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Chapter Sixteen
Praise of King Prthu by the Professional Reciters
TEXT 1
TEXT
maitreya uvaca
iti bruvanam nrpatim
gayaka muni-coditah
tustuvus tusta-manasas
tad-vag-amrta-sevaya
SYNONYMS
maitreyah uvaca--the great sage Maitreya said; iti--thus; bruvanam--speaking; nrpatim--the King; gayakah--the reciters; muni--by the sages; coditah--having been instructed; tustuvuh--praised, satisfied; tusta--being pleased; manasah--their minds; tat--his; vak--words; amrta--nectarean; sevaya--by hearing.
TRANSLATION
The great sage Maitreya continued: While King Prthu thus spoke, the humility of his nectarean speeches pleased the reciters very much. Then again they continued to praise the King highly with exalted prayers, as they had been instructed by the great sages.
PURPORT
Here the word muni-coditah indicates instructions received from great sages and saintly persons. Although Maharaja Prthu was simply enthroned on the royal seat and was not at that time exhibiting his godly powers, the reciters like the suta, the magadha and the vandi understood that King Prthu was an incarnation of God. They could understand this by the instructions given by the great sages and learned brahmanas. We have to understand the incarnations of God by the instructions of authorized persons. We cannot manufacture a God by our own concoctions. As stated by Narottama dasa Thakura, sadhu-sastra-guru: one has to test all spiritual matters according to the instructions of saintly persons, scriptures and the spiritual master. The spiritual master is one who follows the instructions of his predecessors, namely the sadhus, or saintly persons. A bona fide spiritual master does not mention anything not mentioned in the authorized scriptures. Ordinary people have to follow the instructions of sadhu, sastra and guru. Those statements made in the sastras and those made by the bona fide sadhu or guru cannot differ from one another.
Reciters like the suta and the magadha were confidentially aware that King Prthu was an incarnation of the Personality of Godhead. Although the King denied such praise because he was not at that time exhibiting his godly qualities, the reciters did not stop praising him. Rather, they were very pleased with the King, who, although actually an incarnation of God, was so humble and delightful in his dealings with devotees. In this connection we may note that previously (4.15.21) it was mentioned that King Prthu was smiling and was in a pleasant mood while speaking to the reciters. Thus we have to learn from the Lord or His incarnation how to become gentle and humble. The King's behavior was very pleasing to the reciters, and consequently the reciters continued their praise and even foretold the King's future activities, as they had been instructed by the sadhus and sages.
TEXT 2
TEXT
nalam vayam te mahimanuvarnane
yo deva-varyo 'vatatara mayaya
venanga-jatasya ca paurusani te
vacas-patinam api babhramur dhiyah
SYNONYMS
na alam--not able; vayam--we; te--your; mahima--glories; anuvarnane--in describing; yah--you who; deva--the Personality of Godhead; varyah--foremost; avatatara--descended; mayaya--by His internal potencies or causeless mercy; vena-anga--from the body of King Vena; jatasya--who have appeared; ca--and; paurusani--glorious activities; te--of you; vacah-patinam--of great orators; api--although; babhramuh--became bewildered; dhiyah--the minds.
TRANSLATION
The reciters continued: Dear King, you are a direct incarnation of the Supreme Personality of Godhead, Lord Visnu, and by His causeless mercy you have descended on this earth. Therefore it is not possible for us to actually glorify your exalted activities. Although you have appeared through the body of King Vena, even great orators and speakers like Lord Brahma and other demigods cannot exactly describe the glorious activities of Your Lordship.
PURPORT
In this verse the word mayaya means "by your causeless mercy." The Mayavadi philosophers explain the word maya as meaning "illusion" or "falseness." However, there is another meaning of maya--that is, "causeless mercy." There are two kinds of maya--yogamaya and mahamaya. Mahamaya is an expansion of yogamaya, and both these mayas are different expressions of the Lord's internal potencies. As stated in Bhagavad-gita, the Lord appears through His internal potencies (atma-mayaya). We should therefore reject the Mayavada explanation that the Lord appears in a body given by the external potency, the material energy. The Lord and His incarnation are fully independent and can appear anywhere and everywhere by virtue of the internal potency. Although born out of the so-called dead body of King Vena, King Prthu was still an incarnation of the Supreme Personality of Godhead by the Lord's internal potency. The Lord can appear in any family. Sometimes He appears as a fish incarnation (matsya-avatara) or a boar incarnation (varaha-avatara). Thus the Lord is completely free and independent to appear anywhere and everywhere by His internal potency. It is stated that Ananta, an incarnation of the Lord who has unlimited mouths, cannot reach the end of His glorification of the Lord, although Ananta has been describing the Lord since time immemorial. So what to speak of demigods like Lord Brahma, Lord Siva and others? It is said that the Lord is siva-virinci-nutam--always worshiped by demigods like Lord Siva and Lord Brahma. If the demigods cannot find adequate language to express the glories of the Lord, then what to speak of others? Consequently reciters like the suta and magadha felt inadequate to speak about King Prthu.
By glorifying the Lord with exalted verses, one becomes purified. Although we are unable to offer prayers to the Lord in an adequate fashion, our duty is to make the attempt in order to purify ourselves. It is not that we should stop our glorification because demigods like Lord Brahma and Lord Siva cannot adequately glorify the Lord. Rather, as stated by Prahlada Maharaja, everyone should glorify the Lord according to his own ability. If we are serious and sincere devotees, the Lord will give us the intelligence to offer prayers properly.
