> > Srîmad Bhâgavatam - Canto 4
> > Sanskrit, word-for-word and original translation of Swami A.C. Bhaktivedanta Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 4 Part 2

> > **************

> > Chapter Twenty-two: Prthu Mahârâja's Meeting with the Four Kumâras

> > ********

> > TEXT 1

> > maitreya uvâca

> > janesu pragrnatsv evam

> > prthum prthula-vikramam

> > tatropajagmur munayas

> > catvârah sûrya-varcasah

> > maitreyah uvâca--the great sage Maitreya continued to speak; janesu--the citizens; pragrnatsu--while praying for; evam--thus; prthum--unto Mahârâja Prthu; prthula--highly; vikramam--powerful; tatra--there; upajagmuh--arrived; munayah--the Kumaras; catvârah--four; surya--as the sun; varcasah--bright.

> > TRANSLATION

> > The great sage Maitreya said: While the citizens were thus praying to the most powerful King Prthu, the four Kumaras, who were as bright as the sun, arrived on the spot.

> > ********

> > TEXT 2

> > tâms tu siddhesvarân râjâ

> > vyomno 'vatarato 'rcisâ

> > lokân apâpân kurvânân

> > sânugo 'casta laksitân

> > tân--them; tu--but; siddha-îsvarân--masters of all mystic power; râjâ--the King; vyomnah--from the sky; avataratah--while descending; arcisâ--by their glaring effulgence; lokân--all the planets; apâpân--sinless; kurvânân--doing so; sa-anugah--with his associates; acasta--recognized; laksitân--by seeing them.

> > TRANSLATION

> > Seeing the glowing effulgence of the four Kumaras, the masters of all mystic Power, the King and his associates could recognize them as they descended from the sky.

> > ********

> > TEXT 3

> > tad-darsanodgatân prânân

> > pratyâditsur ivotthitah

> > sa-sadasyânugo vainya

> > indriyeso gunân iva

> > tat--him; darsana--seeing; udgatân--being greatly desired; prânân--life; pratyâditsuh--peacefully going; iva--like; utthitah--got up; sa--with; sadasya--associates or followers; anugah--officers; vainyah--King Prthu; indriya-îsah--a living entity; gunân iva--as influenced by the modes of material nature.

> > TRANSLATION

> > Seeing the four Kumaras, Prthu Maharaja was greatly anxious to receive them. Therefore the King, with all his officers, very hastily got up, as anxiously as a conditioned soul whose senses are immediately attracted by the modes of material nature.

> > ********

> > TEXT 4

> > gauravâd yantritah sabhyah

> > prasrayânata-kandharah

> > vidhivat pûjayâm cakre

> > grhîtâdhyarhanâsanân

> > gauravât--glories; yantritah--completely; sabhyah--most civilized; prasraya--by humbleness; ânata-kandhamh--bowing down his shoulder; vidhi-vat--according to the instructions of the sâstra; pûjayâm--by worshiping; cakre--performed; grhîta--accepting; adhi--including; arhana--paraphernalia for reception; âsanân--sitting places.

> > TRANSLATION

> > When the great sages accepted their reception, according to the instructions of the sastras, and finally took their seats offered by the King, the King, influenced by the glories of the sages, immediately bowed down. Thus he worshiped the four Kumaras.

> > ********

> > TEXT 5

> > tat-pâda-sa uca-salilair

> > mârjitâlaka-bandhanah

> > tatra sîlavatâm vrttam

> > âcaran mânayann iva

> > tat-pâda--their lotus feet; sauca--washed; salilaih--water; mârjita--sprinkled; alaka--hair; bandhanah--bunch; tatra--there; sîlavatâm--of the respectable gentlemen; vrttam--behavior; âcaran--behaving; mânayan--practicing; iva--like.

> > TRANSLATION

> > After this, the King took the water which had washed the lotus feet of the Kumaras and sprinkled it over his hair. By such respectful actions, the King, as an exemplary personality, showed how to receive a spiritually advanced personality.

> > ********

> > TEXT 6

> > hâtakâsana âsînân

> > sva-dhisnyesv iva pâvakân

> > sraddhâ-samyama-samyuktah

> > prîtah prâha bhavâgrajân

> > hâtaka-âsane--on the throne made of gold; âsînân--when they were seated; sva-dhisnyesu--on the altar; iva--like; pâvakân--fire; sraddhâ--respect; samyama--restraint; samyuktah--being decorated with; prîtah--pleased; prâha--said; bhava--Lord Siva; agra jân--the elder brothers.

> > TRANSLATION

> > The four great sages were elder to Lord Siva, and when they were seated on the golden throne, they appeared just like fire blazing on an altar. Maharaja Prthu, out of his great gentleness and respect for them, began to speak with great restraint as follows.

> > ********

> > TEXT 7

> > prthur uvâca

> > aho âcaritam kim me

> > mangalam mangalâyanâh

> > yasya vo darsanam hy âsîd

> > durdarsânâm ca yogibhih

> > prthuh uvâca--King Prthu spoke; aho--O Lord; âcaritam--practice; kim--what; me--by me; mangalam--good fortune; mangala-âyanâh--O personified good fortune; yasya--by which; vah--your; darsanam--audience; hi--certainly; âsît--became possible; durdarsânâm--visible with great difficulty; ca--also; yogibhih--by great mystic yogis.

> > TRANSLATION

> > King Prthu spoke: My dear great sages, auspiciousness personified, it is very difficult for even the mystic yogis to see you. Indeed, you are very rarely seen. I do not know what kind of pious activity I performed for you to grace me by appearing before me without difficulty.

> > ********

> > TEXT 8

> > kim tasya durlabhataram

> > iha loke paratra ca

> > yasya viprâh prasîdanti

> > sivo visnus ca sânugah

> > kim--what; tasya--his; durlabha-taram--very rare to achieve; iha--in this world; loke--world; paratra--after death; ca--or; yasya--one whose; viprâh--the brâhmanas and Vaisnavas; prasîdanti--become pleased; sivah--all-auspicious; visnuh--Lord Visnu; ca--as well as; sa-anugah--going along with.

> > TRANSLATION

> > Any person upon whom the brahmanas and Vaisnavas are pleased can achieve anything which is very rare to obtain in this world as well as after death. Not only that, but one also receives the favor of the auspicious Lord Siva and Lord Visnu, who accompany the brahmanas and Vaisnavas.

> > ********

> > TEXT 9

> > naiva laksayate loko

> > lokân paryatato 'pi yân

> > yathâ sarva-drsam sarva

> > âtmânam ye 'sya hetavah

> > na--not; eva--thus; laksayate--can see; lokah--people; lokân--all planets; paryatatah--traveling; api--although; yân--whom; yathâ--as much as; sarva-drsam--the Supersoul; sarve--in all; âtmânam--within everyone; ye--those; asya--of the cosmic manifestation; hetavah--causes.

