer, its director and its supporter.
PURPORT
The government of Prthu Maharaja was perfect because it was administered exactly according to the orders of the Vedic injunctions. Prthu Maharaja has already explained that the chief duty of the government is to see that everyone executes his respective duty and is elevated to the platform of Krsna consciousness. The government should be so conducted that automatically one is elevated to Krsna consciousness. King Prthu therefore wanted his citizens to cooperate fully with him, for if they assented, they would enjoy the same profit as he after death. If Prthu Maharaja, as a perfect king, were elevated to the heavenly planets, the citizens who cooperated by approving of his methods would also be elevated with him. Since the Krsna consciousness movement going on at the present moment is genuine, perfect and authorized and is following in the footsteps of Prthu Maharaja, anyone who cooperates with this movement or accepts its principles will get the same result as the workers who are actively propagating Krsna consciousness.
TEXT 27
TEXT
asti yajna-patir nama
kesancid arha-sattamah
ihamutra ca laksyante
jyotsnavatyah kvacid bhuvah
SYNONYMS
asti--there must be; yajna-patih--the enjoyer of all sacrifices; nama--of the name; kesancit--in the opinion of some; arha-sattamah--O most respectable; iha--in this material world; amutra--after death; ca--also; laksyante--it is visible; jyotsna-vatyah--powerful, beautiful; kvacit--somewhere; bhuvah--bodies.
TRANSLATION
My dear respectable ladies and gentlemen, according to the authoritative statements of sastra, there must be a supreme authority who is able to award the respective benefits of our present activities. Otherwise, why should there be persons who are unusually beautiful and powerful both in this life and in the life after death?
PURPORT
Prthu Maharaja's sole aim in ruling his kingdom was to raise the citizens to the standard of God consciousness. Since there was a great assembly in the arena of sacrifice, there were different types of men present, but he was especially interested in speaking to those who were not atheists. It has already been explained in the previous verses that Prthu Maharaja advised the citizens to become adhoksaja-dhiyah, which means God conscious, or Krsna conscious, and in this verse he specifically presents the authority of sastra, even though his father was a number one atheist who did not abide by the injunctions mentioned in the Vedic sastras, who practically stopped all sacrificial performances and who so disgusted the brahmanas that they not only dethroned him but cursed and killed him. Atheistic men do not believe in the existence of God, and thus they understand everything which is happening in our daily affairs to be due to physical arrangement and chance. Atheists believe in the atheistic Sankhya philosophy of the combination of prakrti and purusa. They believe only in matter and hold that matter under certain conditions of amalgamation gives rise to the living force, which then appears as purusa, the enjoyer; then, by a combination of matter and the living force, the many varieties of material manifestation come into existence. Nor do atheists believe in the injunctions of the Vedas. According to them, all the Vedic injunctions are simply theories that have no practical application in life. Taking all this into consideration, Prthu Maharaja suggested that theistic men will solidly reject the views of the atheists on the grounds that there cannot be many varieties of existence without the plan of a superior intelligence. Atheists very vaguely explain that these varieties of existence occur simply by chance, but the theists who believe in the injunctions of the Vedas must reach all their conclusions under the direction of the Vedas.