TEXT 3
TEXT
athapy udara-sravasah prthor hareh
kalavatarasya kathamrtadrtah
yathopadesam munibhih pracoditah
slaghyani karmani vayam vitanmahi
SYNONYMS
atha api--nevertheless; udara--liberal; sravasah--whose fame; prthoh--of King Prthu; hareh--of Lord Visnu; kala--part of a plenary expansion; avatarasya--incarnation; katha--words; amrta--nectarean; adrtah--attentive to; yatha--according to; upadesam--instruction; munibhih--by the great sages; pracoditah--being encouraged; slaghyani--laudable; karmani--activities; vayam--we; vitanmahi--shall try to spread.
TRANSLATION
Although we are unable to glorify you adequately, we nonetheless have a transcendental taste for glorifying your activities. We shall try to glorify you according to the instructions received from authoritative sages and scholars. Whatever we speak, however, is always inadequate and very insignificant. Dear King, because you are a direct incarnation of the Supreme Personality of Godhead, all your activities are liberal and ever laudable.
PURPORT
However expert one may be, he can never describe the glories of the Lord adequately. Nonetheless, those engaged in glorifying the activities of the Lord should try to do so as far as possible. Such an attempt will please the Supreme Personality of Godhead. Lord Caitanya has advised all His followers to go everywhere and preach the message of Lord Krsna. Since this message is essentially Bhagavad-gita, the preacher's duty is to study Bhagavad-gita as it is understood by disciplic succession and explained by great sages and learned devotees. One should speak to the general populace in accordance with one's predecessors--sadhu, guru and sastras. This simple process is the easiest method by which one can glorify the Lord. Devotional service, however, is the real method, for by devotional service one can satisfy the Supreme Personality of Godhead with just a few words. Without devotional service, volumes of books cannot satisfy the Lord. Even though preachers of the Krsna consciousness movement may be unable to describe the glories of the Lord, they can nonetheless go everywhere and request people to chant Hare Krsna.
TEXT 4
TEXT
esa dharma-bhrtam srestho
lokam dharme 'nuvartayan
gopta ca dharma-setunam
sasta tat-paripanthinam
SYNONYMS
esah--this King Prthu; dharma-bhrtam--of persons executing religious activities; sresthah--the best; lokam--the whole world; dharme--in religious activities; anuvartayan--engaging them properly; gopta--the protector; ca--also; dharma-setunam--of the principles of religion; sasta--the chastiser; tat-paripanthinam--of those who are against religious principles.
TRANSLATION
This King, Maharaja Prthu, is the best amongst those who are following religious principles. As such, he will engage everyone in the pursuit of religious principles and give those principles all protection. He will also be a great chastiser to the irreligious and atheistic.
PURPORT
The duty of the king or the head of the government is described very nicely in this verse. It is the duty of the governmental head to see that people strictly follow a religious life. A king should also be strict in chastising the atheists. In other words, an atheistic or godless government should never be supported by a king or governmental chief. That is the test of good government. In the name of secular government, the king or governmental head remains neutral and allows people to engage in all sorts of irreligious activities. In such a state, people cannot be happy, despite all economic development. However, in this age of Kali there are no pious kings. Instead, rogues and thieves are elected to head the government. But how can the people be happy without religion and God consciousness? The rogues exact taxes from the citizens for their own sense enjoyment, and in the future the people will be so much harassed that according to Srimad-Bhagavatam they will flee from their homes and country and take shelter in the forest. However, in Kali-yuga, democratic government can be captured by Krsna conscious people. If this can be done, the general populace can be made very happy.
TEXT 5
TEXT
esa vai loka-palanam
bibharty ekas tanau tanuh
kale kale yatha-bhagam
lokayor ubhayor hitam
SYNONYMS
esah--this King; vai--certainly; loka-palanam--of all the demigods; bibharti--bears; ekah--alone; tanau--in his body; tanuh--the bodies; kale kale--in due course of time; yatha--according to; bhagam--proper share; lokayoh--of planetary systems; ubhayoh--both; hitam--welfare.
TRANSLATION
This King alone, in his own body, will be able in due course of time to maintain all living entities and keep them in a pleasant condition by manifesting himself as different demigods to perform various departmental activities. Thus he will maintain the upper planetary system by inducing the populace to perform Vedic sacrifices. In due course of time he will also maintain this earthly planet by discharging proper rainfall.
PURPORT
The demigods in charge of the various departmental activities that maintain this world are but assistants to the Supreme Personality of Godhead. When an incarnation of Godhead descends on this planet, demigods like the sun-god, the moon-god or the King of heaven, Indra, all join Him. Consequently the incarnation of Godhead is able to act for the departmental demigods to keep the planetary systems in order. The protection of the earthly planet is dependent on proper rainfall, and as stated in Bhagavad-gita and other scriptures, sacrifices are performed to please those demigods who are in charge of rainfall.
annad bhavanti bhutani
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah
"All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties." (Bg. 3.14)
Thus the proper execution of yajna, sacrifice, is required. As indicated herein, King Prthu alone would induce all the citizens to engage in such sacrificial activities so that there would not be scarcity or distress. In Kali-yuga, however, in the so-called secular state, the executive branch of government is in the charge of so-called kings and presidents who are all fools and rascals, ignorant of the intricacies of nature's causes and ignorant of the principles of sacrifice. Such rascals simply make various plans, which always fail, and the people subsequently suffer disturbances. To counteract this situation, the sastras advise:
harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
Thus in order to counteract this unfortunate situation in government, the general populace is advised to chant the maha-mantra: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare.