> > TRANSLATION

> > Prthu Maharaja continued: Although you are traveling in all planetary systems, people cannot know you, just as they cannot know the Supersoul, although He is within everyone's heart as the witness of everything. Even Lord Brahma and Lord Siva cannot understand the Supersoul.

> > ********

> > TEXT 10

> > adhanâ api te dhanyâh

> > sâdhavo grha-medhinah

> > yad-grhâ hy arha-varyâmbu-

> > trna-bhûmîsvarâvarâh

> > adhanâh--not very rich; api--although; te--they; dhanyâh--glorious; sâdhavah--saintly persons; grha-medhinah--persons who are attached to family life; yat-grhâh--whose house; hi--certainly; arha-varya--the most worshipable; ambu--water; trna--grass; bhûmi--land; îsvara--the master; avarâh--the servants.

> > TRANSLATION

> > A person who is not very rich and is attached to family life becomes highly glorified when saintly persons are present in his home. The master and servants who are engaged in offering the exalted visitors water, a sitting place and paraphernalia for reception are glorified, and the home itself is also glorified.

> > ********

> > TEXT 11

> > vyâlâlaya-drumâ vai tesv

> > ariktâkhila-sampadah

> > yad-grhâs tîrtha-pâdîya-

> > pâdatîrtha-vivarjitâh

> > vyâla--venomous serpents; âlaya--home; drumâh--tree; vai--certainly; tesu--in those houses; arikta--abundantly; akhila--all; sampadah--opulences; yat--that; grhâh--houses; tîrtha-pâdîya--in relation with the feet of great saintly persons; pâda-tîrtha--the water which washed their feet; vivarjitâh--without.

> > TRANSLATION

> > On the contrary, even though full of all opulence and material prosperity, any householder's house where the devotees of the Lord are never allowed to come in, and where there is no water for washing their feet, is to be considered a tree in which all venomous serpents live.

> > ********

> > TEXT 12

> > svâgatam vo dvija-sresthâ

> > yad-vratâni mumuksavah

> > caranti sraddhayâ dhîrâ

> > bâlâ eva brhanti ca

> > su-âgatam--welcome; vah--unto you; dvija-sresthâh--the best of the brâhmanas; yat--whose; vratâni--vows; mumuksavah--of persons desiring liberation; caranti--behave; sraddhayâ--with great faith; dhîrâh--controlled; bâlâh--boys; eva--like; brhanti--observe; ca--also.

> > TRANSLATION

> > Mahârâja Prthu offered his welcome to the four Kumaras, addressing them as the best of the brahmanas. He welcomed them, saying: From the beginning of your birth you strictly observed the vows of celibacy, and although you are experienced in the path of liberation, you are keeping yourselves just like small children.

> > ********

> > TEXT 13

> > kaccin nah kusalam nâthâ

> > indriyârthârtha-vedinâm

> > vyasanâvâpa etasmin

> > patitânâm sva-karmabhih

> > kaccit--whether; nah--our; kusalam--good fortune; nâthâh--O masters; indriya-artha--sense gratification as the ultimate goal of life; artha-vedinâm--persons who understand only sense gratification; vyasana--illness; âvâpe--got; etasmin--in this material existence; patitânâm--those who are fallen; sva-karmabhih--by their own ability.

> > TRANSLATION

> > Prthu Maharaja inquired from the sages about persons entangled in this dangerous material existence because of their previous actions; could such persons, whose only aim is sense gratification, be blessed with any good fortune?

> > ********

> > TEXT 14

> > bhavatsu kusala-prasna

> > âtmârâmesu nesyate

> > kusalâkusalâ yatra

> > na santi mati-vrttayah

> > bhavatsu--unto you; kusala--good fortune; prasnah--question; âtma-ârâmesu--one who is always engaged in spiritual bliss; na isyate--there is no need of; kusala--good fortune; akusalâh--inauspiciousness; yatra--where; na--never; santi--exists; mati-vrttayah--mental concoction.

> > TRANSLATION

> > Prthu Mahârâja continued: My dear sirs, there is no need to ask about your good and bad fortune because you are always absorbed in spiritual bliss. The mental concoction of the auspicious and inauspicious does not exist in you.

> > ********

> > TEXT 15

> > tad aham krta-visrambhah

> > suhrdo vas tapasvinâm

> > samprcche bhava etasmin

> > ksemah kenânjasâ bhavet

> > tat--therefore; aham--I; krta-visrambhah--being completely assured; su-hrdah--friend; vah--our; tapasvinâm--suffering material pangs; samprcche--wish to inquire; bhave--in this material world; etasmin--this; ksemah--ultimate reality; kena--by which means; anjasâ--without delay; bhavet--can be achieved.

> > TRANSLATION

> > I am completely assured that personalities like you are the only friends for persons who are blazing in the fire of material existence. I therefore ask you how in this material world we can very soon achieve the ultimate goal of life.

> > ********

> > TEXT 16

> > vyaktam âtmavatâm âtmâ

> > bhagavân âtma-bhâvanah

> > svânâm anugrahâyemâm

> > siddha-rûpî caraty ajah

> > vyaktam--clear; âtma-vatâm--of the transcendentalists; âtmâ--the goal of life; bhagavân--the Supreme Personality of Godhead; âtma-bhâvanah--always wishing to elevate the living entities; svânâm--whose own devotees; anugrahâya--just to show mercy; imâm--this way; siddha-rûpî--perfectly self-realized; carati--travels; ajah--Nârâyana.

> > TRANSLATION

> > The Supreme Personality of Godhead is always anxious to elevate the living entities, who are His parts and parcels, and for their special benefit, the Lord travels all over the world in the form of self-realized persons like you.

> > ********

> > TEXT 17

> > maitreya uvâca

> > prthos tat sûktam âkarnya

> > sâram susthu mitam madhu

> > smayamâna iva prîtyâ

> > kumârah pratyuvâca ha

> > maitreyah uvâca--the great sage Maitreya continued to speak; prthoh--of King Prthu; tat--that; sûktam--Vedic conclusion; âkarnya--hearing; sâram--very substantial; susthu--appropriate; mitam--minimized; madhu--sweet to hear; smayamânah--smiling; iva--like; prîtyâ--out of great satisfaction; kumârah--celibate; pratyuvâca--replied; ha--thus.

> > TRANSLATION

> > The great sage Maitreya continued: Thus Sanat-kumara, the best of the celibates, after hearing the speech of Prthu Maharaja, which was meaningful, appropriate, full of precise words and very sweet to hear, smiled with full satisfaction and began to speak as follows.