In the Visnu Purana it is said that the entire varnasrama institution is meant to satisfy the Supreme Personality of Godhead. The rules and regulations set up for the execution of the duties of brahmanas, ksatriyas, vaisyas and sudras or brahmacaris, grhasthas, vanaprasthas and sannyasis are all meant to satisfy the Supreme Lord. At the present moment, although the so-called brahmanas, ksatriyas, vaisyas and sudras have lost their original culture, they claim to be brahmanas, ksatriyas, vaisyas and sudras by birthright. Yet they have rejected the proposition that such social and spiritual orders are especially meant for worship of Lord Visnu. The dangerous Mayavada theory set forth by Sankaracarya--that God is impersonal--does not tally with the injunctions of the Vedas. Sri Caitanya Mahaprabhu therefore described the Mayavadi philosophers as the greatest offenders against the Personality of Godhead. According to the Vedic system, one who does not abide by the orders of the Vedas is called a nastika, or atheist. When Lord Buddha preached his theory of nonviolence, he was obliged to deny the authority of the Vedas, and for this reason he was considered by the followers of the Vedas to be a nastika. But although Sri Caitanya Mahaprabhu very clearly enunciated that the followers of Lord Buddha's philosophy are nastikas, or atheists, because of their denial of the authority of the Vedas, He considered the Sankarites, who wanted to establish Vedic authority by trickery and who actually followed the Mayavada philosophy of Buddha's school, to be more dangerous than the Buddhists themselves. The Sankarite philosophers' theory that we have to imagine a shape of God is more dangerous than denial of the existence of God. Notwithstanding all the philosophical theorizing by atheists or Mayavadis, the followers of Krsna consciousness rigidly live according to the injunctions given in Bhagavad-gita, which is accepted as the essence of all Vedic scripture. In Bhagavad-gita (18.46) it is said:
yatah pravrttir bhutanam
yena sarvam idam tatam
sva-karmana tam abhyarcya
siddhim vindati manavah
"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." This indicates that the Supreme Personality of Godhead is the original source of everything, as described in the Vedanta-sutra (janmady asya yatah). The Lord Himself also confirms in Bhagavad-gita, aham sarvasya prabhavah: "I am the origin of everything." The Supreme Personality of Godhead is the original source of all emanations, and at the same time, as Paramatma, He is spread all over existence. The Absolute Truth is therefore the Supreme Personality of Godhead, and every living being is meant to satisfy the Supreme Godhead by performing his respective duty (sva-karmana tam abhyarcya). Maharaja Prthu wanted to introduce this formula amongst his citizens.
The most important point in human civilization is that while one engages in different occupational duties, he must try to satisfy the Supreme Lord by the execution of such duties. That is the highest perfection of life. Svanusthitasya dharmasya samsiddhir hari-tosanam: by discharging one's prescribed duty, one can become very successful in life if he simply satisfies the Supreme Personality of Godhead. The vivid example is Arjuna. He was a ksatriya, his duty was to fight, and by executing his prescribed duty he satisfied the Supreme Lord and therefore became perfect. Everyone should follow this principle. The atheists, who do not, are condemned in Bhagavad-gita (16.19) by the following statement: tan aham dvisatah kruran samsaresu naradhaman. In this verse it is clearly said that persons who are envious of the Supreme Personality of Godhead are the lowest of mankind and are very mischievous. Under the regulative principles of the Supreme, such mischievous persons are thrown into the darkest region of material existence and are born of asuras, or atheists. Birth after birth, such asuras go still further down, finally to animal forms like those of tigers or similar ferocious beasts. Thus for millions of years they have to remain in darkness without knowledge of Krsna.
The Supreme personality of Godhead is known as Purusottama, or the best of all living entities. He is a person like all other living entities, but He is the leader or the best of all living beings. That is stated in the Vedas also. Nityo nityanam cetanas cetananam. He is the chief of all eternals, the chief of all living entities, and He is complete and full. He has no need to derive benefit by interfering with the affairs of other living entities, but because He is the maintainer of all, He has the right to bring them to the proper standard so that all living entities may become happy. A father wants all of his children to become happy under his direction. Similarly, God, or Krsna, the Supreme Personality of Godhead, has the right to see that all living entities are happy. There is no possibility of becoming happy within this material world. The father and the sons are eternal, but if a living entity does not come to the platform of his eternal life of bliss and knowledge, there is no question of happiness. Although Purusottama, the best of all living entities, has no benefit to derive from the common living entities, He does have the right to discriminate between their right and wrong ways. The right way is the path of activities meant to satisfy the Supreme Personality of Godhead, as we have already discussed (svanusthitasya dharmasya samsiddhir hari-tosanam). A living entity may engage in any occupational duty, but if he wants to have perfection in his duties, he must satisfy the Supreme Lord. As such, one who pleases Him gets better facilities for living, but one who displeases Him gets involved in undesirable situations.
It is therefore concluded that there are two kinds of duties--mundane duty and duty performed for the sake of yajna, or sacrifice (yajnarthat karma). Any karma (activity) one performs which is not for the purpose of yajna is a cause of bondage. Yajnarthat karmano'nyatra loko'yam karma-bandhanah: "Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world." (Bg. 3.9) Karma-bandhanah, or the bondage of karma, is administered under the regulations of the stringent laws of material nature. Material existence is a struggle to conquer the impediments put forth by material nature. The asuras are always fighting to overcome these impediments, and by the illusory power of material nature the foolish living entities work very hard within this material world and take this to be happiness. This is called maya. In that hard struggle for existence, they deny the existence of the supreme authority, Purusottama, the Supreme Personality of Godhead.