TEXT 6
TEXT
vasu kala upadatte
kale cayam vimuncati
samah sarvesu bhutesu
pratapan suryavad vibhuh
SYNONYMS
vasu--riches; kale--in due course of time; upadatte--exacts; kale--in due course of time; ca--also; ayam--this King Prthu; vimuncati--returns; samah--equal; sarvesu--to all; bhutesu--living entities; pratapan--shining; surya-vat--like the sun-god; vibhuh--powerful.
TRANSLATION
This King Prthu will be as powerful as the sun-god, and just as the sun-god equally distributes his sunshine to everyone, King Prthu will distribute his mercy equally. Similarly, just as the sun-god evaporates water for eight months and, during the rainy season, returns it profusely, this King will also exact taxes from the citizens and return these monies in times of need.
PURPORT
The process of tax exaction is very nicely explained in this verse. Tax exaction is not meant for the sense gratification of the so-called administrative heads. Tax revenues should be distributed to the citizens in times of need, during emergencies such as famine or flood. Tax revenues should never be distributed amongst governmental servants in the form of high salaries and various other allowances. In Kali-yuga, however, the position of the citizens is very horrible because taxes are exacted in so many forms and are spent for the personal comforts of the administrators.
The example of the sun in this verse is very appropriate. The sun is many millions of miles away from the earth, and although the sun does not actually touch the earth, it manages to distribute land all over the planet by exacting water from the oceans and seas, and it also manages to make that land fertile by distributing water during the rainy season. As an ideal king, King Prthu would execute all this business in the village and state as expertly as the sun.
TEXT 7
TEXT
titiksaty akramam vainya
upary akramatam api
bhutanam karunah sasvad
artanam ksiti-vrttiman
SYNONYMS
titiksati--tolerates; akramam--offense; vainyah--the son of King Vena; upari--on his head; akramatam--of those who are trampling; api--also; bhutanam--to all living entities; karunah--very kindhearted; sasvat--always; artanam--to the aggrieved; ksiti-vrtti-man--accepting the profession of the earth.
TRANSLATION
This King Prthu will be very, very kind to all citizens. Even though a poor person may trample over the King's head by violating the rules and regulations, the King, out of his causeless mercy, will be forgetful and forgiving. As a protector of the world, he will be as tolerant as the earth itself.
PURPORT
King Prthu is herein compared to the earthly planet as far as his tolerance is concerned. Although the earth is always trampled upon by men and animals, it still gives food to them by producing grains, fruits and vegetables. As an ideal king, Maharaja Prthu is compared to the earthly planet, for even though some citizens might violate the rules and regulations of the state, he would still be tolerant and maintain them with fruits and grains. In other words, it is the duty of the king to look after the comforts of the citizens, even at the cost of his own personal convenience. This is not the case, however, in Kali-yuga, for in Kali-yuga the kings and heads of state enjoy life at the cost of taxes exacted from the citizens. Such unfair taxation makes the people dishonest, and the people try to hide their income in so many ways. Eventually the state will not be able to collect taxes and consequently will not be able to meet its huge military and administrative expenses. Everything will collapse, and there will be chaos and disturbance all over the state.
TEXT 8
TEXT
deve 'varsaty asau devo
naradeva-vapur harih
krcchra-pranah praja hy esa
raksisyaty anjasendravat
SYNONYMS
deve--when the demigod (Indra); avarsati--does not supply rains; asau--that; devah--Maharaja Prthu; nara-deva--of the king; vapuh--having the body; harih--the Supreme Personality of Godhead; krcchra-pranah--suffering living entities; prajah--the citizens; hi--certainly; esah--this; raksisyati--will protect; anjasa--very easily; indra-vat--like King Indra.
TRANSLATION
When there is no rainfall and the citizens are in great danger due to the scarcity of water, this royal Personality of Godhead will be able to supply rains exactly like the heavenly King Indra. Thus he will very easily be able to protect the citizens from drought.
PURPORT
King Prthu is very appropriately compared to the sun and the demigod Indra. King Indra of the heavenly planets is in charge of distributing water over the earth and other planetary systems. It is indicated that King Prthu would arrange for the distribution of rainfall personally if Indra failed to discharge his duty properly. Sometimes the King of heaven, Indra, would become angry at the inhabitants of the earth if they did not offer sacrifices to appease him. King Prthu, however, being an incarnation of the Supreme Personality of Godhead, did not depend on the mercy of the heavenly King. It is foretold herein that if there would be a scarcity of rain, King Prthu would manage to counteract the deficiency by virtue of his godly powers. Such powers were also exhibited by Lord Krsna when He was present in Vrndavana. Indeed, when Indra poured incessant water on Vrndavana for seven days, the inhabitants were protected by Krsna, who raised Govardhana Hill over their heads as a great umbrella. Thus Lord Krsna is also known as Govardhana-dhari.