> > ********

> > TEXT 18

> > sanat-kumâra uvâca

> > sâdhu prstam mahârâja

> > sarva-bhûta-hitâtmanâ

> > bhavatâ vidusâ câpi

> > sâdhûnâm matir îdrsî

> > sanat-kumârah uvâca--Sanat-kumâra said; sâdhu--saintly; prstam--question; mahârâja--my dear King; sarva-bhûta--all living entities; hita-âtmanâ--by one who desires good for all; bhavatâ--by you; vidusâ--well learned; ca--and; api--although; sâdhûnâm--of the saintly persons; matih--intelligence; îdrsî--like this.

> > TRANSLATION

> > Sanat-kumara said: My dear King Prthu, I am very nicely questioned by you. Such questions are beneficial for all living entities, especially because they are raised by you, who are always thinking of the good of others. Although you know everything, you ask such questions because that is the behavior of saintly persons. Such intelligence is befitting your position.

> > ********

> > TEXT 19

> > sangamah khalu sâdhûnâm

> > ubhayesâm ca sammatah

> > yat-sambhâsana-samprasnah

> > sarvesâm vitanoti sam

> > sangamah--association; khalu--certainly; sâdhûnâm--of devotees; ubhayesâm--for both; ca--also; sammatah--conclusive; yat--which; sambhâsana--discussion; samprasnah--question and answer; sarvesâm--of all; vitanoti--expands; sam--real happiness.

> > TRANSLATION

> > When there is a congregation of devotees, their discussions, questions and answers become conclusive to both the speaker and the audience. Thus such a meeting is beneficial for everyone's real happiness.

> > ********

> > TEXT 20

> > asty eva râjan bhavato madhudvisah

> > pâdâravindasya gunânuvâdane

> > ratir durâpâ vidhunoti naisthikî

> > kâmam kasâyam malam antar-âtmanah

> > asti--there is; eva--certainly; râjan--O King; bhavatah--your; madhu-dvisah--of the Lord; pâda-aravindasya--of the lotus feet; guna-anuvâdane--in glorifying; ratih--attachment; durâpâ--very difficult; vidhunoti--washes; naisthikî--unflinching; kâmam--lusty; kasâyam--the embellishment of lusty desire; malam--dirty; antah-âtmanah--from the core of the heart.

> > TRANSLATION

> > Sanat-kumara continued: My dear King, you already have an inclination to glorify the lotus feet of the Supreme Personality of Godhead. Such attachment is very difficult to achieve, but when one has attained such unflinching faith in the Lord, it automatically cleanses lusty desires from the core of the heart.

> > ********

> > TEXT 21

> > sâstresv iyân eva suniscito nrnâm

> > ksemasya sadhryag-vimrsesu hetuh

> > asanga âtma-vyatirikta âtmani

> > drdhâ ratir brahmani nirgune ca yâ

> > sâstresu--in the scriptures; iyân eva--this is only; su-niscitah--positively concluded; nrnâm--of human society; ksemasya--of the ultimate welfare; sadhryak--perfectly; vimrsesu--by full consideration; hetuh--cause; asangah--detachment; âtma-vyatirikte--the bodily concept of life; âtmani--unto the Supreme Soul; drdhâ--strong; ratih--attachment; brahmani--transcendence; nirgune--in the Supreme, who is beyond the material modes; ca--and; yâ--which.

> > TRANSLATION

> > It has been conclusively decided in the scriptures, after due consideration, that the ultimate goal for the welfare of human society is detachment from the bodily concept of life and increased and steadfast attachment for the Supreme Lord, who is transcendental, beyond the modes of material nature.

> > ********

> > TEXT 22

> > sâ sraddhaya bhagavad-dharma-caryayâ

> > jijnâ-sayâdhyâtmika-yoga-nisthayâ

> > yogesvaropâsanayâ ca nityam

> > punya-sravah-kathayâ punyayâ ca

> > sâ--that devotional service; sraddhayâ--with faith and conviction; bhagavat-dharma--devotional service; caryayâ--by discussion; jijnâ--sayâ--by inquiry; adhyâtmika--spiritual; yoga-nisthayâ--by conviction in spiritual understanding; yoga-îsvara--the Supreme Personality of Godhead; upâsanayâ--by worship of Him; ca--and; nityam--regularly; punya-sravah--by hearing which; kathayâ--by discussion; punyayâ--by pious; ca--also.

> > TRANSLATION

> > Attachment for the Supreme can be increased by practicing devotional service, inquiring about the Supreme Personality of Godhead, applying bhakti-yoga in life, worshiping the Yogesvara, the Supreme Personality of Godhead, and by hearing and chanting about the glories of the Supreme Personality of Godhead. These actions are pious in themselves.

> > ********

> > TEXT 23

> > arthendriyârâma-sagosthy-atrsnayâ

> > tat-sammatânâm aparigrahena ca

> > vivikta-rucyâ paritosa âtmani

> > vinâ harer guna-pîyûsa-pânât

> > artha--riches; indriya--senses; ârâma--gratification; sa-gosthî--with their companion; atrsnayâ--by reluctance; tat--that; sammatânâm--since approved by them; aparigrahena--by nonacceptance; ca--also; vivikta-rucyâ--disgusted taste; paritose--happiness; âtmani--self; vinâ--without; hareh--of the Supreme Personality of Godhead; guna--qualities; pîyûsa--nectar; pânât--drinking.

> > TRANSLATION

> > One has to make progress in spiritual life by not associating with persons who are simply interested in sense gratification and making money. Not only such persons, but one who associates with such persons should be avoided. One should mold his life in such a way that he cannot live in peace without drinking the nectar of the glorification of the Supreme Personality of Godhead, Hari. One can be thus elevated by being disgusted with the taste for sense enjoyment.

> > ********

> > TEXT 24

> > ahimsayâ pâramahamsya-caryayâ

> > smrtyâ mukundâcaritâgrya-sîdhunâ

> > yamair akâmair niyamais câpy anindayâ

> > nirîhayâ dvandva-titiksayâ ca

> > ahimsayâ--by nonviolence; pâramahamsya-caryayâ--by following in the footsteps of great âcâryas; smrtyâ--by remembering; mukunda--the Supreme personality of Godhead; âcarita-agrya--simply preaching His activities; sîdhunâ--by the nectar; yamaih--by following regulative principles; akâmaih--without material desires; niyamaih--by strictly following the rules and regulations; ca--also; api--certainly; anindayâ--without blaspheming; nirîhayâ--living simply, plain living; dvandva--duality; titiksayâ--by tolerance; ca--and.

> > TRANSLATION

> > A candidate for spiritual advancement must be nonviolent, must follow in the footsteps of great acaryas, must always remember the nectar of the pastimes of the Supreme Personality of Godhead, must follow the regulative principles without material desire and, while following the regulative principles, should not blaspheme others. A devotee should lead a very simple life and not be disturbed by the duality of opposing elements. He should learn to tolerate them.