In order to regulate the activities of the living entities, God has given us codes, just as a king gives codes of law in a state, and whoever breaks the law is punished. Similarly, the Lord has given the infallible knowledge of the Vedas, which are not contaminated by the four defects of human life--namely the tendency to commit mistakes, to be illusioned, to cheat and to have imperfect senses. If we do not take direction from the Vedas but act whimsically according to our own choice, we are sure to be punished by the laws of the Lord, who offers different types of bodies in the 8,400,000 species of forms. Material existence, or the sense gratification process, is conducted according to the type of body we are given by prakrti, or material nature. As such, there must be divisions of pious and impious activities (punya and papa). In Bhagavad-gita (7.28) it is clearly stated:
yesam tv anta-gatam papam
jananam punya-karmanam
te dvandva-moha-nirmukta
bhajante mam drdha-vratah
"One who has completely surpassed the resultant activities of the impious path of life [this is possible only when one engages exclusively in pious activities] can understand his eternal relationship with the Supreme Personality of Godhead. Thus one engages in the Lord's transcendental loving service." This life of engaging always in the loving service of the Lord is called adhoksaja-dhiyah, or a life of Krsna consciousness, which King Prthu meant his citizens to follow.
The different varieties of life and of material existence do not come about by chance and necessity; they are different arrangements made by the Supreme Lord in terms of the pious and impious activities of the living entities. By performing pious activities one can take birth in a good family in a good nation, one can get a beautiful body or can become very well educated or very rich. We see, therefore, that in different places and in different planets there are different standards of life, bodily features and educational statuses, all awarded by the Supreme personality of Godhead according to pious or impious activities. Varieties of life, therefore, develop not by chance but by prearrangement. There is a plan, which is already outlined in the Vedic knowledge. One has to take advantage of this knowledge and mold his life in such a way that at the end, especially in the human form of life, he may go back home, back to Godhead, by practicing Krsna consciousness.
The theory of chance can best be explained in the Vedic literature by the words ajnata-sukrti, which refer to pious activities performed without the actor's knowledge. But these are also planned. For example, Krsna comes like an ordinary human being, He comes as a devotee like Lord Caitanya, or He sends His representative, the spiritual master, or pure devotee. This is also the planned activity of the Supreme personality of Godhead. They come to canvass and educate, and thus a person in the illusory energy of the Supreme Lord gets a chance to mix with them, talk with them and take lessons from them, and somehow or other if a conditioned soul surrenders to such personalities and by intimate association with them chances to become Krsna conscious, he is saved from the material conditions of life. Krsna therefore instructs:
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66) The word sarva-papebhyah means "from all sinful activities." A person who surrenders unto Him by utilizing the chance to associate with the pure devotee, spiritual master or other authorized incarnations of Godhead, like Prthu Maharaja, is saved by Krsna. Then his life becomes successful.
TEXTS 28-29
TEXT
manor uttanapadasya
dhruvasyapi mahipateh
priyavratasya rajarser
angasyasmat-pituh pituh
idrsanam athanyesam
ajasya ca bhavasya ca
prahladasya bales capi
krtyam asti gadabhrta
SYNONYMS
manoh--of Manu (Svayambhuva Manu); uttanapadasya--of Uttanapada, the father of Dhruva Maharaja; dhruvasya--of Dhruva Maharaja; api--certainly; mahi-pateh--of the great king; priyavratasya--of Priyavrata, in the family of Maharaja Dhruva; rajarseh--of great saintly kings; angasya--of the name Anga; asmat--my; pituh--of my father; pituh--of the father; idrsanam--of such personalities; atha--also; anyesam--of others; ajasya--of the supreme immortal; ca--also; bhavasya--of the living entities; ca--also; prahladasya--of Maharaja Prahlada; baleh--of Maharaja Bali; ca--also; api--certainly; krtyam--acknowledged by them; asti--there is; gada-bhrta--the Supreme Personality of Godhead, who carries a club.
TRANSLATION
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