TEXT 9
TEXT
apyayayaty asau lokam
vadanamrta-murtina
sanuragavalokena
visada-smita-caruna
SYNONYMS
apyayayati--enhances; asau--he; lokam--the whole world; vadana--by his face; amrta-murtina--moonlike; sa-anuraga--affectionate; avalokena--with glances; visada--bright; smita--smiling; caruna--beautiful.
TRANSLATION
This King, Prthu Maharaja, by virtue of his affectionate glances and beautiful moonlike face, which is always smiling with great affection for the citizens, will enhance everyone's peaceful life.
TEXT 10
TEXT
avyakta-vartmaisa nigudha-karyo
gambhira-vedha upagupta-vittah
ananta-mahatmya-gunaika-dhama
prthuh praceta iva samvrtatma
SYNONYMS
avyakta--unmanifested; vartma--his policies; esah--this King; nigudha--confidential; karyah--his activities; gambhira--grave, secret; vedhah--his accomplishing; upagupta--secretly kept; vittah--his treasury; ananta--unlimited; mahatmya--of glories; guna--of good qualities; eka-dhama--the only reservoir; prthuh--King Prthu; pracetah--Varuna, the King of the seas; iva--like; samvrta--covered; atma--self.
TRANSLATION
The reciters continued: No one will be able to understand the policies the King will follow. His activities will also be very confidential, and it will not be possible for anyone to know how he will make every activity successful. His treasury will always remain unknown to everyone. He will be the reservoir of unlimited glories and good qualities, and his position will be maintained and covered just as Varuna, the deity of the seas, is covered all around by water.
PURPORT
There is a predominating deity for all the material elements, and Varuna, or Praceta, is the predominating deity of the seas and the oceans. From outward appearances the seas and oceans are devoid of life, but a person acquainted with the sea knows that within the water exist many varieties of life. The king of that underwater kingdom is Varuna. Just as no one can understand what is going on beneath the sea, no one could understand what policy King Prthu was following to make everything successful. Indeed, King Prthu's path of diplomacy was very grave. His success was made possible because he was a reservoir of unlimited glorified qualities.
The word upagupta-vittah is very significant in this verse. It indicates that no one would know the extent of the riches King Prthu would confidentially keep. The idea is that not only the king but everyone should keep his hard-earned money confidentially and secretly so that in due course of time the money can be spent for good, practical purposes. In Kali-yuga, however, the king or government has no well-protected treasury, and the only means of circulation is currency notes made of paper. Thus in times of distress the government artificially inflates the currency by simply printing papers, and this artificially raises the price of commodities, and the general condition of the citizens becomes very precarious. Thus keeping one's money very secretly is an old practice, for we find this practice present even during the reign of Maharaja Prthu. Just as the king has the right to keep his treasury confidential and secret, the people should also keep their individual earnings a secret. There is no fault in such dealings. The main point is that everyone should be trained in the system of varnasrama-dharma so that the money is spent only for good causes and nothing else.
TEXT 11
TEXT
durasado durvisaha
asanno 'pi viduravat
naivabhibhavitum sakyo
venarany-utthito 'nalah
SYNONYMS
durasadah--unapproachable; durvisahah--unbearable; asannah--being approached; api--although; vidura-vat--as if far away; na--never; eva--certainly; abhibhavitum--to be overcome; sakyah--able; vena--King Vena; arani--the wood that produces fire; utthitah--being born of; analah--fire.
TRANSLATION
King Prthu was born of the dead body of King Vena as fire is produced from arani wood. Thus King Prthu will always remain just like fire, and his enemies will not be able to approach him. Indeed, he will be unbearable to his enemies, for although staying very near him, they will never be able to approach him but will have to remain as if far away. No one will be able to overcome the strength of King Prthu.
PURPORT
Arani wood is a kind of fuel used to ignite fire by friction. At the time of performing sacrifices, one can ignite a fire from arani wood. Although born of his dead father, King Prthu would still remain just like fire. Just as fire is not easily approached, King Prthu would be unapproachable by his enemies, even though they would appear to be very near him.
TEXT 12
TEXT
antar bahis ca bhutanam
pasyan karmani caranaih
udasina ivadhyakso
vayur atmeva dehinam
SYNONYMS
antah--internally; bahih--externally; ca--and; bhutanam--of living entities; pasyan--seeing; karmani--activities; caranaih--by spies; udasinah--neutral; iva--like; adhyaksah--the witness; vayuh--the air of life; atma--the living force; iva--like; dehinam--of all the embodied.
TRANSLATION
King Prthu will be able to see all the internal and external activities of every one of his citizens. Still no one will be able to know his system of espionage, and he himself will remain neutral regarding all matters of glorification or vilification paid to him. He will be exactly like air, the life force within the body, which is exhibited internally and externally but is always neutral to all affairs.
TEXT 13
TEXT
nadandyam dandayaty esa
sutam atma-dvisam api
dandayaty atmajam api
dandyam dharma-pathe sthitah
SYNONYMS
na--not; adandyam--not punishable; dandayati--punishes; esah--this King; sutam--the son; atma-dvisam--of his enemies; api--even; dandayati--he punishes; atma-jam--his own son; api--even; dandyam--punishable; dharma-pathe--on the path of piety; sthitah--being situated.