> > ********

> > TEXT 25

> > harer muhus tatpara-karna-pûra-

> > gunâbhidhânena vijrmbhamânayâ

> > bhaktyâ hy asangah sad-asaty anâtmani

> > syân nirgune brahmani cânjasâ ratih

> > hareh--of the Supreme Personality of Godhead; muhuh--constantly; tat-para--in relation with the Supreme Personality of Godhead; karna-pûra--decoration of the ear; guna-abhidhânena--discussing transcendental qualities; vijrmbhamânayâ--by increasing Krsna consciousness; bhaktyâ--by devotion; hi--certainly; asangah--uncontaminated; sat-asati--the material world; anâtmani--opposed to spiritual understanding; syât--should be; nirgune--in transcendence; brahmani--in the Supreme Lord; ca--and; anjasâ--easily; ratih--attraction.

> > TRANSLATION

> > The devotee should gradually increase the culture of devotional service by constant hearing of the transcendental qualities of the Supreme Personality of Godhead. These pastimes are like ornamental decorations on the ears of devotees. By rendering devotional service and transcending the material qualities, one can easily be fixed in transcendence in the Supreme Personality of Godhead.

> > ********

> > TEXT 26

> > yadâ ratir brahmani naisthikî pumân

> > âcâryavân jnâna-virâga-ramhasâ

> > dahaty avîryam hrdayam jîva-kosam

> > pancâtmakam yonim ivotthito 'gnih

> > yadâ--when; ratih--attachment; brahmani--in the Supreme Personality of Godhead; naisthikî--fixed; pumân--the person; âcâryavân--completely surrendered to the spiritual master; jnâna--knowledge; virâga--detachment; ramhasâ--by the force of; dahati--burns; avîryam--impotent; hrdayam--within the heart; jîva-kosam--the covering of the spirit soul; panca-âtmakam--five elements; yonim--source of birth; iva--like; utthitah--emanating; agnih--fire.

> > TRANSLATION

> > Upon becoming fixed in his attachment to the Supreme Personality of Godhead by the grace of the spiritual master and by awakening knowledge and detachment, the living entity, situated within the heart of the body and covered by the five elements, burns up his material surroundings exactly as fire, arising from wood, burns the wood itself.

> > ********

> > TEXT 27

> > dagdhâsayo mukta-samasta-tad-guno

> > naivâtmano bahir antar vicaste

> > parâtmanor yad-vyavadhânam purastât

> > svapne yathâ purusas tad-vinâse

> > dagdha-âsayah--all material desires being burned; mukta--liberated; samasta--all; tat-gunah--qualities in connection with matter; na--not; eva--certainly; âtmanah--the soul or the Supersoul; bahih--external; antah--internal; vicaste--acting; para-âtmanoh--of the Supersoul; yat--that; vyavadhânam--difference; purastât--as it was in the beginning; svapne--in dream; yathâ--as; purusah--a person; tat--that; vinâse--being finished.

> > TRANSLATION

> > When a person becomes devoid of all material desires and liberated from all material qualities, he transcends distinctions between actions executed externally and internally. At that time the difference between the soul and the Supersoul, which was existing before self-realization, is annihilated. When a dream is over, there is no longer a distinction between the dream and the dreamer.

> > ********

> > TEXT 28

> > âtmânam indriyârtham ca

> > param yad ubhayor api

> > saty âsaya upâdhau vai

> > pumân pasyati nânyadâ

> > âtmânam--the soul; indriya-artham--for sense gratification; ca--and; param--transcendental; yat--that; ubhayoh--both; api--certainly; sati--being situated; âsaye--material desires; upâdhau--designation; vai--certainly; pumân--the person; pasyati--sees; na anyadâ--not otherwise.

> > TRANSLATION

> > When the soul exists for sense gratification, he creates different desires, and for that reason he becomes subjected to designations. But when one is in the transcendental position, he is no longer interested in anything except fulfilling the desires of the Lord.

> > ********

> > TEXT 29

> > nimitte sati sarvatra

> > jalâdâv api pûrusah

> > âtmanas ca parasyâpi

> > bhidâm pasyati nânyadâ

> > nimitte--on account of causes; sati--being; sarvatra--everywhere; jala-âdau api--water and other reflecting media; pûrusah--the person; âtmanah--oneself; ca--and; parasya api--another's self; bhidâm--differentiation; pasyati--sees; na anyadâ--there is no other reason.

> > TRANSLATION

> > Only because of different causes does a person see a difference between himself and others, just as one sees the reflection of a body appearing differently manifested on water, on oil or in a mirror.

> > ********

> > TEXT 30

> > indriyair visayâkrstair

> > âksiptam dhyâyatâm manah

> > cetanâm harate buddheh

> > stambas toyam iva hradât

> > indriyaih--by the senses; visaya--the sense objects; âkrstaih--being attracted; âksiptam--agitated; dhyâyatâm--always thinking of; manah--mind; cetanâm--consciousness; harate--becomes lost; buddheh--of intelligence; stambah--big straws; toyam--water; iva--like; hradât--from the lake.

> > TRANSLATION

> > When one's mind and senses are attracted to sense objects for enjoyment, the mind becomes agitated. As a result of continually thinking of sense objects, one's real consciousness almost becomes lost, like the water in a lake that is gradually sucked up by the big grass straws on its bank.

> > ********

> > TEXT 31

> > bhrasyaty anusmrtis cittam

> > jnâna-bhramsah smrti-ksaye

> > tad-rodham kavayah prâhur

> > âtmâpahnavam âtmanah

> > bhrasyati--becomes destroyed; anusmrtih--constantly thinking; cittam--consciousness; jnâna-bhramsah--bereft of real knowledge; smrti-ksaye--by destruction of remembrance; tat-rodham--choking that process; kavayah--great learned scholars; prâhuh--have opined; âtma--of the soul; apahnavam--destruction; âtmanah--of the soul.

> > TRANSLATION

> > When one deviates from his original consciousness, he loses the capacity to remember his previous position or recognize his present one. When remembrance is lost, all knowledge acquired is based on a false foundation. When this occurs, learned scholars consider that the soul is lost.

> > ********

> > TEXT 32

> > nâtah parataro loke

> > pumsah svârtha-vyatikramah

> > yad-adhy anyasya preyastvam

> > âtmanah sva-vyatikramât

> > na--not; atah--after this; paratarah--greater; loke--in this world; pumsah--of the living entities; sva-artha--interest; vyatikramah--obstruction; yat-adhi--beyond that; anyasya--of others; preyastvam--to be more interesting; âtmanah--for the self; sva--own; vyatikramât--by obstruction.

> > TRANSLATION

> > There is no stronger obstruction to one's self-interest than thinking other subject matters to be more pleasing than one's self-realization.