TRANSLATION
Since this King will always remain on the path of piety, he will be neutral to both his son and the son of his enemy. If the son of his enemy is not punishable, he will not punish him, but if his own son is punishable, he will immediately punish him.
PURPORT
These are the characteristics of an impartial ruler. It is the duty of a ruler to punish the criminal and give protection to the innocent. King Prthu was so neutral that if his own son were punishable, he would not hesitate to punish him. On the other hand, if the son of his enemy were innocent, he would not engage in some intrigue in order to punish him.
TEXT 14
TEXT
asyapratihatam cakram
prthor amanasacalat
vartate bhagavan arko
yavat tapati go-ganaih
SYNONYMS
asya--of this King; apratihatam--not being impeded; cakram--the circle of influence; prthoh--of King Prthu; a-manasa-acalat--up to Manasa Mountain; vartate--remains; bhagavan--the most powerful; arkah--sun-god; yavat--just as; tapati--shines; go-ganaih--with rays of light.
TRANSLATION
Just as the sun-god expands his shining rays up to the Arctic region without impedance, the influence of King Prthu will cover all tracts of land up to the Arctic region and will remain undisturbed as long as he lives.
PURPORT
Although the Arctic region is not visible to ordinary persons, the sun shines there without impediment. Just as no one can check the sunshine from spreading all over the universe, no one could check the influence and reign of King Prthu, which would remain undisturbed as long as he lived. The conclusion is that the sunshine and the sun-god cannot be separated, nor could King Prthu and his ruling strength be separated. His rule over everyone would continue without disturbance. Thus the King could not be separated from his ruling power.
TEXT 15
TEXT
ranjayisyati yal lokam
ayam atma-vicestitaih
athamum ahu rajanam
mano-ranjanakaih prajah
SYNONYMS
ranjayisyati--will please; yat--because; lokam--the entire world; ayam--this King; atma--personal; vicestitaih--by activities; atha--therefore; amum--him; ahuh--they call; rajanam--the King; manah-ranjanakaih--very pleasing to the mind; prajah--the citizens.
TRANSLATION
This King will please everyone by his practical activities, and all of his citizens will remain very satisfied. Because of this the citizens will take great satisfaction in accepting him as their ruling king.
TEXT 16
TEXT
drdha-vratah satya-sandho
brahmanyo vrddha-sevakah
saranyah sarva-bhutanam
manado dina-vatsalah
SYNONYMS
drdha-vratah--firmly determined; satya-sandhah--always situated in truth; brahmanyah--a lover of the brahminical culture; vrddha-sevakah--a servitor of the old men; saranyah--to be taken shelter of; sarva-bhutanam--of all living entities; mana-dah--one who gives respect to all; dina-vatsalah--very kind to the poor and helpless.
TRANSLATION
The King will be firmly determined and always situated in truth. He will be a lover of the brahminical culture and will render all service to old men and give shelter to all surrendered souls. Giving respect to all, he will always be merciful to the poor and innocent.
PURPORT
The word vrddha-sevakah is very significant. Vrddha means "old men." There are two kinds of old men: one is old by age, and another is old by knowledge. This Sanskrit word indicates that one can be older by the advancement of knowledge. King Prthu was very respectful to the brahmanas, and he protected them. He also protected persons advanced in age. Whatever the King would decide to do, no one would be able to stop. That is called drdha-sankalpa, or drdha-vrata.
TEXT 17
TEXT
matr-bhaktih para-strisu
patnyam ardha ivatmanah
prajasu pitrvat snigdhah
kinkaro brahma-vadinam
SYNONYMS
matr-bhaktih--as respectful as one is to his mother; para-strisu--to other women; patnyam--to his own wife; ardhah--half; iva--like; atmanah--of his body; prajasu--unto the citizens; pitr-vat--like a father; snigdhah--affectionate; kinkarah--servant; brahma-vadinam--of the devotees who preach the glories of the Lord.
TRANSLATION
The King will respect all women as if they were his own mother, and he will treat his own wife as the other half of his body. He will be just like an affectionate father to his citizens, and he will treat himself as the most obedient servant of the devotees, who always preach the glories of the Lord.
PURPORT
A learned man treats all women except his wife as his mother, looks on others' property as garbage in the street, and treats others as he would treat his own self. These are the symptoms of a learned person as described by Canakya Pandita. This should be the standard for education. Education does not mean having academic degrees only. One should execute what he has learned in his personal life. These learned characteristics were verily manifest in the life of King Prthu. Although he was the king, he treated himself as a servant of the Lord's devotees. According to Vedic etiquette, if a devotee came to a king's palace, the king would immediately offer his own seat to him. The word brahma-vadinam is very significant. Brahma-vadi refers to the devotees of the Lord. Brahman, Paramatma and Bhagavan are different terms for the Supreme Brahman, and the Supreme Brahman is Lord Krsna. This is accepted in Bhagavad-gita (10.12) by Arjuna (param brahma param dhama). Thus the word brahma-vadinam refers to the devotees of the Lord. The state should always serve the devotees of the Lord, and the ideal state should conduct itself according to the instructions of the devotee. Because King Prthu followed this principle, he is highly praised.
TEXT 18
TEXT
dehinam atmavat-presthah
suhrdam nandi-vardhanah
mukta-sanga-prasango 'yam
danda-panir asadhusu
SYNONYMS
dehinam--to all living entities having a body; atma-vat--as himself; presthah--considering dear; suhrdam--of his friends; nandi-vardhanah--increasing pleasures; mukta-sanga--with persons devoid of all material contamination; prasangah--intimately associated; ayam--this King; danda-panih--a chastising hand; asadhusu--to the criminals.
TRANSLATION
The King will consider all embodied living entities as dear as his own self, and he will always be increasing the pleasures of his friends. He will intimately associate with liberated persons, and he will be a chastising hand to all impious persons.
PURPORT
The word dehinam refers to those who are embodied. The living entities are embodied in different forms, which number 8,400,000 species. All of these were treated by the King in the same way he would treat himself. In this age, however, so-called kings and presidents do not treat all other living entities as their own self. Most of them are meat-eaters, and even though they may not be meat-eaters and may pose themselves to be very religious and pious, they still allow cow slaughter within their state. Such sinful heads of state cannot actually be popular at any time. Another significant word in this verse is mukta-sanga-prasangah, which indicates that the King was always associating with liberated persons.
TEXT 19
TEXT
ayam tu saksad bhagavams try-adhisah
kuta-stha atma kalayavatirnah
yasminn avidya-racitam nirarthakam
pasyanti nanatvam api pratitam
SYNONYMS
ayam--this King; tu--then; saksat--directly; bhagavan--the Supreme Personality of Godhead; tri-adhisah--the master of the three planetary systems; kuta-sthah--without any change; atma--the Supersoul; kalaya--by a partial plenary expansion; avatirnah--descended; yasmin--in whom; avidya-racitam--created by nescience; nirarthakam--without meaning; pasyanti--they see; nanatvam--material variegatedness; api--certainly; pratitam--understood.
TRANSLATION
This King is the master of the three worlds, and he is directly empowered by the Supreme Personality of Godhead. He is without change, and he is an incarnation of the Supreme known as a saktyavesa-avatara. Being a liberated soul and completely learned, he sees all material varieties as meaningless because their basic principle is nescience.
PURPORT
The reciters of these prayers are describing the transcendental qualities of Prthu Maharaja. These qualities are summarized in the words saksad bhagavan. This indicates that Maharaja Prthu is directly the Supreme Personality of Godhead and therefore possesses unlimited good qualities. Being an incarnation of the Supreme Personality of Godhead, Maharaja Prthu could not be equaled in his excellent qualities. The Supreme Personality of Godhead is fully equipped with six kinds of opulences, and King Prthu was also empowered in such a way that he could display these six opulences of the Supreme Personality of Godhead in full.
The word kuta-stha, meaning "without change," is also very significant. There are two kinds of living entities--nitya-mukta and nitya-baddha. A nitya-mukta never forgets his position as the eternal servant of the Supreme Personality of Godhead. One who does not forget this position and knows that he is part and parcel of the Supreme Lord is nitya-mukta. Such a nitya-mukta living entity represents the Supersoul as His expansion. As stated in the Vedas, nityo nityanam. Thus the nitya-mukta living entity knows that he is an expansion of the supreme nitya, or the eternal Supreme Personality of Godhead. Being in such a position, he sees the material world with a different vision. The living entity who is nitya-baddha, or eternally conditioned, sees the material varieties as being actually different from one another. In this connection we should remember that the embodiment of the conditioned soul is considered to be like a dress. One may dress in different ways, but a really learned man does not take dresses into consideration. As stated in Bhagavad-gita (5.18):
vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva svapake ca
panditah sama-darsinah
"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste]."
Thus a learned man does not look upon the dresses that externally cover the living entity, but sees the pure soul within the varieties of dress and knows very well that the varieties of dress are the creation of nescience (avidya-racitam). Being a saktyavesa-avatara, empowered by the Supreme Personality of Godhead, Prthu Maharaja did not change his spiritual position, and consequently there was no possibility of his viewing the material world as reality.
TEXT 20
TEXT
ayam bhuvo mandalam odayadrer
goptaika-viro naradeva-nathah
asthaya jaitram ratham atta-capah
paryasyate daksinato yatharkah
SYNONYMS
ayam--this King; bhuvah--of the world; mandalam--the globe; a-udaya-adreh--from the mountain where the first appearance of the sun is visible; gopta--will protect; eka--uniquely; virah--powerful, heroic; nara-deva--of all kings, gods in human society; nathah--the master; asthaya--being situated on; jaitram--victorious; ratham--his chariot; atta-capah--holding the bow; paryasyate--he will circumambulate; daksinatah--from the southern side; yatha--like; arkah--the sun.
TRANSLATION
This King, being uniquely powerful and heroic, will have no competitor. He will travel around the globe on his victorious chariot, holding his invincible bow in his hand and appearing exactly like the sun, which rotates in its own orbit from the south.
PURPORT
In this verse the word yatharkah indicates that the sun is not fixed but is rotating in its orbit, which is set by the Supreme Personality of Godhead. This is confirmed in the Brahma-samhita and also in other parts of Srimad-Bhagavatam. In the Fifth Canto of Srimad-Bhagavatam it is stated that the sun rotates in its own orbit at the rate of sixteen thousand miles per second. Similarly, Brahma-samhita states, yasyajnaya bhramati sambhrta-kala-cakrah: the sun rotates in its own orbit according to the order of the Supreme Personality of Godhead. The conclusion is that the sun is not fixed in one place. As far as Prthu Maharaja is concerned, it is indicated that his ruling power would extend all over the world. The Himalaya Mountains, from which the sunrise is first seen, are called udayacala or udayadri. It is herein indicated that Prthu Maharaja's reign over the world would cover even the Himalaya Mountains and extend to the borders of all oceans and seas. In other words, his reign would cover the entire planet.