> > ********

> > TEXT 33

> > arthendriyârthâbhidhyânam

> > sarvârthâpahnavo nrnâm

> > bhramsito jnâna-vijnânâd

> > yenâvisati mukhyatâm

> > artha--riches; indriya-artha--for the satisfaction of the senses; abhidhyânam--constantly thinking of; sarva-artha--four kinds of achievements; apahnavah--destructive; nrnâm--of human society; bhramsitah--being devoid of; jnâna--knowledge; vijnânât--devotional service; yena--by all this; âvisati--enters; mukhyatâm--immovable life.

> > TRANSLATION

> > For human society, constantly thinking of how to earn money and apply it for sense gratification brings about the destruction of everyone's interests. When one becomes devoid of knowledge and devotional service, he enters into species of life like those of trees and stones.

> > ********

> > TEXT 34

> > na kuryât karhicit sangam

> > tamas tîvram titîrisuh

> > dharmârtha-kâma-moksânâm

> > yad atyanta-vighâtakam

> > na--do not; kuryât--act; karhicit--at any time; sangam--association; tamah--ignorance; tîvram--with great speed; titîrisuh--persons who desire to cross over nescience; dharma--religion; artha--economic development; kâma--sense gratification; moksânâm--of salvation; yat--that which; atyanta--very much; vighâtakam--obstruction or stumbling block.

> > TRANSLATION

> > Those who strongly desire to cross the ocean of nescience must not associate with the modes of ignorance, for hedonistic activities are the greatest obstructions to realization of religious principles, economic development, regulated sense gratification and, at last, liberation.

> > ********

> > TEXT 35

> > tatrâpi moksa evârtha

> > âtyantikatayesyate

> > traivargyo 'rtho yato nityam

> > krtânta-bhaya-samyutah

> > tatra--there; api--also; moksah--liberation; eva--certainly; arthe--for the matter of; âtyantikatayâ--most important; isyate--taken in that way; trai-vargyah--the three others, namely religion, economic development and sense gratification; arthah--interest; yatah--wherefrom; nityam--regularly; krta-anta--death; bhaya--fear; samyutah--attached.

> > TRANSLATION

> > Out of the four principles--namely religion, economic development, sense gratification and liberation--liberation has to be taken very seriously. The other three are subject to destruction by the stringent law of nature--death.

> > ********

> > TEXT 36

> > pare 'vare ca ye bhâvâ

> > guna-vyatikarâd anu

> > na tesâm vidyate ksemam

> > îsa-vidhvamsitâsisâm

> > pare--in the higher status of life; avare--in the lower status of life; ca--and; ye--all those; bhâvâh--conceptions; guna--material qualities; vyatikarât--by interaction; anu--following; na--never; tesâm--of them; vidyate--exist; ksemam--correction; îsa--the Supreme Lord; vidhvamsita--destroyed; âsisâm--of the blessings.

> > TRANSLATION

> > We accept as blessings different states of higher life, distinguishing them from lower states of life, but we should know that such distinctions exist only in relation to the interchange of the modes of material nature. Actually these states of life have no permanent existence, for all of them will be destroyed by the supreme controller.

> > ********

> > TEXT 37

> > tat tvam narendra jagatâm atha tasthûsâm ca

> > dehendriyâsu-dhisanâtmabhir âvrtânâm

> > yah ksetravit-tapatayâ hrdi visvag âvih

> > pratyak cakâsti bhagavâms tam avehi so 'smi

> > tat--therefore; tvam--you; nara-indra--O best of kings; jagatâm--of the moving; atha--therefore; tasthûsâm--the immovable; ca--also; deha--body; indriya--senses; asu--life air; dhisanâ--by consideration; âtmabhih--self-realization; âvrtânâm--those who are covered in that way; yah--one who; ksetra-vit--knower of the field; tapatayâ--by controlling; hrdi--within the heart; visvak--everywhere; âvih--manifest; pratyak--in every hair follicle; cakâsti--shining; bhagavân--the Supreme Personality of Godhead; tam--unto Him; avehi--try to understand; sah asmi--I am that.

> > TRANSLATION

> > Sanat-kumara advised the King: Therefore, my dear King Prthu, try to understand the Supreme Personality of Godhead, who is living within everyone's heart along with the individual soul, in each and every body, either moving or not moving. The individual souls are fully covered by the gross material body and subtle body made of the life air and intelligence.

> > ********

> > TEXT 38

> > yasminn idam sad-asad-âtmatayâ vibhâti

> > mâyâ viveka-vidhuti sraji vâhi-buddhih

> > tam nitya-mukta-parisuddha-visuddha-tattvam

> > pratyûdha-karma-kalila-prakrtim prapadye

> > yasmin--in which; idam--this; sat-asat--the Supreme Lord and His different energies; âtmatayâ--being the root of all cause and effect; vibhâti--manifests; mâyâ--illusion; viveka-vidhuti--liberated by deliberate consideration; sraji--on the rope; vâ--or; ahi--serpent; buddhih--intelligence; tam--unto Him; nitya--eternally; mukta--liberated; parisuddha--uncontaminated; visuddha--pure; tattvam--truth; pratyûdha--transcendental; karma--fruitive activities; kalila--impurities; prakrtim--situated in spiritual energy; prapadye--surrender.

> > TRANSLATION

> > The Supreme Personality of Godhead manifests Himself as one with the cause and effect within this body, but one who has transcended the illusory energy by deliberate consideration, which clears the misconception of a snake for a rope, can understand that the Paramatma is eternally transcendental to the material creation and situated in pure internal energy. Thus the Lord is transcendental to all material contamination. Unto Him only must one surrender.

> > ********

> > TEXT 39

> > yat-pâda-pankaja-palâsa-vilâsa-bhaktyâ

> > karmâsayam grathitam udgrathayanti santah

> > tadvan na rikta-matayo yatayo 'pi ruddha-

> > sroto-ganâs tam aranam bhaja vâsudevam

> > yat--whose; pâda--feet; pankaja--lotus; palâsa--petals or toes; vilâsa--enjoyment; bhaktyâ--by devotional service; karma--fruitive activities; âsayam--desire; grathitam--hard knot; udgrathayanti--root out; santah--devotees; tat--that; vat--like; na--never; rikta-matayah--persons devoid of devotional service; yatayah--ever-increasingly trying; api--even though; ruddha--stopped; srotah-ganâh--the waves of sense enjoyment; tam--unto Him; aranam--worthy to take shelter; bhaja--engage in devotional service; vâsudevam--unto Krsna, the son of Vasudeva.

> > TRANSLATION

> > The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees--the jnanis and yogis--although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Krsna, the son of Vasudeva.