Another significant word in this verse is naradeva. As described in previous verses, the qualified king--be he King Prthu or any other king who rules over the state as an ideal king--should be understood to be God in human form. According to Vedic culture, the king is honored as the Supreme Personality of Godhead because he represents Narayana, who also gives protection to the citizens. He is therefore natha, or the proprietor. Even Sanatana Gosvami gave respect to the Nawab Hussain Shah as naradeva, although the Nawab was Muhammadan. A king or governmental head must therefore be so competent to rule over the state that the citizens will worship him as God in human form. That is the perfectional stage for the head of any government or state.
TEXT 21
TEXT
asmai nr-palah kila tatra tatra
balim harisyanti saloka-palah
mamsyanta esam striya adi-rajam
cakrayudham tad-yasa uddharantyah
SYNONYMS
asmai--unto him; nr-palah--all the kings; kila--certainly; tatra tatra--here and there; balim--presentations; harisyanti--will offer; sa--with; loka-palah--the demigods; mamsyante--will consider; esam--of these kings; striyah--wives; adi-rajam--the original king; cakra-ayudham--bearing the disc weapon; tat--his; yasah--reputation; uddharantyah--carrying on.
TRANSLATION
When the King travels all over the world, other kings, as well as the demigods, will offer him all kinds of presentations. Their queens will also consider him the original king, who carries in His hands the emblems of club and disc, and will sing of his fame, for he will be as reputable as the Supreme Personality of Godhead.
PURPORT
As far as reputation is concerned, King Prthu is already known as the incarnation of the Supreme Personality of Godhead. The word adi-rajam means "the original king." The original king is Narayana, or Lord Visnu. People do not know that the original king, or Narayana, is actually the protector of all living entities. As confirmed in the Vedas: eko bahunam yo vidadhati kaman (Katha Upanisad 2.2.13). Actually the Supreme Personality of Godhead is maintaining all living entities. The king, or naradeva, is His representative. As such, the king's duty is to personally supervise the distribution of wealth for the maintenance of all living entities. If he does so, he will be as reputable as Narayana. As mentioned in this verse (tad-yasah), Prthu Maharaja was actually carrying with him the reputation of the Supreme Personality of Godhead because he was actually reigning over the world in that capacity.
TEXT 22
TEXT
ayam mahim gam duduhe 'dhirajah
prajapatir vrtti-karah prajanam
yo lilayadrin sva-sarasa-kotya
bhindan samam gam akarod yathendrah
SYNONYMS
ayam--this King; mahim--the earth; gam--in the form of a cow; duduhe--will milk; adhirajah--extraordinary king; praja-patih--progenitor of mankind; vrtti-karah--providing living facility; prajanam--of the citizens; yah--one who; lilaya--simply by pastimes; adrin--mountains and hills; sva-sarasa--of his bow; kotya--by the pointed end; bhindan--breaking; samam--level; gam--the earth; akarot--will make; yatha--as; indrah--the King of heaven, Indra.
TRANSLATION
This King, this protector of the citizens, is an extraordinary king and is equal to the Prajapati demigods. For the living facility of all citizens, he will milk the earth, which is like a cow. Not only that, but he will level the surface of the earth with the pointed ends of his bow, breaking all the hills exactly as King Indra, the heavenly King, breaks mountains with his powerful thunderbolt.
TEXT 23
TEXT
visphurjayann aja-gavam dhanuh svayam
yadacarat ksmam avisahyam ajau
tada nililyur disi disy asanto
langulam udyamya yatha mrgendrah
SYNONYMS
visphurjayan--vibrating; aja-gavam--made of the horns of goats and bulls; dhanuh--his bow; svayam--personally; yada--when; acarat--will travel; ksmam--on the earth; avisahyam--irresistible; ajau--in battle; tada--at that time; nililyuh--will hide themselves; disi disi--in all directions; asantah--demoniac men; langulam--tail; udyamya--keeping high; yatha--as; mrgendrah--the lion.
TRANSLATION
When the lion travels in the forest with its tail turned upward, all menial animals hide themselves. Similarly, when King Prthu will travel over his kingdom and vibrate the string of his bow, which is made of the horns of goats and bulls and is irresistible in battle, all demoniac rogues and thieves will hide themselves in all directions.
PURPORT
It is very appropriate to compare a powerful king like Prthu to a lion. In India, ksatriya kings are still called singh, which means "lion." Unless rogues, thieves and other demoniac people in a state are afraid of the executive head, who rules the kingdom with a strong hand, there cannot be peace or prosperity in the state. Thus it is most regrettable when a woman becomes the executive head instead of a lionlike king. In such a situation the people are considered very unfortunate.
TEXT 24
TEXT
eso 'svamedhan satam ajahara
sarasvati pradurabhavi yatra
aharsid yasya hayam purandarah
sata-kratus carame vartamane
SYNONYMS
esah--this King; asvamedhan--sacrifices known as asvamedha; satam--one hundred; ajahara--will perform; sarasvati--the river of the name Sarasvati; pradurabhavi--became manifest; yatra--where; aharsit--will steal; yasya--whose; hayam--horse; purandarah--the Lord Indra; sata-kratuh--who performed one hundred sacrifices; carame--while the last sacrifice; vartamane--is occurring.
TRANSLATION
At the source of the River Sarasvati, this King will perform one hundred sacrifices known as asvamedha. In the course of the last sacrifice, the heavenly King Indra will steal the sacrificial horse.
TEXT 25
TEXT
esa sva-sadmopavane sametya
sanat-kumaram bhagavantam ekam
aradhya bhaktyalabhatamalam taj
jnanam yato brahma param vidanti
SYNONYMS
esah--this King; sva-sadma--of his palace; upavane--in the garden; sametya--meeting; sanat-kumaram--Sanat-kumara; bhagavantam--the worshipable; ekam--alone; aradhya--worshiping; bhaktya--with devotion; alabhata--he will achieve; amalam--without contamination; tat--that; jnanam--transcendental knowledge; yatah--by which; brahma--spirit; param--supreme, transcendental; vidanti--they enjoy, they know.
TRANSLATION
This King Prthu will meet Sanat-kumara, one of the four Kumaras, in the garden of his palace compound. The King will worship him with devotion and will be fortunate to receive instructions by which one can enjoy transcendental bliss.
PURPORT
The word vidanti refers to one who knows something or enjoys something. When a person is properly instructed by a spiritual master and understands transcendental bliss, he enjoys life. As stated in Bhagavad-gita (18.54), brahma-bhutah prasannatma na socati na kanksati. When one attains to the Brahman platform, he neither hankers nor laments. He actually partakes of transcendental, blissful enjoyment. Although King Prthu was an incarnation of Visnu, he nonetheless taught the people in his kingdom to take instructions from a spiritual master who represents the disciplic succession. Thus one can become fortunate and enjoy a blissful life even within this material world. In this verse the verb vidanti is sometimes taken to mean "understanding." Thus when a person understands Brahman, or the supreme source of everything, he enjoys a blissful life.
TEXT 26
TEXT
tatra tatra giras tas ta
iti visruta-vikramah
srosyaty atmasrita gathah
prthuh prthu-parakramah
SYNONYMS
tatra tatra--here and there; girah--words; tah tah--many, various; iti--thus; visruta-vikramah--he whose chivalrous activities are widely reputed; srosyati--will hear; atma-asritah--about himself; gathah--songs, narrations; prthuh--King Prthu; prthu-parakramah--distinctly powerful.
TRANSLATION
In this way when the chivalrous activities of King Prthu come to be known to the people in general, King Prthu will always hear about himself and his uniquely powerful activities.
PURPORT
To artificially advertise oneself and thus enjoy a so-called reputation is a kind of conceit. Prthu Maharaja was famous amongst the people because of his chivalrous activities. He did not have to advertise himself artificially. One's factual reputation cannot be covered.
TEXT 27
TEXT
diso vijityapratiruddha-cakrah
sva-tejasotpatita-loka-salyah
surasurendrair upagiyamana-
mahanubhavo bhavita patir bhuvah
SYNONYMS
disah--all directions; vijitya--conquering; apratiruddha--without check; cakrah--his influence or power; sva-tejasa--by his own prowess; utpatita--uprooted; loka-salyah--the miseries of the citizens; sura--of demigods; asura--of demons; indraih--by the chiefs; upagiyamana--being glorified; maha-anubhavah--the great soul; bhavita--he will become; patih--the lord; bhuvah--of the world.
TRANSLATION
No one will be able to disobey the orders of Prthu Maharaja. After conquering the world, he will completely eradicate the threefold miseries of the citizens. Then he will be recognized all over the world. At that time both the suras and the asuras will undoubtedly glorify his magnanimous activities.
PURPORT
At the time of Maharaja Prthu, the world was ruled by one emperor, although there were many subordinate states. Just as there are many united states in various parts of the world, in olden days the entire world was ruled through many states, but there was a supreme emperor who ruled over all subsidiary states. As soon as there were some discrepancies in the maintenance of the varnasrama system, the emperor would immediately take charge of the small states.
The word utpatita-loka-salyah indicates that Maharaja Prthu completely uprooted all the miseries of his citizens. The word salya means "piercing thorns." There are many kinds of miserable thorns that pierce the citizens of a state, but all competent rulers, even up to the reign of Maharaja Yudhisthira, uprooted all the miserable conditions of the citizens. It is stated that during the reign of Maharaja Yudhisthira there did not even exist severe cold or scorching heat, nor did the citizens suffer from any kind of mental anxiety. This is the standard of good government. Such a peaceful and prosperous government, devoid of anxiety, was established by Prthu Maharaja. Thus the inhabitants of both saintly and demoniac planets were all engaged in glorifying the activities of Maharaja Prthu. Persons or nations anxious to spread their influence all over the world should consider this point. If one is able to eradicate completely the threefold miseries of the citizens, he should aspire to rule the world. One should not aspire to rule for any political or diplomatic consideration.
Thus end the Bhaktivedanta purports of the Fourth Canto, Sixteenth Chapter, of the Srimad-Bhagavatam, entitled "Praise of King Prthu by the Professional Reciters."