> > ********

> > TEXT 40

> > krcchro mahân iha bhavârnavam aplavesâm

> > sad-varga-nakram asukhena titîrsanti

> > tat tvam harer bhagavato bhajanîyam anghrim

> > krtvodupam vyasanam uttara dustarârnam

> > krcchrah--troublesome; mahân--very great; iha--here (in this life); bhava-arnavam--ocean of material existence; aplava-îsâm--of the nondevotees, who have not taken shelter of the lotus feet of the Supreme Personality of Godhead; sat-varga--six senses; nakram--sharks; asukhena--with great difficulty; titîrsanti--cross over; tat--therefore; tvam--you; hareh--of the Personality of Godhead; bhagavatah--of the Supreme; bhajanîyam--worthy of worship; anghrim--the lotus feet; krtvâ--making; udupam--boat; vyasanam--all kinds of dangers; uttara--cross over; dustara--very difficult; arnam--the ocean.

> > TRANSLATION

> > The ocean of nescience is very difficult to cross because it is infested with many dangerous sharks. Although those who are nondevotees undergo severe austerities and penances to cross that ocean, we recommend that you simply take shelter of the lotus feet of the Lord, which are like boats for crossing the ocean. Although the ocean is difficult to cross, by taking shelter of His lotus feet you will overcome all dangers.

> > ********

> > TEXT 41

> > maitreya uvâca

> > sa evam brahma-putrena

> > kumârenâtma-medhasâ

> > darsitâtma-gatih samyak

> > prasasyovâca tam nrpah

> > maitreyah uvâca--the great sage Maitreya said; sah--the King; evam--thus; brahma-putrena--by the son of Lord Brahmâ; kumârena--by one of the Kumâras; âtma-medhasâ--well versed in spiritual knowledge; darsita--being shown; âtma-gatih--spiritual advancement; samyak--completely; prasasya--worshiping; uvâca--said; tam--unto him; nrpah--the King.

> > TRANSLATION

> > The great sage Maitreya continued: Being thus enlightened in complete spiritual knowledge by the son of Brahma--one of the Kumaras, who was complete in spiritual knowledge--the King worshiped them in the following words.

> > ********

> > TEXT 42

> > râjovâca

> > krto me 'nugrahah pûrvam

> > harinârtânukampinâ

> > tam âpâdayitum brahman

> > bhagavan yûyam âgatâh

> > râjâ uvâca--the King said; krtah--done; me--unto me; anugrahah--causeless mercy; pûrvam--formerly; harinâ--by the Supreme Personality of Godhead, Lord Visnu; ârta-anukampinâ--compassionate for persons in distress; tam--that; âpâdayitum--to confirm it; brahman--O brâhmana; bhagavan--O powerful one; yûyam--all of you; âgatâh--have arrived here.

> > TRANSLATION

> > The King said: O brahmana, O powerful one, formerly Lord Visnu showed me His causeless mercy, indicating that you would come to my house, and to confirm that blessing, you have all come.

> > ********

> > TEXT 43

> > nispâditas ca kârtsnyena

> > bhagavadbhir ghrnâlubhih

> > sâdhûcchistam hi me sarvam

> > âtmanâ saha kim dade

> > nispâditah ca--also the order is properly carried out; kârtsnyena--in full; bhagavadbhih--by the representatives of the Supreme Personality of Godhead; ghrnâlubhih--by the most compassionate; sâdhu-ucchistam--remnants of the foodstuffs of saintly persons; hi--certainly; me--mine; sarvam--everything; âtmanâ--heart and soul; saha--with; kim--what; dade--shall give.

> > TRANSLATION

> > My dear brahmana, you have carried out the order thoroughly because you are also as compassionate as the Lord. It is my duty, therefore, to offer you something, but all I possess are but remnants of food taken by great saintly persons. What shall I give?

> > ********

> > TEXT 44

> > prânâ dârâh sutâ brahman

> > grhâs ca sa-paricchadâh

> > râjyam balam mahî kosa

> > iti sarvam niveditam

> > prânâh--life; dârâh--wife; sutâh--children; brahman--O great brâhmana; grhâh--home; ca--also; sa--with; paricchadâh--all paraphernalia; râjyam--kingdom; balam--strength; mahî--land; kosah--treasury; iti--thus; sarvam--everything; niveditam--offered.

> > TRANSLATION

> > The King continued: Therefore, my dear brahmanas, my life, wife, children, home, furniture and household paraphernalia, my kingdom, strength, land and especially my treasury are all offered unto you.

> > ********

> > TEXT 45

> > sainâ-patyam ca râjyam ca

> > danda-netrtvam eva ca

> > sarva-lokâdhipatyam ca

> > veda-sâstra-vid arhati

> > sainâ-patyam--post of commander-in-chief; ca--and; râjyam--post of ruler over the kingdom; ca--and; danda--ruling; netrtvam--leadership; eva--certainly; ca--and; sarva--all; loka-adhipatyam--proprietorship of the planet; ca--and; veda-sâstra-vit--one who knows the purport of Vedic literature; arhati--deserves.

> > TRANSLATION

> > Since only a person who is completely educated according to the principles of Vedic knowledge deserves to be commander-in-chief, ruler of the state, the first to chastise and the proprietor of the whole planet, Prthu Maharaja offered everything to the Kumaras.

> > ********

> > TEXT 46

> > svam eva brâhmano bhunkte

> > svam vaste svam dadâti ca

> > tasyaivânugrahenânnam

> > bhunjate ksatriyâdayah

> > svam--own; eva--certainly; brâhmanah--the brâhmana; bhunkte--enjoy; svam--own; vaste--clothing; svam--own; dadâti--gives in charity; ca--and; tasya--his; eva--certainly; anugrahena--by the mercy of; annam--food grains; bhunjate--eats; ksatriya-âdayah--other divisions of society, headed by the ksatriyas.

> > TRANSLATION

> > The ksatriyas, vaisyas and sudras eat their food by virtue of the brahmanas' mercy. It is the brahmanas who enjoy their own property, clothe themselves with their own property and give charity with their own property.

> > ********

> > TEXT 47

> > yair îdrsî bhagavato gatir âtma-vâda

> > ekântato nigamibhih pratipâditâ nah

> > tusyantv adabhra-karunâh sva-krtena nityam

> > ko nâma tat pratikaroti vinoda-pâtram

> > yaih--by those; îdrsî--such kind of; bhagavatah--of the Supreme Personality of Godhead; gatih--progress; âtma-vâde--spiritual consideration; ekântatah--in complete understanding; nigamibhih--by Vedic evidences; pratipâditâ--conclusively established; nah--unto us; tusyantu--be satisfied; adabhra--unlimited; karunâh--mercy; svakrtena--by your own activity; nityam--eternal; kah--who; nâma--no one; tat--that; pratikaroti--counteracts; vinâ--without; uda-patrâm--offering of water in cupped hands.

> > TRANSLATION

> > Prthu Maharaja continued: How can such persons, who have rendered unlimited service by explaining the path of self-realization in relation to the Supreme Personality of Godhead, and whose explanations are given for our enlightenment with complete conviction and Vedic evidence, be repaid except by folded palms containing water for their satisfaction? Such great personalities can be satisfied only by their own activities, which are distributed amongst human society out of their unlimited mercy.

> > ********

> > TEXT 48

> > maitreya uvâca

> > ta âtma-yoga-pataya

> > âdi-râjena pûjitâh

> > sîlam tadîtyam samsantah

> > khe 'bhavan misatâm nrnâm

> > maitreyah uvâca--the great sage Maitreya continued to speak; te--they; âtma-yoga-patayah--the masters of self-realization by devotional service; âdi-râjena--by the original king (Prthu); pûjitâh--being worshiped; sîlam--character; tadîyam--of the King; samsantah--eulogizing; khe--in the sky; abhavan--appeared; misatâm--while observing; nrnâm--of the people.

> > TRANSLATION

> > The great sage Maitreya continued: Being thus worshiped by Maharaja Prthu, the four Kumaras, who were masters of devotional service, became very pleased. Indeed, they appeared in the sky and praised the character of the King, and everyone observed them.

> > ********

> > TEXT 49

> > vainyas tu dhuryo mahatâm

> > samsthityâdhyâtma-siksayâ

> > âpta-kâmam ivâtmânam

> > mena âtmany avasthitah

> > vainyah--the son of Vena Mahârâja (Prthu); tu--of course; dhuryah--the chief; mahatâm--of great personalities; samsthityâ--being completely fixed; âdhyâtma-siksayâ--in the matter of self-realization; âpta--achieved; kâmam--desires; iva--like; âtmânam--in self-satisfaction; mene--considered; âtmani--in the self; avasthitah--situated.

> > TRANSLATION

> > Amongst great personalities, Maharaja Prthu was the chief by virtue of his fixed position in relation to spiritual enlightenment. He remained satisfied as one who has achieved all success in spiritual understanding.

> > ********

> > TEXT 50

> > kamâni ca yathâ-kâlam

> > yathâ-desam yathâ-balam

> > yathocitam yathâ-vittam

> > akarod brahma-sât-krtam

> > karmâni--activities; ca--also; yathâ-kâlam--befitting time and circumstances; yathâ-desam--befitting the place and situation; yathâ-balam--befitting one's own strength; yathâ-ucitam--as far as possible; yathâ-vittam--as far as one can spend money in this connection; akarot--performed; brahma-sât--in the Absolute Truth; krtam--did.

> > TRANSLATION

> > Being self-satisfied, Maharaja Prthu executed his duties as perfectly as possible according to the time and his situation, strength and financial position. His only aim in all his activities was to satisfy the Absolute Truth. In this way, he duly acted.

> > ********

> > TEXT 51

> > phalam brahmani sannyasya

> > nirvisangah samâhitah

> > karmâdhyaksam ca manvâna

> > âtmânam prakrteh param

> > phalam--result; brahmani--in the Absolute Truth; sannyasya--giving up; nirvisangah--without being contaminated; samâhitah--completely dedicated; karma--activity; adhyaksam--superintendent; ca--and; manvânah--always thinking of; âtmânam--the Supersoul; prakrteh--of material nature; param--transcendental.

> > TRANSLATION

> > Maharaja Prthu completely dedicated himself to be an eternal servant of the Supreme Personality of Godhead, transcendental to material nature. Consequently all the fruits of his activities were dedicated to the Lord, and he always thought of himself as the servant of the Supreme Personality of Godhead, who is the proprietor of everything.

> > ********

> > TEXT 52

> > grhesu vartamâno 'pi

> > sa sâmrâjya-sriyânvitah

> > nâsajjatendriyârthesu

> > niraham-matir arkavat

> > grhesu--at home; vartamânah--being present; api--although; sah--King Prthu; sâmrâjya--the entire empire; sriyâ--opulence; anvitah--being absorbed in; na--never; asajjata--became attracted; indriya-arthesu--for sense gratification; nih--nor; aham--I am; matih--consideration; arka--the sun; vat--like.

> > TRANSLATION

> > Maharaja Prthu, who was very opulent due to the prosperity of his entire empire, remained at home as a householder. Since he was never inclined to utilize his opulences for the gratification of his senses, he remained unattached, exactly like the sun, which is unaffected in all circumstances.

> > ********

> > TEXT 53

> > evam adhyâtma-yogena

> > karmâny anusamâcaran

> > putrân utpâdayâm âsa

> > pancârcisy âtma-sammatân

> > evam--thus; adhyâtma-yogena--by the means of bhakti-yoga; karmâni--activities; anu--always; samâcaran--executing; putrân--sons; utpâdayâm âsa--begotten; panca--five; arcisi--in his wife, Arci; âtma--own; sammatân--according to his desire.

> > TRANSLATION

> > Being situated in the liberated position of devotional service, Prthu Maharaja not only performed all fruitive activities but also begot five sons by his wife, Arci. Indeed, all his sons were begotten according to his own desire.

> > ********

> > TEXT 54

> > vijitâsvam dhûmrakesam

> > haryaksam dravinam vrkam

> > sarvesâm loka-pâlânâm

> > dadhâraikah prthur gunân

> > vijitâsvam--of the name Vijitâsva; dhûmrakesam--of the name Dhûmrakesa; haryaksam--of the name Haryaksa; dravinam--of the name Dravina; vrkam--of the name Vrka; sarvesâm--of all; loka-pâlânâm--the governing heads of all planets; dadhâra--accepted; ekah--one; prthuh--Prthu Mahârâja; gunân--all qualities.

> > TRANSLATION

> > After begetting five sons, named Vijitasva, Dhumrakesa, Haryaksa, Dravina and Vrka, Prthu Maharaja continued to rule the planet. He accepted all the qualities of the deities who governed all other planets.

> > ********

> > TEXT 55

> > gopîthâya jagat-srsteh

> > kâle sve sve 'cyutâtmakah

> > mano-vâg-vrttibhih saumyair

> > gunaih samranjayan prajâh

> > gopîthâya--for the protection of; jagat-srsteh--of the supreme creator; kâle--in due course of time; sve sve--own; acyuta-âtmakah--being Krsna conscious; manah--mind; vak--words; vrttibhih--by occupation; saumyaih--very gentle; gunaih--by qualification; samranjayan--pleasing; prajâh--the citizens.

> > TRANSLATION

> > Since Mahârâja Prthu was a perfect devotee of the Supreme Personality of Godhead, he wanted to protect the Lord's creation by pleasing the various citizens according to their various desires. Therefore Prthu Maharaja used to please them in all respects by his words, mentality, works and gentle behavior.

> > ********

> > TEXT 56

> > râjety adhân nâmadheyam

> > soma-râja ivâparah

> > sûryavad visrjan grhnan

> > pratapams ca bhuvo vasu

> > râjâ--the King; iti--thus; adhât--took up; nâmadheyam--of the name; soma-râjah--the king of the moon planet; iva--like; aparah--on the other hand; sûrya-vat--like the sun-god; visrjan--distributing; grhnan--exacting; pratapan--by strong ruling; ca--also; bhuvah--of the world; vasu--revenue.

> > TRANSLATION

> > Maharaja Prthu became as celebrated a king as Soma-raja, the king of the moon. He was also powerful and exacting, just like the sun-god, who distributes heat and light and at the same time exacts all the planetary waters.

> > ********

> > TEXT 57

> > durdharsas tejasevâgnir

> > mahendra iva durjayah

> > titiksayâ dharitrîva

> > dyaur ivâbhîsta-do nrnâm

> > durdharsah--unconquerable; tejasâ--by prowess; iva--like; agnih--fire; mahâ-indrah--the King of heaven; iva--likened; durjayah--insuperable; titiksayâ--by tolerance; dharitrî--the earth; iva--like; dyauh--the heavenly planets; iva--like; abhîsta-dah--fulfilling desires; nrnâm--of human society.

> > TRANSLATION

> > Mahârâja Prthu was so strong and powerful that no one could disobey his orders any more than one could conquer fire itself. He was so strong that he was compared to Indra, the King of heaven, whose power is insuperable. On the other hand, Maharaja Prthu was also as tolerant as the earth, and in fulfilling various desires of human society, he was like heaven itself.

> > ********

> > TEXT 58

> > varsati sma yathâ-kâmam

> > parjanya iva tarpayan

> > samudra iva durbodhah

> > sattvenâcala-râd iva

> > varsati--pouring; sma--used to; yathâ-kâmam--as much as one can desire; parjanyah--water; iva--like; tarpayan--pleasing; samudrah--the sea; iva--likened; durbodhah--not understandable; sattvena--by existential position; acala--the hills; rât iva--like the king of.

> > TRANSLATION

> > Just as rainfall satisfies everyone's desires, Maharaja Prthu used to satisfy everyone. He was like the sea in that no one could understand his depths, and he was like Meru, the king of hills, in the fixity of his purpose.

> > ********

> > TEXT 59

> > dharma-râd iva siksâyâm

> > âscarye himavân iva

> > kuvera iva kosâdhyo

> > guptârtho varuno yathâ

> > dharma-rât iva--like King Yamarâja (the superintendent of death); siksâyâm--in education; âscarye--in opulence; himavân iva--like the Himalaya Mountains; kuverah--the treasurer of the heavenly planets; iva--like; kosa-âdhyah--in the matter of possessing wealth; gupta-arthah--secrecy; varunah--the demigod named Varuna; yathâ--like.

> > TRANSLATION

> > Mahârâja Prthu's intelligence and education were exactly like that of Yamaraja, the superintendent of death. His opulence was comparable to the Himalaya Mountains, where all valuable jewels and metals are stocked. He possessed great riches like Kuvera, the treasurer of the heavenly planets, and no one could reveal his secrets, for they were like the demigod Varuna's.

> > ********

> > TEXT 60

> > mâtarisveva sarvâtmâ

> > balena mahasaujasâ

> > avisahyatayâ devo

> > bhagavân bhûta-râd iva

> > mâtarisvâ--the air; iva--like; sarva-âtmâ--all-pervading; balena--by bodily strength; mahasâ ojasâ--by courage and power; avisahyatayâ--by intolerance; devah--the demigod; bhagavân--the most powerful; bhûta-rât iva--like Rudra, or Sadâsiva.

> > TRANSLATION

> > In his bodily strength and in the strength of his senses, Maharaja Prthu was as strong as the wind, which can go anywhere and everywhere. As far as his intolerance was concerned, he was just like the all-powerful Rudra expansion of Lord Siva, or Sadasiva.

> > ********

> > TEXT 61

> > kandarpa iva saundarye

> > manasvî mrga-râd iva

> > vâtsalye manuvan nrnâm

> > prabhutve bhagavân ajah

> > kandarpah--Cupid; iva--like; saundarye--in beauty; manasvî--in thoughtfulness; mrga-rât iva--like the king of the animals, the lion; vâtsalye--in affection; manu-vat--like Svâyambhuva Manu; nrnâm--of human society; prabhutve--in the matter of controlling; bhagavân--the lord; ajah--Brahmâ.

> > TRANSLATION

> > In his bodily beauty he was just like Cupid, and in his thoughtfulness he was like a lion. In his affection he was just like Svayambhuva Manu, and in his ability to control he was like Lord Brahma.

> > ********

> > TEXT 62

> > brhaspatir brahma-vâde

> > âtmavattve svayam harih

> > bhaktyâ go-guru-vipresu

> > visvaksenânuvartisu

> > hriyâ prasraya-sîlâbhyâm

> > âtma-tulyah parodyame

> > brhaspatih--the priest of the heavenly planets; brahma-vâde--in the matter of spiritual understanding; âtma-vattve--in the matter of self-control; svayam--personally; harih--the Supreme Personality of Godhead; bhaktyâ--in devotion; go--cow; guru--spiritual master; vipresu--unto the brâhmanas; visvaksena--the Personality of Godhead; anuvartisu--followers; hriyâ--by shyness; prasraya-sîlâbhyâm--by most gentle behavior; âtma-tulyah--exactly like his personal interest; para-udyame--in the matter of philanthropic work.

> > TRANSLATION

> > In his personal behavior, Prthu Maharaja exhibited all good qualities, and in spiritual knowledge he was exactly like Brhaspati. In self-control he was like the Supreme Personality of Godhead Himself. As far as his devotional service was concerned, he was a great follower of devotees who were attached to cow protection and the rendering of all service to the spiritual master and the brahmanas. He was perfect in his shyness and in his gentle behavior, and when he engaged in some philanthropic activity, he worked as if he were working for his own personal self.

> > ********

> > TEXT 63

> > kîrtyordhva-gîtayâ pumbhis

> > trailokye tatra tatra ha

> > pravistah karna-randhresu

> > strînâm râmah satâm iva

> > kîrtyâ--by reputation; ûrdhva-gîtayâ--by loud declaration; pumbhih--by the general public; trai-lokye--all over the universe; tatra tatra--here and there; ha--certainly; pravistah--entering; karna-randhresu--in the aural holes; strînâm--of the women; râmah--Lord Râmacandra; satâm--of the devotees; iva--like.

> > TRANSLATION

> > Throughout the whole universe--in the higher, lower and middle planetary systems--Prthu Maharaja's reputation was loudly declared, and all ladies and saintly persons heard his glories, which were as sweet as the glories of Lord Ramacandra.

> > Back to the running text